Pope Benedict on the Petrine Ministry:
"The Catholic Church understands the Petrine ministry as a gift of the Lord to His Church. This ministry should not be interpreted in the perspective of power, but within an ecclesiology of communion, as a service to unity in truth and charity. The Bishop of the Church of Rome, which presides in charity ... is understood to be the 'Servus Servorum Dei' (Servant of the Servants of God). ... It is a question of seeking together, inspired by the model of the first millennium, the forms in which the ministry of the Bishop of Rome may accomplish a service of love recognised by one and all".
A beautiful statement, and something Orthodox Church agrees with in terms of the equality of all bishops, not just the Bishop of Rome.
"The “Peter Syndrome” is the automatic (and unjustified) application of anything about Peter to the bishop of Rome exclusively." (Fr. Cleenwerke, His Broken Body,p. 78).
"Cyprian, along with his synod of North African bishops, left no room for doubt: 'For neither does any of us set himself up as a bishop of bishops,
nor by tyrannical terror does any compel his colleague to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another'
(Acts of the Seventh Council of Carthage under Cyprian, The Judgment of Eighty-Seven Bishops on the Baptism of Heretics). -Fr. Laurent Cleenewerke, His Broken Body
As Fr. John Meyendorff affirms"...a very clear patristic tradition sees the succession of Peter in the episcopal ministry.
The doctrine of St Cyprian of Carthage on the 'See of Peter' being present in every local Church, and not only in Rome, is well-known. It is also found in the East, among people who certainly never read the De unitate ecclesia of Cyprian, but who share its main idea, thus witnessing to it as part of the catholic tradition of the Church. St Gregory of Nyssa, for example, affirms that Christ “through Peter gave to the bishops the keys of the heavenly honors,” and the author of the Areopagitica, when speaking of the “hierarchs” of the Church, refers immediately to the image of St Peter. A careful analysis of ecclesiastical literature both Eastern and Western, of the first millennium, including such documents as the lives of the saint, would certainly show that this tradition was a persistent one; and indeed it belongs to the essence of Christian ecclesiology to consider any local bishop to be the teacher of his flock and therefore to fulfill sacramentally, through apostolic succession, the office of the first true believer, Peter.'
(On the Unity of the Catholic Church)
"Origen tells us that it was the standard claim of all bishops to have received the power of the keys: Consider how great power the rock has upon which the church is built by Christ, and how great power every one has who says, “Thou art the Christ, the Son of the living God”… But when those who maintain the function of the episcopate make use of this word as Peter, and, having received the keys of the kingdom of heaven from the Savior, teach that things bound by them, that is to say, condemned, are also bound in heaven, and that those which have obtained remission by them are also loosed in heaven, we must say that they speak wholesomely if they have the way of life on account of which it was said to that Peter, “Thou art Peter...” But if he is tightly bound with the cords of his sins, to no purpose does he bind and loose." It seems that Origen had traveled extensively by the time he wrote his Second Commentary on Matthew. As a result, we must assume that he accurately reported what he heard: bishops were quoting Matthew 16 to establish the prerogatives of their office.
"Chrysostom also calls Ignatius of Antioch successor of Peter. There is no doubt that his reference to “Peter and his successors” applies to the bishops everywhere, not to the bishops of Rome exclusively
. In fact, there is a real possibility that Chrysostom’s perception of Peter’s role stems from his view of the episcopate (not the other way around)." -Fr. Laurent Cleerenwerke, His Broken Body, p. 84.