[5] In the _Earlier Epistles of St. Paul_, pp. 335 ff. (especially p. 368), I suggested that the shorter recension of the Epistle to the Romans, the existence of which is proved by the evidence of the Latin _breves_, Tertullian, Cyprian, and Marcion, and by the textual confusion surrounding the final doxology, may be the same as that which omits all mention of Rome, and that, if so, it was probably written originally for some other destination. This suggestion has met with little approbation from critics, but with even less discussion. I still think that it is worth consideration. [6] _Paulos doulos Iesou Christou kletos apostolos aphorismenos eis eu aggelion theou o proepeggeilato dia ton propheton autou en graphais hagiais peri tou uhiou autou tou genomenou ek spermatos Daueid kata sarka tou hopisthentos uhiou en dunamei kata pneuma hagiosunes ex anastaseos nekron Iesou Christou tou kuriou hemon._ [7] The justification for assuming that the Church at Rome probably had Adoptionist proclivities is the undeniable fact that early in the second century Hermas held this view, and there is no evidence that he was an innovator. [8] _Eprepen gar auto di on ta panta kai di ou ta panta pollous vious eis doxan agagonta ton archegon tes sotepias auton dia pethematon teleiosai._ The English translators take _agagonta_ as referring to the same person as _auto_, but it seems grammatically preferable to construe it as a qualification of _archegon_. [9] Though, if the late date for 1 Peter be accepted, 1 Clement is the earlier document. But the chronology of 1 Clement seems to me less certain than it is usually held to be. It depends on two factors, both doubtful: (1) the chronology of the list of Roman bishops in Eusebius and in the _Liber Pontificalis_; (2) the supposed reference in the epistle to the alleged persecution under Domitian. Against these is the reference to Clement in _The Shepherd_ of Hermas, and the apparently clear testimony of the Canon of Muratori that _The Shepherd_ was written about A.D. 140. [10] Cf. Sim. ix. 1: "For that Spirit is the Son of God," and the Latin (Vulgate) text of Sim. v. 5. 1, which adds to the explanation of the Parable the exact statement, "Now the Son is the Holy Spirit." It is uncertain whether this is the true text or merely correct explanation, but in general the Latin text is better than that of the Athos MS.,--the only Greek evidence at this point. [11] See Appendix on pp. 137 ff. [12] "Especially remembering the words of the Lord Jesus which he spoke when he was teaching gentleness and long-suffering. For he spoke thus: 'Be merciful, that ye may obtain mercy. Forgive, that ye may be forgiven. As ye do, so shall it be done unto you. As ye give, so shall it be given unto you. As ye judge, so shall ye be judged. As ye are kind, so shall kindness be shewn you. With what measure ye mete, it shall be measured to you.'"