cultus, is most clearly seen from 1 Clem. 40-44, but
also from the connection in which the 14th Chap. of the Didache stands
with the 15th (see the [Greek: oun], 15. 1) to which Hatch in
conversation called my attention. The [Greek: philoxenia], and the
intercourse with other communities (the fostering of the "unitas")
belonged, above all, to the affairs of the church. Here, undoubtedly,
from the beginning lay an important part of the bishop's duties. Ramsay
("The Church in the Roman Empire," p. 361 ff.) has emphasised this point
exclusively, and therefore one-sidedly. According to him, the
monarchical Episcopate sprang from the officials who were appointed _ad
hoc_ and for a time, for the purpose of promoting intercourse with other
churches.]

[Footnote 295: Sohm (in the work mentioned above) seeks to prove that
the monarchical Episcopate originated in Rome and is already presupposed
by Hermas. I hold that the proof for this has not been adduced, and I
must also in great part reject the bold statements which are fastened on
to the first Epistle of Clement. They may be comprehended in the
proposition which Sohm, p. 158, has placed at the head of his discussion
of the Epistle. "The first Epistle of Clement makes an epoch in the
history of the organisation of the Church. It was destined to put an end
to the early Christian constitution of the Church." According to Sohm
(p. 165), another immediate result of the Epistle was a change of
constitution in the Romish Church, the introduction of the monarchical
Episcopate. That, however, can only be asserted, not proved; for the
proof which Sohm has endeavoured to bring from Ignatius' Epistle to the
Romans and the Shepherd of Hermas, is not convincing.]

[Footnote 296: See, above all, 1 Clem. 42, 44, Acts of the Apostles,
Pastoral Epistles, etc.]

[Footnote 297: This idea is Romish. See Book II. chap, 11 C.]

[Footnote 298: We must remember here, that besides the teachers, elders,
and deacons, the ascetics (virgins, widows, celibates, abstinentes) and
the martyrs (confessors) enjoyed a special respect in the Churches, and
frequently laid hold of the government and leading of them. Hermas
enjoins plainly enough the duty of esteeming the confessors higher than
the presbyters (Vis. III. 1. 2). The widows were soon entrusted with
diaconal tasks connected with the worship, and received a corresponding
respect. As to the limits of this there was, as we can gather from
different pas