Why do Catholics have a pope when it's not written in the Bible?

Answer 1

Because God through His Son, Jesus Christ, gave us a Pope as His Vicar to guide His Church. It is written in The Bible, see Matthew 16:17-19, we have had a Pope since the very beginning, since St. Peter was appointed as Christ's first Vicar. We did not have a New Testament until Pope Damasus I approved it in the late fourth century; and we didn't have printed Bibles in every home until the printing press was invented eleven centuries later.

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from the Catholic Encyclopedia:

The proof that Christ constituted St. Peter head of His Church is found in the two famous Petrine texts, Matthew 16:17-19, and John 21:15-17.

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Matthew 16:17-19

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In Matthew 16:17-19, the office is solemnly promised to the Apostle. In response to his profession of faith in the Divine Nature of his Master, Christ thus addresses him:

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Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. And I say to thee: That thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind on earth it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.

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"Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven." The prerogatives here promised are manifestly personal to Peter. His profession of faith was not made as has been sometimes asserted, in the name of the other Apostles. This is evident from the words of Christ. He pronounces on the Apostle, distinguishing him by his name Simon son of John, a peculiar and personal blessing, declaring that his knowledge regarding the Divine Sonship sprang from a special revelation granted to him by the Father (cf. Matthew 11:27).

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"And I say to thee: That thou art Peter. . ." He further proceeds to recompense this confession of His Divinity by bestowing upon him a reward proper to himself:

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Thou art Peter [Cepha, transliterated also Kipha] and upon this rock [Cepha] I will build my Church.

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The word for Peter and for rock in the original Aramaic is one and the same; this renders it evident that the various attempts to explain the term "rock" as having reference not to Peter himself but to something else are misinterpretations. It is Peter who is the rock of the Church. The term ecclesia (ekklesia) here employed is the Greek rendering of the Hebrew qahal, the name which denoted the Hebrew nation viewed as God's Church (see THE CHURCH, I).

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"And upon this rock I will build my Church. . ." Here then Christ teaches plainly that in the future the Church will be the society of those who acknowledge Him, and that this Church will be built on Peter.

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The expression presents no difficulty. In both the Old and New Testaments the Church is often spoken of under the metaphor of God's house (Numbers 12:7; Jeremiah 12:7; Hosea 8:1; 9:15; 1 Corinthians 3:9-17, Ephesians 2:20-2; 1 Timothy 3:5; Hebrews 3:5; 1 Peter 2:5). Peter is to be to the Church what the foundation is in regard to a house.

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He is to be the principle of unity, of stability, and of increase. He is the principle of unity, since what is not joined to that foundation is no part of the Church; of stability, since it is the firmness of this foundation in virtue of which the Church remains unshaken by the storms which buffet her; of increase, since, if she grows, it is because new stones are laid on this foundation.

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"And the gates of hell shall not prevail against it." It is through her union with Peter, Christ continues, that the Church will prove the victor in her long contest with the Evil One:

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The gates of hell shall not prevail against it.

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There can be but one explanation of this striking metaphor. The only manner in which a man can stand in such a relation to any corporate body is by possessing authority over it. The supreme head of a body, in dependence on whom all subordinate authorities hold their power, and he alone, can be said to be the principle of stability, unity, and increase. The promise acquires additional solemnity when we remember that both Old Testament prophecy (Isaiah 28:16) and Christ's own words (Matthew 7:24) had attributed this office of foundation of the Church to Himself. He is therefore assigning to Peter, of course in a secondary degree, a prerogative which is His own, and thereby associating the Apostle with Himself in an altogether singular manner.

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"And I will give to thee the keys of the kingdom of heaven." In the following verse (Matthew 16:19) He promises to bestow on Peter the keys of the kingdom of heaven.

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The words refer evidently to Isaiah 22:22, where God declares that Eliacim, the son of Helcias, shall be invested with office in place of the worthless Sobna:

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And I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut and none shall open.

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In all countries the key is the symbol of authority. Thus, Christ's words are a promise that He will confer on Peter supreme power to govern the Church. Peter is to be His vicegerent, to rule in His place.

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"And whatsoever thou shalt bind on earth it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven." Further the character and extent of the power thus bestowed are indicated. It is a power to "bind" and to "loose" - words which, as is shown below, denote the grant of legislative and judicial authority. And this power is granted in its fullest measure. Whatever Peter binds or looses on earth, his act will receive the Divine ratification.

Objections

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The meaning of this passage does not seem to have been challenged by any writer until the rise of the sixteenth-century heresies. Since then a great variety of interpretations have been put forward by Protestant controversialists. These agree in little save in the rejection of the plain sense of Christ's words. Some Anglican controversy tends to the view that the reward promised to St. Peter consisted in the prominent part taken by him in the initial activities of the Church, but that he was never more than primus inter pares among the Apostles. It is manifest that this is quite insufficient as an explanation of the terms of Christ's promise.