Sorry, the truth hurts don’t it. Why don’ you just answer the question instead of insisting on ignoring it?
Actually, we haven’t seen you indicate one correct understanding of Catholicism yet.
If your claim of Sola Scriptura is to be given credibility, why not show us where it is explicitly taught in the Bible. If it is only indirectly taught, then every attack you make on us also applies to your own beliefs.
As for your claim on Mathew 16:18-19, the Greek is:
18 Κἀγὼ δέ σοι λέγω, ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾍδου οὐ κατισχύσουσιν αὐτῆς. 19 Καὶ δώσω σοὶ τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν· καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς· καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
The New Testament in the original Greek : Byzantine Textform 2005, with morphology. 2006 (Mt 16:18-20).
Jesus uses the second person singular when talking to Peter, which means He promising to Peter specifically. The authority to bind and loose are given to Peter alone (the Greek does not allow for an interpretation that is general).
And, lest you claim this is solely a Catholic invention, let us go to a non-Catholic (meaning not all the author claims is held by Catholics) source:
From the Anchor Bible Dictionary, entry Peter:
c.
“And I tell you, you are Peter; and on this rock I will build my church, and the gates of Hades shall not prevail against it” (16:18). The argument for a pre-Matthean origin for the basic material contained in this verse is strengthened by the recognition of an Aramaic substratum lying behind Matthew’s Greek. In Aramaic the Greek play on the word “Peter” is marked by an identity: “You are Kepha and upon this kepha I will build my church.” Further, the Semitisms, “gates of Hades” (interpreted by the RSV as the “powers of death”) as well as “flesh and blood” and “bind and loose,” all suggest that 16:17–19 originated in an Aramaic-speaking environment.
The setting of this verse is in all probability post-resurrectional. While one should not exclude the possibility that Jesus might have thought of building a church in the sense of organizing a people in preparation for the imminent end, the reference to the “gates of Hades” not prevailing over the church does seem to suggest a permanence which would go beyond the supposed intentions of the earthly Jesus. The intentions expressed here cohere more closely with those post-resurrectional appearances described previously as “church-founding.”
The identity of “the rock” is an important exegetical question.
In view of the Aramaic identity of Kepha/kepha there can be no doubt that the rock on which the church is to be built is Peter. Even though there is a slight difference between Petros/petra in the Greek text of Matthew, most scholars today would hold that this same identity between the rock and Peter is also the intention of Matthew. However, other views are possible. One such view found in the Church Fathers (e.g., Origen, Ambrose, Chrysostom) and advocated by some today is that petra is not Peter himself but Peter when he confessed and “thinks the things of God” (16:23).
If indeed Peter is to be the rock on which the church is to be founded, how does this relate to the image of Peter as the “stumbling block” (skandaion) (16:23) for Jesus, an image which represents a sharpening of the Markan form of Jesus’ rebuke. Although the issues are complex, one commonly held view would suggest that in response to Peter’s confession “You are the Messiah” (16:16) he is given a name which will signify his future role as the rock on which the church will be built, a role which according to Matthew’s presentation Peter would assume after the resurrection. Further, in response to misunderstanding the necessity of Jesus’ suffering, Peter is referred to as a stumbling block for Jesus, as one advocating human rather than divine values. It is the same kind of weakness which Peter will display in his final denial of Jesus, a denial from which Jesus will have to save him so that he can play the role of the foundation rock.
Freedman, D. N. (1996, c1992). The Anchor Bible Dictionary (5:257). New York: Doubleday.