It is remarkable that Luke has not a word to say about the process by which Christianity spread to Rome ; but, according to the plan which we have already seen to be shadowed forth for the sequel of this history, the process would form part of the contemplated Third Book. That Book would naturally open with a brief statement of the western dispersion and the planting of Christianity in Italy, going back for the moment to an earlier date, just as in XI 27 the historian, when he has to include Antioch in the stage of his drama, turns back to the movement originating in Stephen's work. So here he brings Paul to Rome; and thereafter he would probably have made a new start with the Churches of the West and the new impulse imparted to them by Paul's acquittal. We are compelled to make some conjecture on this point ; for no one can accept
352 St. Paul in Rome. Chap. XV.
the ending of Acts as the conclusion of a rationally conceived history. Such an ending might exist in a diary, which has no determining idea, but not in a history ; and we, who work on the hypothesis that Acts is a history, must strive to understand the guiding idea of an unfinished work.
According to modern ideas, the rapidity with which every movement in the provinces influenced Rome is a sign of strong vitality and intimate union of the parts of that vast Empire. The Imperial policy fostered inter- communication and unity to the utmost ; and it is not too much to say that travelling was more highly de- veloped, and the dividing power of distance was weaker, under the Empire than at any time before or since, until we come down to the present century. But that fact, which we estimate as probably the best measure of material civilisation, was regarded with horror by the party of old Roman thought and manners, which was stubbornly opposed in mind to the Imperial rule, though it was powerless against it. They saw that the old Roman character was changed, and the old Roman ideals of life and government were destroyed, by the influx of provincial thoughts and manners. The Orontes was pouring its waters into the Tiber ; Syrian and Greek vices were substituted for Roman virtues ; and prominent among these vices were Judaism, Christianity, and other " debasing superstitions ".
The new movement made marked progress in the vast Imperial household ; and Paul, in sending to the Philippian Church the greetings of the Roman Christians, says, "All the saints salute you, especially they that are of Caesar's household ". This is quite to be expected
Sec. a. The Residence in Rome.
353
The Imperial household was at the centre of affairs and in most intimate relations with all parts of the Empire; and in it influences from the provinces were most certain to be felt early. There can be no doubt that Lightfoot is right in considering that Christianity effected an entrance into Caesar's household before Paul entered Rome ; in all probability he is right also in thinking that all the slaves of Aristobulus (son of Herod the Great) and of Narcissus (Claudius's favourite freed man) had passed into the Imperial household, and that members of these two familice are saluted as Christians by Paul {Rom. XVI 10 f.),
3. SENECA AND PAUL. The question has been much discussed what relation, if any, existed be- tween Seneca and Paul at this time. A tradition existed in the fourth century that they had been brought into close relation. It is, however, exceedingly doubtful whether this tradition had any other founda- tion than the remarkable likeness that many of Seneca's phrases and sentiments show to passages in the New Testament But, however striking these ex- tracts seem when collected and looked at apart from their context, I think that a careful consideration of them as they occur in the books, must bring every one to the conclusion advocated by Lightfoot, by Aub6, and by many others, that the likeness affords no proof that Seneca came into such relations with Paul as to be influenced in his sentiments by him : resemblances quite as striking occur in works written before Paul came to Rome (according to the received, although not always absolutely certain, chronology of Seneca's works), as in those written after. Nor was it among the professed