t letter to the Corinthians
proves that, by the end of the first century, the Roman Church had
already drawn up fixed rules for her own guidance, that she watched with
motherly care over outlying communities, and that she then knew how to
use language that was at once an expression of duty, love, and
authority.[317] As yet she pretends to no legal title of any kind, but
she knows the "commandments and ordinances" ([Greek: prostagmata] and
[Greek: dokaiomata]) of God, whereas the conduct of the sister Church
evinces her uncertainty on the matter; she is in an orderly condition,
whereas the sister community is threatened with dissolution; she adheres
to the [Greek: kanon tes paradoseos], whilst the other body stands in
need of exhortation;[318] and in these facts her claim to authority
consists. The Shepherd of Hermas also proves that even in the circles of
the laity the Roman Church is impressed with the consciousness that she
must care for the whole of Christendom. The first testimony of an
outsider as to this community is afforded us by Ignatius. Soften as we
may all the extravagant expressions in his Epistle to the Romans, it is
at least clear that Ignatius conceded to them a precedence in the circle
of sister Churches; and that he was well acquainted with the energy and
activity displayed by them in aiding and instructing other
communities.[319] Dionysius of Corinth, in his letter to bishop Soter,
affords us a glimpse of the vast activity manifested by the Christian
Church of the world's metropolis on behalf of all Christendom and of all
brethren far and near; and reveals to us the feelings of filial
affection and veneration with which she was regarded in all Greece as
well as in Antioch. This author has specially emphasised the fact that
the Roman Christians are _Romans_, that is, are conscious of the
particular duties incumbent on them as members of the metropolitan
Church.[320] After this evidence we cannot wonder that Irenaeus expressly
assigned to the Church of Rome the highest rank among those founded by
the Apostles.[321] His famous testimony has been quite as often under as
over-estimated. Doubtless his reference to the Roman Church is
introduced in such a way that she is merely mentioned by way of example,
just as he also adds the allusion to Smyrna and Ephesus; but there is
quite as little doubt that this example was no arbitrary selection. The
truth rather is that the Roman community _must_ have been named,