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Just show us where Apostolic succession is taught or promoted in scripture ..

Truth Handling and Teaching Authority
Catholic Christians believe that the Bible reveals an order—a hierarchy—among the faithful people to whom Paul commits the role of truth handling: episcopoi (bishops) over presbyteroi (priests, elders) and diaconoi (deacons).

The Bible reveals that the Apostles took the role of episcopoi. Christ and the Evangelists revealed a primary role among the Apostles in the person of Peter or Kephas.

The Catholic Church from Apostolic times believed that Peter (”Rock”) is the foundation for the Church of Christ as revealed in Matthew 16.

The Catholic Church believes that there were successors to Peter at the See of Rome as bishops. Successors to Peter are listed by historians from the third century down to our own day. As Bishops of Rome they share the primacy and authority given to Peter by Christ.

First to Peter and then to the other Apostles—and to their successors—Jesus conferred a charism of handling truth with authority. That authority is known as the charism of infallibility.

A recent example of the exercise of that charism in the Church—its teaching authority—can be found in the documents of the Second Vatican Council.

Mt 16:13-17
When Jesus went into the region of Caesarea Philippi he asked his disciples, “Who do people say that the Son of Man is?” They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter said in reply, “You are the Messiah, the Son of the living God.” Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.”
Christ then gives Simon son of Jonah a new name and a commission.

Mt 16:18
And so I say to you, you are “Rock”, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.

Note that the word for Peter, ke’pha’, is the same word for rock. The words are equated: Peter is the rock.

The core of the meaning appears to rest in the two words for a “rock.” If Matthew recorded that Christ used the same word both for (1) the proper name of Peter and (2) the foundation on which Christ says he will build the church, then an interpretation follows that the foundation of the church is Peter.

Because the Word of God as recorded in Matthew had to be intelligible in its literalness for all people including the more simple people of the early centuries of the Church, a more involved interpretation demanding extensive hermeneutics and linguistic acumen would be unwarranted. Ultimately, when there are differing interpretations, the principle question then becomes, “by what authority is the truth appealed.”

The Roman Catholic Church has infallibly defined the interpretation of Matthew 16.

Christ continues with the conferral of the “keys” which appears to be a clear statement of a position of leadership authority.

Mt 16:19-20
I will give you (singular) the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.

Mt 18:15-18
“If your brother sins (against you), go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’ If he refuses to listen to them, tell the church (ekklesia). If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
In Matthew 18:18, the Apostles share in the power to bind and loose that was given to Peter in 16:19; what was given to Peter alone is now shared by the whole Church in the person of the Apostles.

If Peter held a position of primacy, the other Apostles would have to know that and would have reflected that role thrust on Peter by Christ in their relationships to him. In other words, does the Bible reveal a primary place or role for Peter consciously acknowledged by the New Testament writers? Yes, the biblical portrait of Peter presented earlier in this chapter attests to the preeminent role of Peter among the writers of the New Testament.

Among the Apostolic Fathers, the same recognition can be shown.

Bishop of Rome
The Roman Catholic Church from Apostolic times has literally followed the Bible in the establishment of good order in the Church. According to Paul’s letters to Timothy and Titus there are three orders to the organization and leadership of the Church (sometimes known as ecclesiastical order or hierarchy): episcopos or bishops, presbyteros or elders, commonly translated priests, and diaconos or deacons.

The first in order and the greatest in authority is the episcopos, the bishop.

1 Tim 3:1-2
This saying is trustworthy: whoever aspires to the office of bishop (episcopes) desires a noble task. Therefore, a bishop (episcopon) must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach ...
Tit 1:7,9
For a bishop (episcopon) as God’s steward must be blameless, not arrogant, not irritable, not a drunkard, not aggressive, not greedy for sordid gain, holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents.
Luke, in the Acts of the Apostles, distinguishes the shepherding role of the episcopos/bishop.

Acts 20:28
Keep watch over yourselves and over the whole flock of which the holy Spirit has appointed you overseers (episcopous), in which you tend the church of God that he acquired with his own blood.
The shepherding role of the apostle Peter as episcopos was related by John.

Jn 21:15-17
When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.” He then said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of John, do you love me?” Peter was distressed that he had said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” (Jesus) said to him, “Feed my sheep.”
The Roman Catholic Church believes that the twelve apostles were the first episcopes, receiving at the Last Supper their leadership order to serve when Jesus told them “Do this in remembrance of Me.”

Peter, as demonstrated in the biblical portrait of him, exercised a leadership role first among the other apostles and early Christians, and then later in Rome before his martyrdom there in 67/68 AD.

Peter’s presence in Rome in indicated in his first letter. The name “Babylon” is used here as a cryptic name for the city of Rome, a characteristic of writings done during times of persecution. During Peter’s time (witnessed by his own martyrdom) and most New Testament times (witness the Book of Revelation—classic persecution literature), Rome took on the characteristics of the most outstanding example of a world power hostile to God—ancient Babylon.

1 Peter 5:12-13
I write you this briefly through Silvanus ... The chosen one at Babylon sends you greeting, as does Mark, my son.
Clement of Rome (I Clement) and Irenaeus (To the Romans) both attest to Peter’s presence and death in Rome.

Paul makes mention of Linus, a Christian at Rome. Irenaeus (Adversus Haereses, 3, 3, 3) tells us that the same Linus was Peter’s first successor as bishop of Rome.

2 Timothy 4:21
Eubulus, Pudens, Linus, Claudia, and all the brothers send greetings.
Two great historians of the Church, Eusebius of Caesarea, a bishop and historian of the Council of Nicaea, and Augustine, bishop and theologian, preserve for us the list of successors of the bishop of Rome to their own time. They attest to the sense and realization the Church had to the need for historic succession to the Bishop of Rome.

Eusebius (260-339), The History of the Church, Book 3, 324 AD