Here's one from CAI, the web page of Roman Catholic apologist Robert Sungenis.
Pope's Exegetical Blunder on Peter/Paul Conflict in Galatians 2 (pdf)
"Although I admire Pope Benedict XVI, to be very honest, I believe he is quite incorrect in his analysis of the conflict between Peter and Paul in Galatians 2:11-16. I don’t know anyone in the history of the church who has taken his side on this passage. Previous exegesis has taken the thesis-antithesis approach wherein Paul presents a thesis, and Peter’s antithesis is not only wrong but it is akin to perverting the Gospel."
"I’m afraid to say that the pope’s understanding of this passage falls right in line with the liberal hermeneutic that we have seen so often in the last forty years. It is the theological version of the Hegelian synthesis. Not surprisingly, the pope’s interpretation of Galatians 2 is the precise way Protestant liberals,following Hegel, had interpreted the passage."
"Why is it, also, that Pope Benedict seems to have no qualms about scandalizing faithful Catholics by having an unconverted Jewish rabbi speak to the hundreds of bishops at the current Synod on Scripture, yet he allows for Peter to claim that the Jews would be scandalized by seeing Peter eat with Gentiles? I submit there is a double standard working here. It seems that the pope’s criterion in both cases is how the scene affects the Jews, not how it affects Gentiles."
"Unfortunately, here the pope makes another exegetical blunder, for he is mixing very different contexts, Romans 14 and Galatians 2."
Here's an interesting related comment from Thomas Aquinas. Note his description of Jerome's fourth argument, that Paul only pretended to rebuke Peter. This certainly is not an example of the "previous exegesis" that has "taken the thesis-antithesis approach"-
Thomas Aquinas commenting on the Disagreement between Augustine and Jerome with respect to Paul’s rebuke of Peter:
Thirdly, they disagree on the sin of Peter. For Jerome says that in the dissimulation previously mentioned, Peter did not sin, because he did this from charity and, as has been said, not from mundane fear. Augustine, on the other hand, says, that he did sin—venially, however—on account of the lack of discretion he had by adhering overmuch to one side, namely to the Jews, in order to avoid scandalizing them. But the stronger of Augustine’s arguments against Jerome is that Jerome adduces on his own behalf seven doctors, four of whom, namely, Laudicens, Alexander, Origen, and Didymus, Augustine rejects as known heretics. To the other three he opposes three of his own, who held with him and his opinion, namely, Ambrose, Cyprian, and Paul himself, who plainly teaches that Peter was deserving of rebuke. Therefore, if it is unlawful to say that anything false is contained in Sacred Scripture, it will not be lawful to say that Peter was not deserving of rebuke. For this reason the opinion and statement of Augustine is the truer, because it is more in accord with the words of the Apostle.
Fourthly, they disagree on Paul’s rebuke. For Jerome says that Paul did not really rebuke Peter but pretended to do so, just as Peter pretended to observe the legal justifications, i.e. just as Peter in his unwillingness to scandalize the Jews pretended to observe the justifications, so Paul, in order not to scandalize the Gentiles, feigned displeasure at Peter’s action and pretended to rebuke him. This was done, as it were, by mutual consent, so that each might exercise his care over the believers subject to them. Augustine, however, just as he says that Peter really did observe the justifications, says that Paul truly rebuked him without pretense. Furthermore, Peter really sinned by observing them, because his action was a source of scandal to the Gentiles from whom he separated himself. But Paul did not sin in rebuking him, because no scandal followed from his rebuke. St. Thomas Aquinas, Commentary on Saint Paul’s Epistle to the Galatians, trans. F. R. Larcher, O.P. (Albany: Magi Books, Inc.1966), Chapter 2, Lecture 3, pp. 51-52.