Such a statement as has just been given of the relation of the Roman organization to the Church is undoubtedly true. And it is also indisputable that St. Paul was in fact the pioneer in using the empire for the purposes of the Church. But it is more questionable to what extent the idea of the empire as the handmaid of the Church was consciously and deliberately, or only unconsciously or instinctively, present to his mind; and in particular it is questionable how far the peculiar exaltation of the epistles of the first captivity is due to St. Paul's realization that in getting to Rome, the capital and centre of the Empire, he had reached a goal which was {31} also a fresh and unique starting-point for the evangelization of the world. To some extent this must certainly have been the case[28]. While he is at Ephesus[29] preaching, he already has Rome in view, and a sense of unaccomplished purpose till he has visited it, 'I must also see Rome.' When a little later he writes to the Romans, the name of Rome is a name both of attraction and of awe. He is eager to go to Rome, but he seems to fear it at the same time. So much as in him lies, he is ready to preach the gospel to them also that are at Rome. Even in face of all that that imperial name means, he is not ashamed of the Gospel[30]. Later the divine vision at Jerusalem assures him that, as he has borne witness concerning Christ at Jerusalem, so he must bear witness also at Rome[31]. The confidence of this divine purpose mingles with and reinforces the confidence of the Roman citizen in his appeal to Caesar. The sense of the divine hand upon him to take him to Rome is strengthened by another vision amid the terrors of the sea voyage[32]. At his first contact with the Roman {32} brethren 'he thanked God and took courage[33].' This sense of thankfulness and encouragement pervades the whole of the first captivity so far as it is represented in his letters. He had reached the goal of his labours and a fresh starting-point for a wide-spreading activity.