Editing Epistle to the Romans (section)

== The churches in Rome ==
{{see also|Early centers of Christianity#Rome}}
[[File:Papyrus 26 - Papyrus Oxyrhynchus 1354 - Bridwell Papyrus 1 - Epistle to the Romans 1,1-16 - verso.jpg|thumb|[[Papyrus]], [[Oxyrhynchus]], Egypt: 6th century – Epistle to the Romans 1:1–16]]

The most probable ancient account of the beginning of Christianity in [[Rome]] is given by a 4th-century writer known as [[Ambrosiaster]]:<ref>TIB IX 1955 p. 367</ref>

{{blockquote|It is established that there were [[Roman Jews|Jews living in Rome]] in the [[Apostolic Age|times of the Apostles]], and that those Jews who had believed [in Christ] passed on to the Romans the tradition that they ought to profess Christ but keep the law [Torah] [...] One ought not to condemn the Romans, but to praise their faith, because without seeing any signs or miracles and without seeing any of the apostles, they nevertheless accepted faith in Christ, although [[Judaizers|according to a Jewish rite]].<ref>Ambrosius, ''Works'', iii 373.</ref>}}

From Adam Clarke:
{{blockquote|The occasion of writing the epistle: [...] Paul had made acquaintance with all circumstances of the Christians at Rome [...] and finding that it was [...] partly of heathens converted to Christianity, and partly of [[Jewish Christians|Jews]], who had, with many [[Judaizers|remaining prejudices]], believed in Jesus as the true Messiah, and that many contentions arose from the claims of the Gentiles to equal privileges with the Jews, and from absolute refusal of the Jews to admit these claims, unless the Gentile converts become [[Circumcision controversy in early Christianity|circumcised]]; he wrote this epistle to adjust and settle these differences.<ref>A.C. 1831 VI p. 3</ref>}}

At this time, the [[Jew]]s made up a substantial number in Rome, and their [[synagogue]]s, frequented by many, enabled the [[Gentile]]s to become acquainted with the story of [[Jesus|Jesus of Nazareth]]. Consequently, churches composed of both Jews and Gentiles were formed at Rome.{{sfn|Easton|1897}} According to [[Irenaeus]], a 2nd-century [[Church Father]], the church at Rome was founded directly by the apostles [[St. Peter|Peter]] and [[Paul the Apostle|Paul]].<ref>Irenaeus, [http://www.newadvent.org/fathers/0103303.htm ''Against Heresies'', Book III,3,2]</ref> However, many modern scholars disagree with Irenaeus, holding that while little is known of the circumstances of the church's founding, it was not founded by Paul:<ref>"The Expositor's Bible Commentary", (Ed. F.E.Gaebelein, Zondervan, 1976–92) Commentary on Romans (Introduction)</ref>

{{blockquote|Many of the brethren went out to meet Paul on his approach to Rome. There is evidence that Christians were then in Rome in considerable numbers and probably had more than one place of meeting.|source=''Easton's Bible Dictionary''{{sfn|Easton|1897}}<ref>{{Bibleverse|Acts|28:13–15|KJV}}</ref>}}

The large number of names in Romans 16:3–15<ref>{{Bibleverse|Romans|16:3–15}}</ref> of those then in Rome, and verses 5, 15 and 16, indicate there was more than one church assembly or company of believers in Rome. Verse 5 mentions a church that met in the house of [[Aquila and Priscilla]]. Verses 14 and 15 each mention groupings of believers and saints.<ref>
[http://biblehub.com/commentaries/gsb/romans/16.htm Geneva Study Bible] on Romans 16:5, regarding the "church" (translated as "company" or congregation in some 16th-century translations) says: (b) The company of the faithful, for in so great a city as that was, there were different companies.
* [http://biblehub.com/commentaries/vws/romans/16.htm Vincent's Word Studies] (1886) on Romans 16:5 says: The phrase "church that is in their (or his) house" occurs 1 Corinthians 16:19, of Aquila and Priscilla; Colossians 4:15, of Nymphas; Philemon 1:2, of Philemon. A similar gathering may be implied in Romans 16:14, Romans 16:15. Bishop Lightfoot says there is no clear example of a separate building set apart for christian worship within the limits of the Roman Empire before the third century.
* [http://biblehub.com/commentaries/pnt/romans/16.htm People's New Testament] (PNT 1891) on Romans 16:5 says: . As the early Christians had no houses of worship, they met in the homes of prominent brethren. In the large cities there would be several such groups. One of these in Rome met in the house of Priscilla and Aquila.
* and PNT on verse 16:15 says: "And all the saints which are with them". Probably another household church, which met with those just named.
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Jews were expelled from Rome because of disturbances around AD 49 by the [[edict]] of [[Claudius]].<ref>{{Bibleverse|Acts|18:1–2}}</ref><ref>[[Suetonius]]' ''[[Lives of the Twelve Caesars]]'', [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Claudius*.html#25.4 Claudius XXV.4] "4 Since the Jews constantly made disturbances at the instigation of Chrestus,{{sup|75}} he expelled them from Rome."</ref><ref>{{Cite web|url=https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Claudius*.html#note75|title=Suetonius • Life of Claudius|website=penelope.uchicago.edu}}</ref><ref>See also [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Tacitus/Annals/15B*.html#44 Tacitus, Annals — Book XV Chapters 44 concerning Christus]</ref> Fitzmyer claims that both Jews and Jewish Christians were expelled as a result of their infighting.{{sfn|Fitzmyer|1993|p=77}} Claudius died around the year AD 54, and his successor, [[Emperor Nero]], allowed the Jews back into Rome, but then, after the [[Great Fire of Rome]] of 64, Christians were persecuted. Fitzmyer argues that with the return of the Jews to Rome in 54 new conflict arose between the Gentile Christians and the Jewish Christians who had formerly been expelled.{{sfn|Fitzmyer|1993|p=77}} He also argues that this may be what Paul is referring to when he talks about the "strong" and the "weak" in Romans 15;<ref>{{Bibleverse|Romans|15}}</ref> this theory was originally put forth by W. Marxsen in ''Introduction to the New Testament: An Approach to its problems'' (1968) but is critiqued and modified by Fitzmyer. Fitzmyer's main contention is that Paul seems to be purposefully vague. Paul could have been more specific if he wanted to address this problem specifically. Keck thinks Gentile Christians may have developed a dislike of or looked down on Jews (see also [[Antisemitism]] and [[Responsibility for the death of Jesus]]), because they [[Supersessionism|theologically rationalized]] that Jews were no longer God's people.<ref>Leander E. Keck, ''The New Interpreter's Bible'', 407</ref>