ts in der christl Kirche der ersten zwei
Jahrhunderte, 1887) has not cleared up the dark points. We will perhaps
get more light by following the important hint given by Weizsaecker
(Apost. Age p. 13 ff.) that Peter was the first witness of the
resurrection, and was called such in the _kerygma_ of the communities
(see 1 Cor. XV., 5 Luke XXIV. 34). The twelve Apostles are also further
called [Greek: hoi peri ton Petron] (Mrc. fin. in L Ign. ad Smyrn. 3,
cf. Luke VIII. 45, Acts II. 14, Gal. I. 18 f., 1 Cor. XV. 5), and it is
a correct historical reminiscence when Chrysostom says (Hom. in Joh.
88), [Greek: ho Petros ekeritos en ton apostolon kai stoma ton matheton
kai koruphe tou chorou.] Now as Peter was really in personal relation
with important Gentile-Christian communities, that which held good of
him, the recognized head and spokesman of the twelve, was perhaps
transferred to these. One has finally to remember that besides the
appeal to the twelve there was in the Gentile Churches an appeal to
Peter and Paul (but not for the evangelic _kerygma_) which has a certain
historical justification, cf. Gal. II. 8, 1 Cor. I. 12 f., IX. 5, 1
Clem. Ign. ad Rom. 4 and the numerous later passages. Paul in claiming
equality with Peter, though Peter was the head and mouth of the twelve
and had himself been active in mission work, has perhaps contributed
most towards spreading the authority of the twelve. It is notable how
rarely we find any special appeal to John in the tradition of the main
body of the Church. For the middle of the 2nd century the authority of
the twelve Apostles may be expressed in the following statements: (1)
They were missionaries for the world, (2) They ruled the Church and
established Church Offices, (3) They guaranteed the true doctrine (a) by
the tradition going back to them, (b) by writings, (4) They are the
ideals of Christian life, (5) They are also directly mediators of
salvation--though this point is uncertain.]

[Footnote 195: See Didache c. 1-10, with parallel passages.]

[Footnote 196: Cf., for example, the first epistle of Clement to the
Corinthians with the Shepherd of Hermas. Both documents originated in
Rome.]

[Footnote 197: Compare how dogmatic and ethical elements are inseparably
united in the Shepherd, in first and second Clement, as well as in
Polycarp and Justin.]

[Footnote 198: Note the hymnal parts of the Revelation of John, the
great prayer with which the first epistle of Clement cl