The second text is Luke 22:32, in which somehow the prayer of the Lord that the faith of the street-level leader among brethren would persevere, and strengthen his brethren, is asserted to mean, via extrapolative RC imagination, that Peter was the exalted infallible head whom all the church looked to as the first of a line of infallible popes ruling from Rome.
Yet the primary evangelist and church planter is the apostle Paul, who preached Christ as being the Son of God immediately after his conversion and the laying on hands by "a certain disciple, Ananais. (Acts 9:10-20) And who theologically received the gospel of grace by direct revelation. (Gal. 1:12)
While the Roman pope stands above all other bishops in both actions, dress and ascribed powers, Paul presents Peter as just one of them who appeared to be pillars, and does not even list Peter first among the three, and makes it clear it made no difference to him what they seemed to be, as God looks at the heart and sees what men in position really are.
“The Pope’s authority is unlimited, incalculable; it can strike, as Innocent III says, wherever sin is; it can punish every one; it allows no appeal and is itself Sovereign Caprice; for the Pope carries, according to the expression of Boniface VIII, all rights in the Shrine of his breast. As he has now become infallible, he can by the use of the little word, 'orbi,' (which means that he turns himself round to the whole Church) make every rule, every doctrine, every demand, into a certain and incontestable article of Faith. No right can stand against him, no personal or corporate liberty; or as the Canonists put it -- 'The tribunal of God and of the pope is one and the same.'” - Ignaz von Dollinger, in “A Letter Addressed to the Archbishop of Munich”, 1871 (quoted in The Acton Newman Relations (Fordham University Press), by MacDougall, pp. 119 120 and here.
It is Peter who first provides brief key testimony and sound counsel in Act 15, affirming the evangelical gospel, "purifying their hearts by faith," before baptism. And who briefly urges this counsel to be accepted versus the gospel of the Judaizers. Yet it is James who provides the (approx. 175 word) conclusive decree on what is to be believed and done.
And in all the church epistles and the rest of the the NT, Peter is never singled out as an object of universal obedience as the head of all the churches, nor is such obedience to him as the universal head commended or the failure to do so faulted, nor mentioned as solution to their problem, even in the Lord's critique to all the churches in Rv. 2,3. Not once is even prayer specifically for him exhorted (though he was prayed for, as others were). And which conspicuous omission, along with the manner of Petrine leadership that is recorded, is incongruous in the light of the Roman construance of Peter's leadership.
And which in principal forces the church (us) to continually manifest itself as the church of the living God, versus the institutionalized version of Catholicism and much of Protestantism. Not that I think I am giving great witness to the resurrection either, but as a former weekly mass-going RC what I do know is the profound contrast between Biblical regeneration and that of Roman ritualism.
Some Catholics invoke Isaiah 22:21–22 as a prophecy about Peter, though the NT never does, yet this, and not only was this prophecy of Eliakim's ascendancy apparently fulfilled in the OT [as 2Ki. 19:1 2Ki. 18:18, 2Ki. 18:37 and Is. 36:22, 37:2 all refer to Eliakim being over the house, (bayith, same in Is. 22:15,22) which Shebna the treasurer was, (Is. 22:15) and evidently had much prestige and power, though the details of his actual fall are not mentioned [and who may not be the same as "Shebna the scribe" (sâkan) mentioned later] - but the text actually states:
"In that day, saith the LORD of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the LORD hath spoken it." (Isa 22:25)
Whether this refers to Shebna or Eliakim is irrelevant, for in any case it means that being a nail that is fastened in the sure place does not necessarily denote permanency.
Yet if does denote permanency and we are looking for a future fulfillment, then both the language concept of a key and being a father to the house of David corresponds more fully to Christ, and who alone is promised a continued reign (though when He has put all His enemies under His feet, He will deliver the kingdom to His Father: 1Cor. 15:24-28).
For it is Christ who alone is said to be clothed "with a garment down to the foot, and girt about the paps with a golden girdle," (Rv. 1:13; cf. Is. 22:21) and who came to be an everlasting father to the inhabitants of Jerusalem. (Is. 22:21; cf. Heb. 7:14; 8:8; 9:6) And who specifically is said to be given "the key of the house of David," "so he shall open, and none shall shut; and he shall shut, and none shall open," (Is. 22:22) as He now “hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth.” (Rev. 3:7) and is a nail in a sure place who sits in a glorious throne in His father's house, (Is. 22:23; cf. Rv. 3:7)
And upon Him shall hang “all the glory of his father’s house, the offspring and the issue, ” (Is. 22:24) for He is the head of the body, the church, (Colossians 1:18) "from whom the whole body fitly joined together and compacted by that which every joint supplieth,“ (Eph. 4:16) and in Jesus Christ dwells "all the fullness of the Godhead bodily.” (Col. 2:9)
Thus neither Eliakim nor Peter are shown having this manner of fulfillment, nor does it necessarily denote successors (Christ has none Himself, but took over the function of Lordship from the Father: Acts 2.
Thus if this prophecy corresponds to anyone future then it is Christ, who shall one day delivered the kingdom to the Father as functional head, after he, not Peter, has put all His enemies under His feet. (1 Corinthians 15:25-28)