luence on the development of the Catholic
Church as its internal conflicts. But inasmuch as that situation and
these struggles are ultimately connected in the closest way, the history
of dogma cannot even furnish a complete picture of this development
within definite limits.]

[Footnote 16: See Tertullian, de pudic. 10: "Sed cederem tibi, si
scriptura Pastoris, quae sola moechos amat, divino instrumento meruisset
incidi, si non ab omni concilio ecclesiarum etiam vestrarum inter
aprocrypha et falsa iudicaretur;" de ieiun. 13: "Aguntur praesterea per
Graecias illa certis in locis concilia ex universis ecclesiis, per quae et
altiora quaeque in commune tractantur, et ipsa repraesentatio totius
nominis Christiani magna veneratione celebratur." We must also take into
account here the intercourse by letter, in which connection I may
specially remind the reader of the correspondence between Dionysius,
Bishop of Corinth, Euseb., H. E. IV. 23, and journeys such as those of
Polycarp and Abercius to Rome. Cf. generally Zahn, Weltverkehr und
Kirche waehreud der drei ersten Jahrhunderte, 1877.]

[Footnote 17: See my studies respecting the tradition of the Greek
Apologists of the second century in the early Church in the Texte und
Unters. z. Gesch. der alt christl. Litteratur, Vol. I. Part I. 2.]

[Footnote 18: See Euseb., H. E. II. 2; VI. 43.]

[Footnote 19: See the accounts of Christianity in Edessa and the far
East generally. The Acta Archelai and the Homilies of Aphraates should
also be specially examined. Cf. further Euseb., H. E. VI. 12, and
finally the remains of the Latin-Christian literature of the third
century--apart from Tertullian, Cyprian and Novatian--as found partly
under the name of Cyprian, partly under other titles. Commodian,
Arnobius, and Lactantius are also instructive here. This literature has
been but little utilised with respect to the history of dogma and of the
Church.]

I. FIXING AND GRADUAL SECULARISING OF CHRISTIANITY AS A CHURCH

CHAPTER II

THE SETTING UP OF THE APOSTOLIC STANDARDS FOR ECCLESIASTICAL
CHRISTIANITY. THE CATHOLIC CHURCH.[20]

We may take as preface to this chapter three celebrated passages from
Tertullian's "de praescriptione haereticorum." In chap. 21 we find: "It is
plain that all teaching that agrees with those apostolic Churches which
are the wombs and origins of the faith must be set down as truth, it
being certain that such doctrine contains that which the Church rec