i]
is twice used about the Roman Church ([Greek: prokathetai en] [to be
understood in a local sense] [Greek: topoi khorion Rhomaion]--[Greek:
prokathemene tes agapes] = presiding in, or having the guardianship of,
love). Ignatius (Magn. 6), uses the same verb to denote the dignity of
the bishop or presbyters in relation to the community. See, besides, the
important testimony in Rom. II.: [Greek: allous edidaxate]. Finally, it
must be also noted that Ignatius presupposes an extensive influence on
the part of individual members of the Church in the higher spheres of
government. Fifty years later we have a memorable proof of this in the
Marcia-Victor episode. Lastly, Ignatius is convinced that the Church
will interfeie quite as energetically on behalf of a foreign brother as
on behalf of one of her own number. In the Epistle of Clement to James,
c. 2, the Roman bishop is called [Greek: ho aletheias prokathezomenos].]

[Footnote 320: Euseb., H. E. IV. 23. 9-12; cf., above all, the words:
[Greek: Ex arches humin ethos esti touto, pantas men adelphous poikios
euergetein, ekklesiais te pollais tais kata pasan polin ephodia pempein
... patroparadoton ethos Rhomaion Romaioi diaphulattontes.] Note here
the emphasis laid on [Greek: Romaioi].]

[Footnote 321: According to Irenaeus a peculiar significance belongs to
the old Jerusalem Church, in so far as all the Christian congregations
sprang from her (III. 12. 5: [Greek: autai phonai tes ekklesias, ex hes
pasa escheken ekklesia tes archen autai phonai tes metropoleos ton tes
kaines diathekes politon]). For obvious reasons Irenaeus did not speak of
the Jerusalem Church of his own time. Hence that passage cannot be
utilised.]

[Footnote 322: Iren. III. 3. i: "Sed quomiam valde longum est, in hoc
tali volumine omnium ecclesiarum enumerare successiones, maximae et
antiquissimae et omnibus cognitae, a gloriosissimis duobus apostolis Paulo
et Petro Romae fundatae et constitutae ecclesiae, eam quam habet ab
apostolis traditionem et annuutiatam hominibus fidem, per successiones
episcoporum pervenientem usque ad nos indicantes confundimus omnes eos,
qui quoquo modo vel per sibiplacentiam malam vel vanam gloriam vel per
caecitatem et malam sententiam, praeterquam oportet, colligunt. Ad hanc
enim ecclesiam propter potentiorem principalitatem necesse est omnem
convenire ecclesiam, hoc est, eos qui sunt undique fideles, in qua
semper ab his, qui sunt undique, conservata est ea quae est ab apo