§ 17.4. Confining ourselves meantime to the oldest and indisputably authentic epistles of the Apostle, we find that the autonomy of the church in respect of organization, government, discipline, and internal administration is made prominent as the very basis of the constitution. He never interferes in those matters, enjoining and prescribing by his own authority, but always, whether personally or in spirit, only as associated with their assemblies (1 Cor. v. 3), deliberating and deciding in common with them. Thus his Apostolic importance shows itself not in his assuming the attitude of a lord (2 Cor. i. 24), but that of a father (1 Cor. iv. 14 f.), who seeks to lead his children on to form for themselves independent and manly judgments (1 Cor. x. 15; xi. 13). Regular and fixed church officers do not seem to have existed in Corinth down to the time when the first Epistle was written, about A.D. 57. A diversity of functions (διαιρέσεις διακονιῶν, 1 Cor. xii. 4) is here, indeed, already found, but not yet definitely attached to distinct and regular offices (1 Cor. vi. 1-6). It is always yet a voluntary undertaking of such ministries on the one hand, and the recognition of peculiar piety and faithfulness, leading to willing submission on the other hand, out of which the idea of office took its rise, and from which it obtained its special character. This is especially true of a peculiar kind of ministry (Rom. xvi. 1, 2) which must soon have been developed as something indispensable to the Christian churches throughout the Hellenic and Roman regions. We mean the part played by the patron, which was so deeply grounded in the social life of classical antiquity. Freedmen, foreigners, proletarii, could not in themselves hold property and had no claim on the protection of the laws, but had to be associated as _Clientes_ with a _Patronus_ or _Patrona_ (προστάτης and προστάτις) who in difficult circumstances would afford them counsel, protection, support, and defence. As in the Greek and Roman associations for worship this relationship had long before taken root, and was one of the things that contributed most materially to their prosperity, so also in the Christian churches the need for recognising and giving effect to it became all the more urgent in proportion as the number of members increasing for whom such support was necessary (1 Cor. i. 26-29). Phœbe is warmly recommended in Rom. xvi. 1, 2, as such a Christian προστάτις, at Cenchrea, the port of Corinth, among whose numerous clients the Apostle himself is mentioned. Many inscriptions in the Roman catacombs testify to the deep impress which this social scheme made upon the organization, especially of the Roman church, down to the end of the first century, and to the help which it gave in rendering that church permanent. All the more are we justified in connecting therewith the προϊστάμενος ἐν σπουδῇ (Rom. xii. 8), and in giving this passage in connection with the preceding and succeeding context the meaning: whoever represents any one as patron let him do it with diligence.--The gradual development of stated or independent =congregational offices=, after privileges and duties were distinguished from one another, was thus brought about partly by the natural course of events, and partly by the endeavour to make the church organization correspond with the Greek and Roman religious associations countenanced by the state by the employment in it of the same or similar forms and names. In the older communities, especially those in capital cities, like Thessalonica, Corinth, Rome, etc., the heads of the families of the first believers attained an authoritative position altogether unique, as at Corinth those of the household of Stephanas, who, according to 1 Cor. xvi. 15, as the ἀπαρχὴ τῆς Ἀχαΐας εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς. Such honour, too, was given to the most serviceable of the chosen patrons and others, who evidently possessed the gifts of κυβερνήσεις and ἀντιλήψεις, and those who first in an informal way had discharged official duties had amends made them even after death by a formal election. On the other hand, the churches that sprang up at a later period were probably provided immediately with such offices under the direction and with the consent of the Apostle or his apostolic assistants (1 Tim. v. 9; Tit. i. 5).