d Autol.," II. 14. Justin was acquainted
with and frequently alluded to fixed formulae and perhaps a baptismal
symbol related to the Roman, if not essentially identical with it. (See
Bornemann. Das Taufsymbol Justins in the Ztschr. f. K. G. Vol. III. p. 1
ff.), but we cannot prove that he utilised these formulae in the sense of
Irenaeus and Tertullian. We find him using the expression [Greek:
orthognomones] in Dial. 80. The resurrection of the flesh and the
thousand years' kingdom (at Jerusalem) are there reckoned among the
beliefs held by the [Greek: orthognomones kata panta Christianoi]. But
it is very characteristic of the standpoint taken up by Justin that he
places between the heretics inspired by demons and the orthodox a class
of Christians to whom he gives the general testimony that they are
[Greek: tes katharas kai eusebous gnomes], though they are not fully
orthodox in so far as they reject one important doctrine. Such an
estimate would have been impossible to Irenaeus and Tertullian. They have
advanced to the principle that he who violates the law of faith in one
point is guilty of breaking it all.]

[Footnote 33: Hatch, "Organisation of the Church," p. 96.]

[Footnote 34: We can only conjecture that some teachers in Asia Minor
contemporary with Irenaeus, or even of older date, and especially Melito,
proceeded in like manner, adhering to Polycarp's exclusive attitude.
Dionysius of Corinth (Eusebius, H. E. IV. 23. 2, 4) may perhaps be also
mentioned.]

[Footnote 35: Irenaeus set forth his theory in a great work, adv. haeres.,
especially in the third book. Unfortunately his treatise, "[Greek: logos
eis epideixin tou apostolikou kerygmatos]", probably the oldest treatise
on the rule of faith, has not been preserved (Euseb., H. E. V. 26.)]

[Footnote 36: Irenaeus indeed asserts in several passages that all
Churches--those in Germany, Iberia, among the Celts, in the East, in
Egypt, in Lybia and Italy; see I. 10. 2; III. 3. 1; III. 4. 1
sq.--possess the same apostolic _kerygma_; but "qui nimis probat nihil
probat." The extravagance of the expressions shows that a dogmatic
theory is here at work. Nevertheless this is based on the correct view
that the Gnostic speculations are foreign to Christianity and of later
date.]

[Footnote 37: We must further point out here that Irenaeus not only knew
the tradition of the Churches of Asia Minor and Rome, but that he had
sat at the feet of Polycarp and associated in his y