Bible Thesaurus: Rome

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Thesaurus

Rome (12 Occurrences)
... When the New Testament was written, Rome was enriched and adorned with the spoils
of the world, and contained a population estimated at 1,200,000, of which the ...
/r/rome.htm - 43k

Caesar's (10 Occurrences)
... hoi ek tes Kaisaros oikias, "they that are of Caesar's household," Philippians
4:22): These words occur in the epistle which Paul wrote from Rome near the end ...
/c/caesar's.htm - 18k

Onesimus (2 Occurrences)
... Useful, a slave who, after robbing his master Philemon (qv) at Colosse, fled to
Rome, where he was converted by the apostle Paul, who sent him back to his ...
/o/onesimus.htm - 12k

Justus (3 Occurrences)
... (3.) A Jewish Christian, called Jesus, Paul's only fellow-labourer at Rome, where
he wrote his Epistle to the Colossians (Colossians 4:11). Int. ...
/j/justus.htm - 12k

Phygellus (1 Occurrence)
... Easton's Bible Dictionary Fugitive, a Christian of Asia, who "turned away" from
Paul during his second imprisonment at Rome (2 Timothy 1:15). ...
/p/phygellus.htm - 10k

Onesiphorus (2 Occurrences)
... Bringing profit, an Ephesian Christian who showed great kindness to Paul at Rome. ...
2. Visits Paul in Rome: Onesiphorus then had come from Ephesus to Rome. ...
/o/onesiphorus.htm - 11k

Phygelus (1 Occurrence)
... Phugelos, Phygellus or Phygelus (2 Timothy 1:15); the King James Version): One of
the Christians who deserted Paul at the time of his 2nd imprisonment at Rome. ...
/p/phygelus.htm - 9k

Appii (1 Occurrence)
... Appii Forum: Ie, "the Market of Appius" (Acts 28:15, RV), a town on the road, the
"Appian Way," from Rome to Brundusium. It was 43 miles from Rome. ...
/a/appii.htm - 9k

Hermogenes (1 Occurrence)
... It is not clear when or where the defection of those Asiatic Christians from the
apostle took place, whether it was at Rome at the time of Paul's second ...
/h/hermogenes.htm - 10k

Aquila (7 Occurrences)
... Pontus, by occupation a tent-maker, whom Paul met on his first visit to Corinth
(Acts 18:2). Along with his wife Priscilla he had fled from Rome in consequence ...
/a/aquila.htm - 13k

Bible Concordance

Rome (12 Occurrences)

Acts 2:10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
(WEB KJV WEY ASV BBE WBS YLT NAS RSV NIV)

Acts 18:2 He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them,
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 19:21 Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 23:11 The following night, the Lord stood by him, and said, "Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome."
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 25:25 I could not discover that he had done anything for which he deserved to die; but as he has himself appealed to the Emperor, I have decided to send him to Rome.
(WEY NIV)

Acts 25:27 For, when sending a prisoner to Rome, it seems to me to be absurd not to state the charges against him."
(WEY)

Acts 28:14 where we found brothers, and were entreated to stay with them for seven days. So we came to Rome.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Acts 28:16 When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with the soldier who guarded him.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Romans 1:7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Romans 1:15 So, as much as is in me, I am eager to preach the Good News to you also who are in Rome.
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Romans 15:28 So after discharging this duty, and making sure that these kind gifts reach those for whom they are intended, I shall start for Spain, passing through Rome on my way there;
(WEY)

2 Timothy 1:17 but when he was in Rome, he sought me diligently, and found me
(WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV)

Hitchcock's Bible Names Dictionary

Rome

strength; power

Smith's Bible Dictionary

Rome

the famous capital of the ancient world, is situated on the Tiber at a distance of about 15 miles from its mouth. The "seven hills," (Revelation 17:9) which formed the nucleus of the ancient city stand on the left bank. On the opposite side of the river rises the far higher side of the Janiculum. Here from very early times was a fortress with a suburb beneath it extending to the river. Modern Rome lies to the north of the ancient city, covering with its principal portion the plain to the north of the seven hills, once known as the Campus Martius, and on the opposite bank extending over the low ground beneath the Vatican to the north of the ancient Janiculum. Rome is not mentioned in the Bible except in the books of Maccabees and in three books of the New Testament, viz., the Acts, the Epistle to the Romans and the Second Epistle to Timothy.

Jewish inhabitants. the conquests of Pompey seem to have given rise to the first settlement of Jews at Rome. The Jewish king Aristobulus and his son formed part of Pompey's triumph, and many Jewish captives and immigrants were brought to Rome at that time. A special district was assigned to them, not on the site of the modern Ghetto, between the Capitol and the island of the Tiber, but across the Tiber. Many of these Jews were made freedmen. Julius Caesar showed them some kindness; they were favored also by Augustus, and by Tiberius during the latter part of his reign. It is chiefly in connection with St. Paul's history that Rome comes before us in the Bible. In illustration of that history it may be useful to give some account of Rome in the time of Nero, the "Caesar" to whom St. Paul appealed, and in whose reign he suffered martyrdom.
The city in Paul's time. --The city at that time must be imagined as a large and irregular mass of buildings unprotected by an outer wall. It had long outgrown the old Servian wall; but the limits of the suburbs cannot be exactly defined. Neither the nature of the buildings nor the configuration of the ground was such as to give a striking appearance to the city viewed from without. "Ancient Rome had neither cupola nor camyanile," and the hills, never lofty or imposing, would present, when covered with the buildings and streets of a huge city, a confused appearance like the hills of modern London, to which they have sometimes been compared. The visit of St. Paul lies between two famous epochs in the history of the city, viz, its restoration by Augustus and its restoration by Nero. The boast of Augustus is well known, "that he found the city of brick, and left it of marble." Some parts of the city, especially the Forum and Campus Martius, must have presented a magnificent appearance, of which Niebur's "Lectures on Roman History," ii. 177, will give a general idea; but many of the principal buildings which attract the attention of modern travellers in ancient Rome were not yet built. The streets were generally narrow and winding, flanked by densely crowded lodging-houses (insulae) of enormous height. Augustus found it necessary to limit their height to 70 feet. St, Paul's first visit to Rome took place before the Neronian conflagration but even after the restoration of the city which followed upon that event, many of the old evils continued. The population of the city has been variously estimated. Probably Gibbon's estimate of 1,200,000 is nearest to the truth. One half of the population consisted, in all probability, of slaves. The larger part of the remainder consisted of pauper citizens supported in idleness by the miserable system of public gratuities. There appears to have been no middle class, and no free industrial population. Side by side with the wretched classes just mentioned was the comparatively small body of the wealthy nobility, of whose luxury and profligacy we learn so much from the heathen writers of the time, Such was the population which St. Paul would find at Rome at the time of his visit. We learn from the Acts of the Apostles that he was detained at Rome for "two whole years," "dwelling in his own hired house with a soldier that kept him," (Acts 28:16; 30) to whom apparently, according to Roman custom, he was hound with a chain. (Acts 28:20; Ephesians 6:20; Philemon 1:13) Here he preached to all that came to him, no man forbidding him. (Acts 28:30,31) It is generally believed that on his "appeal to Caesar" he was acquitted, and after some time spent in freedom, was a second time imprisoned at Rome. Five of his epistles, viz., those to the Colossians, Ephesians, Philippians, that to Philemon, and the Second Epistle to Timothy, were in all probability written from Rome, the latter shortly before his death (2 Timothy 4:6) the others during his first imprisonment. It is universally believed that he suffered martyrdom at Rome.
The localities in and about Rome especially connected with the life of Paul are-- (1) The Appian Way, by which he approached Rome. (Acts 28:15) [APPII FORUM FORUM] (2) "The palace," Or "Caesar's court" (praetorium,) (Philemon 1:13) This may mean either the great camp of the Praetorian guards which Tiberius established outside the walls on the northeast of the city, or, as seems more probable, a barrack attached to the imperial residence on the Palatine. There is no sufficient proof that the word "praetorium" was ever used to designate the emperors palace, though it is used for the official residence of a Roman governor. (John 18:28; Acts 23:35) the mention of "Caesar's household," (Philemon 4:22) confirms the notion that St. Paul's residence was in the immediate neighborhood of the emperor's house on the Palatine. (3) The connection of other localities at home with St. Paul's name rests only on traditions of more or less probability. We may mention especially-- (4) The Mamertine prison, of Tullianum, built by Ancus Martius near the Forum. It still exists beneath the church of St. Giuseppe dei Falegnami. It is said that St. Peter and St. Paul were fellow prisoners here for nine months. This is not the place to discuss the question whether St. Peter was ever at Rome. It may be sufficient to state that though there is no evidence of such a visit in the New Testament, unless Babylon in (1 Peter 5:13) is a mystical name for Rome yet early testimony and the universal belief of the early Church seems sufficient to establish the fact of his having suffered martyrdom there. [PETER] The story, however, of the imprisonment in the Mamertine prison seems inconsistent with (2 Timothy 4:11) (5) The chapel on the Ostian road which marks the spot where the two apostles are said to, have separated on their way to martyrdom. (6)The supposed scene of St. Paul's martyrdom, viz., the church of St. Paolo alle tre fontane on the Ostian road. To these may be added -- (7) The supposed scene of St. Peter's martyrdom, viz., the church of St. Pietro in Montorio, on the Janiculum. (8) The chapel Domine que Vadis, on the Aypian road,the scene of the beautiful legend of our Lord's appearance to St. Peter as he was escaping from martyrdom. (9) The places where the bodies of the two apostles, after having been deposited first in the catacombs, are supposed to have been finally buried --that of St. Paul by the Ostian road, that of St. Peter beneath the dome of the famous Basilica which bears his name. We may add, as sites unquestionably connected with the Roman Christians of the apostolic age-- (10) The gardens of Nero in the Vatican. Not far from the spot where St. Peter's now stands. Here Christians, wrapped in the skins of beasts, were torn to pieces by dogs, or, clothed in inflammable robes, were burnt to serve as torches during the midnight games. Others were crucified. (11) The Catacombs. These subterranean galleries, commonly from 8 to 10 feet in height and from 4 to 6 in width, and extending for miles, especially in the neighborhood of the old Appian and Nomentan Ways, were unquestionably used as places of refuge, of worship and of burial by the early Christians. The earliest dated inscription in the catacombs is A.D. 71. Nothing is known of the first founder of the Christian Church at Rome. Christianity may, perhaps, have been introduced into the city not long after the outpouring of the Holy Spirit on the day of Pentecost by the "strangers of Rome, who were then at Jerusalem, (Acts 2:10) It is clear that there were many Christians at Rome before St. Paul visited the city. (Romans 1:8,13,15; 15:20) The names of twenty-four Christians at Rome are given in the salutations at the end of the Epistle to the Romans. Linus, who is mentioned (2 Timothy 4:21) and Clement, Phil 4:3 Are supposed to have succeeded St. Peter as bishops of Rome.

Easton's Bible Dictionary

The most celebrated city in the world at the time of Christ. It is said to have been founded B.C. 753. When the New Testament was written, Rome was enriched and adorned with the spoils of the world, and contained a population estimated at 1,200,000, of which the half were slaves, and including representatives of nearly every nation then known. It was distinguished for its wealth and luxury and profligacy. The empire of which it was the capital had then reached its greatest prosperity.

On the day of Pentecost there were in Jerusalem "strangers from Rome," who doubtless carried with them back to Rome tidings of that great day, and were instrumental in founding the church there. Paul was brought to this city a prisoner, where he remained for two years (Acts 28:30, 31) "in his own hired house." While here, Paul wrote his epistles to the Philippians, to the Ephesians, to the Colossians, to Philemon, and probably also to the Hebrews. He had during these years for companions Luke and Aristarchus (Acts 27:2), Timothy (Philippians 1:1; Colossians 1:1), Tychicus (Ephesians 6: 21), Epaphroditus (Philippians 4:18), and John Mark (Colossians 4:10). (see PAUL.)

Beneath this city are extensive galleries, called "catacombs," which were used from about the time of the apostles (one of the inscriptions found in them bears the date A.D. 71) for some three hundred years as places of refuge in the time of persecution, and also of worship and burial. About four thousand inscriptions have been found in the catacombs. These give an interesting insight into the history of the church at Rome down to the time of Constantine.

International Standard Bible Encyclopedia

ROME

I. DEVELOPMENT OF THE REPUBLICAN CONSTITUTION

1. Original Roman State

2. The Struggle between Patricians and Plebeians

3. The Senate and Magistrates

4. Underlying Principles

II. EXTENSION OF ROMAN SOVEREIGNTY

III. THE IMPERIAL GOVERNMENT

1. Imperial Authority

2. Three Classes of Citizens

IV. ROMAN RELIGION

1. Deities

2. Religious Decay

V. ROME AND THE JEWS

1. Judea under Roman Procurators and Governors

2. Jewish Proselytism

VI. ROME AND THE CHRISTIANS

1. Introduction of Christianity

2. Tolerance and Proscription

3. Persecution

LITERATURE

Rome (Latin and Italian, Roma; Rhome): The capital of the Roman republic and empire, later the center of Lot Christendom, and since 1871 capital of the kingdom of Italy, is situated mainly on the left bank of the Tiber about 15 miles from the Mediterranean Sea in 41 degrees 53' 54 inches North latitude and 12 degrees 0' 12 inches longitude East of Greenwich.

It would be impossible in the limited space assigned to this article to give even a comprehensive outline of the ancient history of the Eternal City. It will suit the general purpose of the work to consider the relations of the Roman government and society with the Jews and Christians, and, in addition, to present a rapid survey of the earlier development of Roman institutions and power, so as to provide the necessary historical setting for the appreciation of the more essential subjects.

I. Development of the Republican Constitution.

1. Original Roman State:

The traditional chronology for the earliest period of Roman history is altogether unreliable, partly because the Gauls, in ravaging the city in 390 B.C., destroyed the monuments which might have offered faithful testimony of the earlier period (Livy vi.1). It is known that there was a settlement on the site of Rome before the traditional date of the founding (753 B.C.). The original Roman state was the product of the coalition of a number of adjacent clan-communities, whose names were perpetuated in the Roman genres, or groups of imaginary kindred, a historical survival which had lost all significance in the period of authentic history. The chieftains of the associated clans composed the primitive senate or council of elders, which exercised sovereign authority. But as is customary in the development of human society a military or monarchical regime succeeded the looser patriarchal or sacerdotal organs of authority. This second stage may be identified with the legendary rule of the Tarquins, which was probably a period of Etruscan domination. The confederacy of clans was welded into a homogeneous political entity, and society was organized for civic ends, upon a timocratic basis. The forum was drained and became a social, industrial and political center, and the Capitoline temple of Jupiter, Juno, and Minerva (Etruscan pseudo-Hellenic deities) was erected as a common shrine for all the people. But above all the Romans are indebted to these foreign kings for a training in discipline and obedience which was exemplified in the later conception of magisterial authority signified by the term imperium.

The prerogatives of the kings passed over to the consuls. The reduction of the tenure of power to a single year and the institution of the principle of colleagueship were the earliest checks to the abuse of unlimited authority. But the true cornerstone of Roman liberty was thought to be the lexicon Valeria, which provided that no citizen should be put to death by a magistrate without being allowed the right of appeal to the decision of the assembly of the people.

2. The Struggle between Patricians and Plebeians:

A period of more than 150 years after the establishment of the republic was consumed chiefly by the struggle between the two classes or orders, the patricians and plebeians. The former were the descendants of the original clans and constituted the populus, or body-politic, in a more particular sense. The plebeians were descendants of former slaves and dependents, or of strangers who had been attracted to Rome by the obvious advantages for industry and trade. They enjoyed the franchise as members of the military assembly (comitia centuriata), but had no share in the magistracies or other civic honors and emoluments, and were excluded from the knowledge of the civil law which was handed down in the patrician families as an oral tradition.

The first step in the progress of the plebeians toward political equality was taken when they wrested from the patricians the privilege of choosing representatives from among themselves, the tribunes, whose function of bearing aid to oppressed plebeians was rendered effective by the right of veto (intercessio), by virtue of which any act of a magistrate could be arrested. The codification of the law in the Twelve Tables was a distinct advantage to the lower classes, because the evils which they had suffered were largely due to a harsh and abusive interpretation of legal institutions, the nature of which had been obscure (see ROMAN LAW). The abrogation, directly thereafter, of the prohibition of intermarriage between the classes resulted in their gradual intermingling.

3. The Senate and Magistrates: The kings had reduced the senate to the position of a mere advising body. But under the republican regime it recovered in fact the authority of which it was deprived in theory. The controlling power of the senate is the most significant feature of the republican government, although it was recognized by no statute or other constitutional document. It was due in part to the diminution of the power of the magistrates, and in part to the manner in which the senators were chosen. The lessening of the authority of the magistrates was the result of the increase in their number, which led not only to the curtailment of the actual prerogative of each, but also to the contraction of their aggregate independent influence. The augmentation of the number of magistrates was made necessary by the territorial expansion of the state and the elaboration of administration. But it was partly the result of plebeian agitation. The events of 367 B.C. may serve as a suitable example to illustrate the action of these influences. For when the plebeians carried by storm the citadel of patrician exclusiveness in gaining admission to the consulship, the highest regular magistracy, the necessity for another magistrate with general competency afforded an opportunity for making a compensating concession to the patricians, and the praetorship was created, to which at first members of the old aristocracy were alone eligible. Under the fully developed constitution the regular magistracies were five in number, consulship, praetorship, aedileship, tribunate, and quaestorship, all of which were filled by annual elections.

Mention has been made of the manner of choosing the members of the senate as a factor in the development of the authority of the supreme council. At first the highest executive officers of the state exercised the right of selecting new members to maintain the senators at the normal number of three hundred. Later this function was transferred to the censors who were elected at intervals of five years. But custom and later statute ordained that the most distinguished citizens should be chosen, and in the Roman community the highest standard of distinction was service to the state, in other words, the holding of public magistracies. It followed, therefore, that the senate was in reality an assembly of all living ex-magistrates. The senate included, moreover, all the political wisdom and experience of the community, and so great was its prestige for these reasons, that, although the expression of its opinion (senatus consultum) was endowed by law with no compelling force, it inevitably guided the conduct of the consulting magistrate, who was practically its minister, rather than its president.

When the plebeians gained admission to the magistracies, the patriciate lost its political significance. But only the wealthier plebeian families were able to profit by this extension of privilege, inasmuch as a political career required freedom from gainful pursuits and also personal influence. These plebeian families readily coalesced with the patricians and formed a new aristocracy, which is called the nobilitas for the sake of distinction. It rested ultimately upon the foundation of wealth. The dignity conferred by the holding of public magistracies was its title to distinction. The senate was its organ. Rome was never a true democracy except in theory. During the whole period embraced between the final levelling of the old distinctions based upon blood (287 B.C.) and the beginning of the period of revolution (133 B.C.), the magistracies were occupied almost exclusively by the representatives of the comparatively limited number of families which constituted the aristocracy. These alone entered the senate through the doorway of the magistracies, and the data would almost justify us in asserting that the republican and senatorial government were substantially and chronologically identical.

The seeds of the political and social revolution were sown during the Second Punic War and the period which followed it. The prorogation of military authority established a dangerous precedent in violation of the spirit of the republic, so that Pub. Cornelius Scipio was really the forerunner of Marius, Julius Caesar, and Augustus. The stream of gold which found its way from the provinces to Rome was a bait to attract the cupidity of the less scrupulous senators, and led to the growth of the worst kind of professionalism in politics. The middle class of small farmers decayed for various reasons; the allurement of service in the rich but effete countries of the Orient attracted many. The cheapness of slaves made independent farming unprofitable and led to the increase in large estates; the cultivation of grain was partly displaced by that of the vine and olive, which were less suited to the habits and ability of the older class of farmers.

The more immediate cause of the revolution was the inability of the senate as a whole to control the conduct of its more radical or violent members. For as political ambition became more ardent with the increase in the material prizes to be gained, aspiring leaders turned their attention to the people, and sought to attain the fulfillment o.f their purposes by popular legislation setting at nought the concurrence of the senate, which custom had consecrated as a requisite preliminary for popular action. The loss of initiative by the senate meant the subversion of senatorial government. The senate possessed in the veto power of the tribunes a weapon for coercing unruly magistrates, for one of the ten tribunes could always be induced to interpose his veto to prohibit the passage of popular legislation. But this weapon was broken when Tib. Gracchus declared in 133 B.C. that a tribune who opposed the wishes of the people was no longer their representative, and sustained this assertion.

4. Underlying Principles:

It would be foreign to the purpose of the present article to trace the vicissitudes of the civil strife of the last century of the republic. A few words will suffice to suggest the general principles which lay beneath the surface of political and social phenomena. Attention has been called to the ominous development of the influence of military commanders and the increasing emphasis of popular favor. These were the most important tendencies throughout this period, and the coalition of the two was fatal to the supremacy of the senatorial government. Marius after winning unparalleled military glory formed a political alliance with Glaucia and Saturninus, the leaders of the popular faction in the city in 100 B.C. This was a turning-point in the course of the revolution. But the importance of the sword soon outweighed that of the populace in the combination which was thus constituted. In the civil wars of Marius and Sulla constitutional questions were decided for the first time by superiority of military strength exclusively. Repeated appeals to brute force dulled the perception for constitutional restraints and the rights of minorities. The senate had already displayed signs of partial paralysis at the time of the Gracchi. How rapidly its debility must have increased as the sword cut off its most stalwart members! Its power expired in the proscriptions, or organized murder of political opponents. The popular party was nominally triumphant, but in theory the Roman state was still an urban commonwealth with a single po1itical center. The franchise could be exercised only at Rome. It followed from this that the actual political assemblies were made up largely of the worthless element which was so numerous in the city, whose irrational instincts were guided and controlled by shrewd political leaders, particularly those who united in themselves military ability and the wiles of the demagogue. Sulla, Crassus, Julius Caesar, Antony, and lastly Octavian were in effect the ancient counterpart of the modern political "boss." When such men realized their ultimate power and inevitable rivalry, the ensuing struggle for supremacy and for the survival of the fittest formed the necessary process of elimination leading naturally to the establishment of the monarchy, which was in this case the rule of the last survivor. When Octavian received the title Augustus and the proconsular power (27 B.C.), the transformation was accomplished.

LITERATURE.

The standard work on Roman political institutions is Mommsen and Marquardt, Handbuch der klassischen Altertumer. Abbott, Roman Political Institutions, Boston and London, 1901, offers a useful summary treatment of the subject.

II. Extension of Roman Sovereignty.

SeeROMAN EMPIRE AND CHRISTIANITY, I.

LITERATURE.

Only the most important general works on Roman history can be mentioned: Ihne, Romische Geschichte (2nd edition), Leipzig, 1893-96, English translation, Longmans, London, 1871-82; Mommsen, History of Rome, English translation by Dickson, New York, 1874; Niebuhr, History of Rome, English translation by Hare and Thirlwall, Cambridge, 1831-32; Pais, Storia di Roma, Turin, 1898-99; Ferrero, Greatness and Decline of Rome, English translation by Zimmern, New York, 1909.

III. The Imperial Government.

1. Imperial Authority:

Augustus displayed considerable tact in blending his own mastery in the state with the old institutions of the republican constitution. His authority, legally, rested mainly upon the tribunician power, which he had probably received as early as 36 B.C., but which was established on a better basis in 23 B.C., and the proconsular prerogative (imperiurn proconsulare), conferred in 27 B.C. By virtue of the first he was empowered to summon the senate or assemblies and could veto the action of almost any magistrate. The second title of authority conferred upon him the command of the military forces of the state and consequently the administration of the provinces where troops were stationed, besides a general supervision over the government of the other provinces. It follows that a distinction was made (27 B.C.) between the imperial provinces which were administered by the emperor's representatives (legati Augusti pro praetore) and the senatorial provinces where the republican machinery of administration was retained. The governors of the latter were called generally proconsuls (see PROVINCE). Mention is made of two proconsuls in the New Testament, Gallio in Achaia (Acts 18:12) and Sergius Paulus in Cyprus (Acts 13:7). It is instructive to compare the lenient and common-sense attitude of these trained Roman aristocrats with that of the turbulent local mobs who dealt with Paul in Asia Minor, Judea, or Greece (Tucker, Life in the Roman World of Nero and Paul, New York, 1910, 95).

2. Three Classes of Citizens:

Roman citizens were still divided into three classes socially, senatorial, equestrian, and plebeian, and the whole system of government harmonized with this triple division. The senatorial class was composed of descendants of senators and those upon whom the emperors conferred the latus clavus, or privilege of wearing the tunic with broad purple border, the sign of membership in this order. The quaestorship was still the door of admission to the senate. The qualifications for membership in the senate were the possession of senatorial rank and property of the value of not less than 1,000,000 sesterces (USD45,000; ?9,000). Tiberius transferred the election of magistrates from the people to the senate, which was already practically a closed body. Under the empire senatus consulta received the force of law. Likewise the senate acquired judicial functions, sitting as a court of justice for trying important criminal cases and hearing appeals in civil cases from the senatorial provinces. The equestrian class was made up of those who possessed property of the value of 400,000 sesterces or more, and the privilege of wearing the narrow purple band on the tunic. With the knights the emperors filled many important financial and administrative positions in Italy and the provinces which were under their control.

IV. Roman Religion.

1. Deities:

(1) The Roman religion was originally more consistent than the Greek, because the deities as conceived by the unimaginative Latin genius were entirely without human character. They were the influences or forces which directed the visible phenomena of the physical world, whose favor was necessary to the material prosperity of mankind. It would be incongruous to assume the existence of a system of theological doctrines in the primitive period. Ethical considerations entered to only a limited extent into the attitude of the Romans toward their gods. Religion partook of the nature of a contract by which men pledged themselves to the scrupulous observance of certain sacrifices and other ceremonies, and in return deemed themselves entitled to expect the active support of the gods in bringing their projects to a fortunate conclusion. The Romans were naturally polytheists as a result of their conception of divinity. Since before the dawn of science there was no semblance of unity in the natural world, there could be no unity in heaven. There must be a controlling spirit over every important object or class of objects, every person, and every process of nature. The gods, therefore, were more numerous than mankind itself.

(2) At an early period the government became distinctly secular. The priests were the servants of the community for preserving the venerable aggregation of formulas and ceremonies, many of which lost at an early period such spirit as they once possessed. The magistrates were the true representatives of the community in its relationship with the deities both in seeking the divine will in the auspices and in performing the more important sacrifices.

(3) The Romans at first did not make statues of their gods. This was partly due to lack of skill, but mainly to the vagueness of their conceptions of the higher beings. Symbols sufficed to signify their existence, a spear, for instance, standing for Mars. The process of reducing the gods to human form was inaugurated when they came into contact with the Etruscans and Greeks. The Tarquins summoned Etruscan artisans and artists to Rome, who made from terra cotta cult statues and a pediment group for the Capitoline temple.

The types of the Greek deities had already been definitely established when the Hellenic influence in molding Roman culture became predominant. When the form of the Greek gods became familiar to the Romans in works of sculpture, they gradually supplanted those Roman deities with which they were nominally identified as a result of a real or fancied resemblance.

SeeGREECE, RELIGION IN ANCIENT.

(4) The importation of new gods was a comparatively easy matter. Polytheism is by its nature tolerant because of its indefiniteness. The Romans could no more presume to have exhaustive knowledge of the gods than they could pretend to possess a comprehensive acquaintance with the universe. The number of their gods increased of necessity as human consciousness of natural phenomena expanded. Besides, it was customary to invite the gods of conquered cities to transfer their abode to Rome and favor the Romans in their undertakings. But the most productive source for religious expansion was the Sibylline Books. SeeAPOCALYPTIC LITERATURE, sec. V. This oracular work was brought to Rome from Cumae, a center of the cult of Apollo. It was consulted at times of crisis with a view to discover what special ceremonies would secure adequate divine aid. The forms of worship recommended by the Sibylline Books were exclusively Greek As early as the 5th century B.C. the cult of Apollo was introduced at Rome. Heracles and the Dioscuri found their way thither about the same time. Later Italian Diana was merged with Artemis, and the group of Ceres, Liber, and Libera were identified with foreign Demeter, Dionysus, and Persephone. Thus Roman religion became progressively Hellenized. By the close of the Second Punic War the greater gods of Greece had all found a home by the Tiber, and the myriad of petty local deities who found no counterpart in the celestial beings of Mt. Olympus fell into oblivion. Their memory was retained by the antiquarian lore of the priests alone.

SeeROMAN EMPIRE AND CHRISTIANITY, III, 1.

2. Religious Decay:

Roman religion received with the engrafted branches of Greek religion the germs of rapid decay, for its Hellenization made Roman religion peculiarly susceptible to the attack of philosophy. The cultivated class in Greek society was already permeated with skepticism. The philosophers made the gods appear ridiculous. Greek philosophy gained a firm foothold in Rome in the 2nd century B.C., and it became customary a little later to look upon Athens as a sort of university town where the sons of the aristocracy should be sent for the completion of their education in the schools of the philosophers. Thus at the termination of the republican era religious faith had departed from the upper classes largely, and during the turmoil of the civil wars even the external ceremonies were often abandoned and many temples fell into ruins. There had never been any intimate connection between formal religion and conduct, except when the faith of the gods was invoked to insure the fulfillment of sworn promises.

Augustus tried in every way to restore the old religion, rebuilding no fewer than 82 temples which lay in ruins at Rome. A revival of religious faith did occur under the empire, although its spirit was largely alien to that which had been displayed in the performance of the official cult. The people remained superstitious, even when the cultivated classes adopted a skeptical philosophy. The formal religion of the state no longer appealed to them, since it offered nothing to the emotions or hopes. On the other hand the sacramental, mysterious character of oriental religions inevitably attracted them. This is the reason why the religions of Egypt and Syria spread over the empire and exercised an immeasurable influence in the moral life of the people. The partial success of Judaism and the ultimate triumph of Christianity may be ascribed in part to the same causes.

In concluding we should bear in mind that the state dictated no system of theology, that the empire in the beginning presented the spectacle of a sort of religious chaos where all national cults were guaranteed protection, that Roman polytheism was naturally tolerant, and that the only form of religion which the state could not endure was one which was equivalent to an attack upon the system of polytheism as a whole, since this would imperil the welfare of the community by depriving the deities of the offerings and other services in return for which their favor could be expected.

LITERATURE.

Marquardt, Romische Staatsverwaltung, III, 3, "Das Sacralwesen"; Wissowa, Religion u. Kultus der Romer, Munich, 1902; Boissier, La religion romaine, Paris, 1884.

V. Rome and the Jews.

1. Judea under Roman Procurators and Governors:

Judaea became a part of the province of Syria in 63 B.C. (Josephus, BJ, vii, 7), and Hyrcanus, brother of the last king, remained as high priest (archiereus kai ethnarches; Josephus, Ant, XIV, iv, 4) invested with judicial as well as sacerdotal functions. But Antony and Octavius gave Palestine (40 B.C.) as a kingdom to Herod, surnamed the Great, although his rule did not become effective until 3 years later. His sovereignty was upheld by a Roman legion stationed at Jerusalem (Josephus, Ant, XV, iii, 7), and he was obliged to pay tribute to the Roman government and provide auxiliaries for the Roman army (Appian, Bell. Civ., v.75). Herod built Caesarea in honor of Augustus (Josephus, Ant, XV, ix, 6), and the Roman procurators later made it the seat of government. At his death in 4 B.C. the kingdom was divided between his three surviving sons, the largest portion falling to Archelaus, who ruled Judea, Samaria and Idumaea with the title ethnarches (Josephus, Ant, XVII, xi, 4) until 6 A.D., when he was deposed and his realm reduced to the position of a province. The administration by Roman procurators (see PROCURATOR), which was now established, was interrupted during the period 41-44 A.D., when royal authority was exercised by Herod Agrippa, grandson of Herod the Great, over the lands which had been embraced in the kingdom of his grandfather (Josephus, Ant, XIX, viii, 2), and, after 53 A.D., Agrippa II ruled a considerable part of Palestine (Josephus, Ant, XX, vii, 1; viii, 4).

After the fall of Jerusalem and the termination of the great revolt in 70 A.D., Palestine remained a separate province. Henceforth a legion (legio X Fretensis) was added to the military forces stationed in the land, which was encamped at the ruins of Jerusalem. Consequently, imperial governors of praetorian rank (legati Augusti pro praetore) took the place of the former procurators (Josephus, BJ, VII, i, 2, 3; Dio Cassius lv.23).

Several treaties are recorded between the Romans and Jews as early as the time of the Maccabees (Josephus, Ant, XII, x, 6; XIII, ix, 2; viii, 5), and Jews are known to have been at Rome as early as 138 B.C. They became very numerous in the capital after the return of Pompey who brought back many captives (see LIBERTINES). Cicero speaks of multitudes of Jews at Rome in 58 B.C. (Pro Flacco 28), and Caesar was very friendly toward them (Suetonius Caesar 84). Held in favor by Augustus, they recovered the privilege of collecting sums to send to the temple (Philo Legatio ad Caium 40). Agrippa offered 100 oxen in the temple when visiting Herod (Josephus, Ant, XVI, ii, 1), and Augustus established a daily offering of a bull and two lambs. Upon the whole the Roman government displayed noticeable consideration for the religious scruples of the Jews. They were exempted from military service and the duty of appearing in court on the Sabbath. Yet Tiberius repressed Jewish rites in Rome in 19 A.D. (Suetonius Tiberius 36) and Claudius expelled the Jews from the city in 49 A.D. (Suetonius Claudius 25); but in both instances repression was not of long duration.

2. Jewish Proselytism:

The Jews made themselves notorious in Rome in propagating their religion by means of proselytizing (Horace Satires i.4, 142; i.9, 69; Juvenal xiv0.96; Tacitus Hist. v. 5), and the literature of the Augustan age contains several references to the observation of the Sabbath (Tibullus i0.3; Ovid Ars amatoria i.67, 415; Remedium amoris 219). Proselytes from among the Gentiles were not always required to observe all the prescriptions of the Law. The proselytes of the Gate (sebomenoi), as they were called, renounced idolatry and serious moral abuses and abstained from the blood and meat of suffocated animals. Among such proselytes may be included the centurion of Capernaum (Luke 7:5), the centurion Cornelius (Acts 10:1), and the empress Poppea (Josephus, Ant, XX, viii, 11; Tacitus Ann. xvi.6).

On "proselytes of the Gate," GJV4, III, 177, very properly corrects the error in HJP. These "Gate" people were not proselytes at all; they refused to take the final step that carried them into Judaism-namely, circumcision (Ramsay, The Expositor, 1896, p. 200; Harnack, Expansion of Christianity, I, 11).

SeeDEVOUT; PROSELYTE.

Notwithstanding the diffusion of Judaism by means of proselytism, the Jews themselves lived for the most part in isolation in the poorest parts of the city or suburbs, across the Tiber, near the Circus Maximus, or outside the Porta Capena. Inscriptions show that there were seven communities, each with its synagogue and council of elders presided over by a gerusiarch. Five cemeteries have been discovered with many Greek, a few Latin, but no Hebrew inscriptions.

LITERATURE.

Ewald, The Hist of Israel, English translation by Smith, London, 1885; Renan, Hist of the People of Israel, English translation, Boston, 1896; Schurer, The Jewish People in the Time of Jesus Christ, English translation by MacPherson, New York.

VI. Rome and the Christians.

1. Introduction of Christianity:

The date of the introduction of Christianity into Rome cannot be determined. A Christian community existed at the time of the arrival of Paul (Acts 28:15), to which he had addressed his Epistle a few years before (58 A.D.). It is commonly thought that the statement regarding the expulsion of the Jews from Rome under Claudius on account of the commotion excited among them by the agitation of Chrestus (Suetonius Claudius 25: Iudaeos impulsore Chresto assidue tumultuantis Roma expulit), probably in 49 A.D., is proof of the diffusion of Christian teaching in Rome, on the ground that Chrestus is a colloquial, or mistaken, form of Christus. It has been suggested that the Christian faith was brought to the capital of the empire by some of the Romans who were converted at the time of Pentecost (Acts 2:10, 41). It would be out of place to discuss here the grounds for the traditional belief that Peter was twice in Rome, once before 50 A.D. and again subsequent to the arrival of Paul, and that together the two apostles established the church there. Our present concern is with the attitude of the government and society toward Christianity, when once established. It may suffice, therefore, to remind the reader that Paul was permitted to preach freely while nominally in custody (Philippians 1:13), and that as early as 64 A.D. the Christians were very numerous (Tacitus Ann. xv.44: multitudo ingens).

2. Tolerance and Proscription:

At first the Christians were not distinguished from the Jews, but shared in the toleration, or even protection, which was usually conceded to Judaism as the national religion of one of the peoples embraced within the empire. Christianity was not legally proscribed until after its distinction from Judaism was clearly perceived. Two questions demand our attention: (1) When was Christianity recognized as distinct from Judaism? (2) When was the profession of Christianity declared a crime? These problems are of fundamental importance in the history of the church under the Roman empire.

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Greek

4516. Rhome -- Rome, the capital of Italy and the Rom. Empire ...
... 4515, 4516. Rhome. 4517 . Rome, the capital of Italy and the Rom. ... Word Origin
of Latin origin Definition Rome, the capital of Italy and the Rom. ...
//strongsnumbers.com/greek2/4516.htm - 6k

1866. Epainetos -- "praiseworthy," Epaenetus, a Christian of Rome
... 1865, 1866. Epainetos. 1867 . "praiseworthy," Epaenetus, a Christian of Rome.
Part of Speech: Noun, Masculine Transliteration: Epainetos Phonetic Spelling: ...
//strongsnumbers.com/greek2/1866.htm - 6k

4504. Rhouphos -- "red," Rufus, a Christian at Rome
... "red," Rufus, a Christian at Rome. Part of Speech ... Word Origin of Latin origin Definition
"red," Rufus, a Christian at Rome NASB Word Usage Rufus (2). Rufus. ...
//strongsnumbers.com/greek2/4504.htm - 6k

4069. Persis -- Persis, a Christian at Rome
... Persis, a Christian at Rome. Part of Speech: Noun, Feminine Transliteration: Persis
Phonetic Spelling: (per-sece') Short Definition: Persis Definition: Persis ...
//strongsnumbers.com/greek2/4069.htm - 6k

2267. Herodion -- Herodion, a Christian at Rome
... Herodion, a Christian at Rome. Part of Speech: Noun, Masculine Transliteration:
Herodion Phonetic Spelling: (hay-ro-dee'-ohn) Short Definition: Herodion ...
//strongsnumbers.com/greek2/2267.htm - 6k

675. Appiou Phoron -- Market of Appius, the name of a city south ...
... Market of Appius, the name of a city south of Rome. Part of Speech: Noun, Masculine
Transliteration: Appiou Phoron Phonetic Spelling: (ap'-pee-os) Short ...
//strongsnumbers.com/greek2/675.htm - 6k

559. Apelles -- Apelles, a Christian at Rome
... Apelles, a Christian at Rome. Part of Speech: Noun, Masculine Transliteration: Apelles
Phonetic Spelling: (ap-el-lace') Short Definition: Apelles Definition ...
//strongsnumbers.com/greek2/559.htm - 6k

711. Aristoboulos -- "best-counseling," Aristobulus, a Christian ...
... 710, 711. Aristoboulos. 712 . "best-counseling," Aristobulus, a Christian at
Rome. Part of Speech: Noun, Masculine Transliteration: Aristoboulos Phonetic ...
//strongsnumbers.com/greek2/711.htm - 6k

4720. Stachus -- Stachys, a Christian at Rome
... Stachys, a Christian at Rome. Part of Speech: Noun, Masculine Transliteration: Stachus
Phonetic Spelling: (stakh'-oos) Short Definition: Stachys Definition ...
//strongsnumbers.com/greek2/4720.htm - 6k

799. Asugkritos -- "incomparable," Asyncritus, a Christian at Rome
... 798, 799. Asugkritos. 800 . "incomparable," Asyncritus, a Christian at Rome.
Part of Speech: Noun, Masculine Transliteration: Asugkritos Phonetic Spelling: ...
//strongsnumbers.com/greek2/799.htm - 6k

Strong's Hebrew

6174. arom -- naked
arom or arom. 6173, 6174. arom or arom. 6175 . naked. Transliteration: arom
or arom Phonetic Spelling: (aw-rome') Short Definition: naked. ...
/hebrew/6174.htm - 6k

5903. erom -- naked, nakedness
... naked, nakedness. Transliteration: erom or erom Phonetic Spelling: (ay-rome') Short
Definition: naked. ... Or merom {ay-rome'}; from aram; nudity -- naked(- ness). ...
/hebrew/5903.htm - 6k

1864. darom -- the south
... 1863, 1864. darom. 1865 . the south. Transliteration: darom Phonetic
Spelling: (daw-rome') Short Definition: south. Word Origin ...
/hebrew/1864.htm - 5k

4792. Merom -- a place in Upper Galilee
... 4791, 4792. Merom. 4793 . a place in Upper Galilee. Transliteration: Merom
Phonetic Spelling: (may-rome') Short Definition: Merom. ...
/hebrew/4792.htm - 6k

2438. Chiram -- a Benjamite, also two Arameans (Syrians)
... Hiram, Huram. Or Chiyrowm {khee-rome'}; another form of Chuwram; Chiram or Chirom,
the name of two Tyrians -- Hiram, Huram. see HEBREW Chuwram. 2437, 2438. ...
/hebrew/2438.htm - 6k

4791. marom -- height
... 4790, 4791. marom. 4792 . height. Transliteration: marom Phonetic Spelling:
(maw-rome') Short Definition: high. Word Origin from ...
/hebrew/4791.htm - 6k

7315. rom -- on high
... rom. 7316 . on high. Transliteration: rom Phonetic Spelling: (rome) Short Definition:
high. Word Origin from rum Definition on high NASB Word Usage high (1). ...
/hebrew/7315.htm - 6k

Library

Pagan and Christian Rome
Pagan and Christian Rome. <. Pagan and Christian Rome Rodolfo Lanciani.
Produced by Juliet Sutherland, Hillie Plantinga ...
//christianbookshelf.org/lanciani/pagan and christian rome/

Paul in Rome
... THE ACTS CHAP. XIII TO END PAUL IN ROME. ... It had long been Paul's dream to 'see Rome.'
How little he knew the steps by which his dream was to be fulfilled! ...
/.../maclaren/expositions of holy scripture the acts/paul in rome.htm

The Sack of Rome
... SAINT AUGUSTIN I THE SACK OF ROME. During June of ... their master. Rome had
never got reconciled to the desertion of her princes. When ...
//christianbookshelf.org/bertrand/saint augustin/i the sack of rome.htm

On the Church of Rome
... FIFTH PART ON THE CHURCH OF ROME. QUERIES. " Must a difference be made between
the court of Rome, (that is, the Roman pontiff, the ...
/.../arminius/the works of james arminius vol 2/on the church of rome.htm

The African Rome
... SAINT AUGUSTIN II THE AFRICAN ROME. ... Erected after this type, the new Carthage caused
the old to be forgotten. Everybody agreed that it was second only to Rome. ...
//christianbookshelf.org/bertrand/saint augustin/ii the african rome.htm

In Rome
... Lesson 43 In Rome. [This ... Philemon.] With the opening of navigation, the centurion
and his prisoners set out on their journey to Rome. ...
//christianbookshelf.org/white/the acts of the apostles/lesson 43 in rome.htm

The Bishops of Rome and of Alexandria During the Reign Of
... Book IV. Chapter I."The Bishops of Rome and of Alexandria during the Reign
of. Trajan. [968] 1. About the twelfth year of the reign ...
/.../pamphilius/church history/chapter i the bishops of rome.htm

To the Archdeacon of Rome.
... Letters of the Blessed Theodoret, CXVIII. To the Archdeacon of Rome. A terrible
storm has attacked our churches, but the adherents ...
/.../the ecclesiastical history of theodoret/cxviii to the archdeacon of.htm

The Road to Rome
... CHAPTER XII THE ROAD TO ROME. ... It is better you should go to Rome and become a novice
there. I shall give you a letter to the Father General, Francis Borgia. ...
/.../chapter xii the road to.htm

Rome Protects Paul
... XIII TO END ROME PROTECTS PAUL. ... Thus once more, as so continually in the Acts, Rome
is friendly to the Christian teachers and saves them from Jewish fury. ...
/.../maclaren/expositions of holy scripture the acts/rome protects paul.htm

Subtopics

Rome

Rome for Mutual Forbearance

Rome: Abominations In

Rome: Christians In

Rome: Exhorted Humility, Love, and Good Works

Rome: God's Judgment Against all Sin

Rome: God's Supreme Power Over Everyone

Rome: Jews Excluded From, by Claudius Caesar

Rome: Justification by Faith in Jesus Christ

Rome: Paul Desires to Preach In

Rome: Paul Testifies the Gospel of Christ to Them