the mistress of Nero in A.D. 58, dallied with Judaism as with a new sensation. Men and women of every race were included among the slaves of Rome, and the arts and elegance of Greek and Syrian slaves often proved a staircase by which new religions found a way into the chambers of the great and wealthy. In spite of some signs of moral vigour, society was cankered with pride of class and with self-indulgence. It possessed no regenerating force capable of checking the repulsive vice which was encouraged by the obscenity of actors and the frivolity of sceptics. We are told that "sojourners from Rome," both Jews and proselytes, were in the crowd which listened to St. Peter's address on the Day of Pentecost (Acts ii. 10). It is possible that these men brought news of the gospel to the large body in Rome of Jews, and of Gentiles influenced by Jewish ideas. In any case, communication between the chief cities of the empire was at this time so frequent that we may be sure that the principles and attractions of Christianity were soon heard of at Rome. Gradually a small band formed there of people who were interested and pleased by what they had learnt of Christ; it is probable that St. Paul sent Aquila and Prisca from Ephesus to give them definite instruction. It does not seem that they had been visited by an apostle (xv. 20). The Epistle is addressed to a community consisting of Jews and Gentiles, but the Gentiles are by far the more numerous. The apostle's claim in ch. i. to address this Church as within the jurisdiction of "the apostle of the Gentiles," his direct appeal to the Gentiles in xi. 13, and the statement of his priestly office exercised over the Gentiles in xv. 16, show that the Church of Rome was Gentile in character. The proper names in the Epistle afford us little indication of the proportion of Jews and Gentiles. The majority of the names are Greek, and four names are Latin; but the Jews of that time, like the {162} Jews of the present day, often passed under Gentile names. We know how the English Jews now disguise Moses as "Moss" Judah as "Leo," and Levi as "Lewis." The majority of the converts were probably in a humble social position. When St. Paul wrote to the Philippians, there were Christians in the imperial household itself, and it is possible that the Narcissus mentioned in Romans may be the freedman of the Emperor Claudius, put to death in A.D. 54. Ordinary slaves and freedmen seem to have been the principal element among those who were first "called to be saints" at Rome, but before long there were people of good birth and cultured intelligence who turned gladly from the lifeless old Roman religion and the fantastic new-fashioned Eastern cults to this original faith in the incarnate God. [Sidenote: Where and when written.] St. Paul wrote this letter towards the end of his stay at Corinth, at the close of A.D. 55 or the beginning of A.D. 56 (see xvi. 1; xv. 23-26, and Acts xix. 21).