emen basilean athresai kai
basilissan idein chrusostolon chrusopedilon]. However, Ficker raises
very serious objections to the Christian origin of the inscription.]

[Footnote 325: We cannot here discuss how this tradition arose; in all
likelihood it already expresses the position which the Roman Church very
speedily attained in Christendom. See Renan, Orig., Vol. VII., p. 70:
"Pierre el Paul (leconcilies), voila le chef-d'oeuvre qui fondait la
suprematie ecclesiastique de Rome dans lavenir. Une nouvelle qualite
mythique lemplagait celle de Romulus et Remus." But it is highly
probable that Peter was really in Rome like Paul (see 1 Clem. V.,
Ignatius ad Rom. IV.); both really performed important services to the
Church there, and died as martyrs in that city.]

[Footnote 326: The wealth of the Roman Church is also illustrated by the
present of 200,000 sesterces brought her by Marcion (Tertull., de praese.
30). The "Shepherd" also contains instructive particulars with regard to
this. As far as her influence is concerned, we possess various
testimonies from Philipp. IV. 22 down to the famous account by
Hippolytus of the relations of Victor to Marcia. We may call special
attention to Ignatius' Epistle to the Romans.]

[Footnote 327: See Tertullian, adv. Prax. I; Euseb., H. E. V. 3, 4.
Dictionary of Christian Biography III., p. 937.]

[Footnote 328: Euseb, H.E. V. 24. 9: [Greek: epi toutois ho men tes
Rhomaion proestos Biktor athroos tes Asias pases hama tais homorois
ekklesiais tas paroikias apotemnein hosan heterodoxousas, tes koines
henoseos peiratai, kai steliteuei ge dia grammaton, akoinonetous pantas
arden tous ekeise anakerutton adelphous]. Stress should be laid on two
points here: (1) Victor proclaimed that the people of Asia Minor were to
be excluded from the [Greek: koine henosis], and not merely from the
fellowship of the Roman Church; (2) he based the excommunication on the
alleged heterodoxy of those Churches. See Heinichen, Melet. VIII, on
Euseb., l.c. Victor's action is parallelled by that of Stephen.
Firmilian says to the latter: "Dum enim putas, omnes abs te abstineri
posse, solum te ab omnibus abstinuisti." It is a very instructive fact
that in the 4th century Rome also made the attempt to have Sabbath
fasting established as an _apostolic_ custom. See the interesting work
confuted by Augustine (ep. 36), a writing which emanates from a Roman
author who is unfortunately unknown to us. Cf. also Augustine's