ed from Herm.,
Mand. I., and Christological and theological teachings, so that the
later confessions of the East with their dogmatic details are already to
be found here?]

[Footnote 63: That may be also shown with regard to the New Testament
canon. Very important is the declaration of Eusebius (H. E. VI. 14) that
Origen, on his own testimony, paid a brief visit to Rome in the time of
Zephyrinus, "because he wished to become acquainted with the ancient
Church of the Romans." We learn from Jerome (de vir. inl. 61) that
Origen there became acquainted with Hippolytus, who even called
attention to his presence in the church in a sermon. That Origen kept up
a connection with Rome still later and followed the conflicts there with
keen interest may be gathered from his works. (See Doellinger,
"Hippolytus und Calixtus" p. 254 ff.) On the other hand, Clement was
quite unacquainted with that city. Bigg therefore l.c. rightly remarks:
"The West is as unknown to Clement as it was to his favourite Homer."
That there was a formulated [Greek: pistis kai homologia] in Alexandria
about 250 A.D. is shown by the epistle of Dionysius (Euseb., H. E. VII.
8). He says of Novatian, [Greek: anatrepei ten pro loutrou pistin kai
homologian]. Dionysius would hardly have reproduced this Roman reproach
in that way, if the Alexandrian Church had not possessed a similar
[Greek: pistis].]

[Footnote 64: The original of the Apostolic Constitutions has as yet no
knowledge of the Apostolic rule of faith in the Western sense.]

[Footnote 65: The close of the first homily of Aphraates shows how
simple, antique, and original this confession still was in outlying
districts at the beginning of the fourth century. On the other hand,
there were oriental communities where it was already heavily weighted
with theology.]

[Footnote 66: Cf. the epistles of Cyprian, especially ep. 69. 70. When
Cyprian speaks (69. 7) of one and the same law which is held by the
whole Catholic Church, and of one _symbol_ with which she administers
baptism (this is the first time we meet with this expression), his words
mean far more than the assertion of Irenaeus that the confession
expounded by him is the guiding rule in all Churches; for in Cyprian's
time the intercourse of most Catholic communities with each other was so
regulated that the state of things in each was to some extent really
known. Cf. also Novatian, "de trinitate seu de regula fidei," as well as
the circular lett