28: This supposition is based on observation of the fact that
particular statements of the Roman Symbol, in exactly the same form or
nearly so, are found in many early Christian writings. See Patr. App.
Opp. I. 2, ed. 2, pp. 115-42.]

[Footnote 29: The investigations which lead to this result are of a very
complicated nature and cannot therefore be given here. We must content
ourselves with remarking that all Western baptismal formulae (creeds) may
be traced back to the Roman, and that there was no universal Eastern
creed on parallel lines with the latter. There is no mistaking the
importance which, in these circumstances, is to be attributed to the
Roman symbol and Church as regards the development of Catholicism.]

[Footnote 30: This caused the pronounced tendency of the Church to the
formation of dogma, a movement for which Paul had already paved the way.
The development of Christianity, as attested, for example, by the
[Greek: Didache], received an additional factor in the dogmatic
tradition, which soon gained the upper hand. The great reaction is then
found in monasticism. Here again the rules of morality become the
prevailing feature, and therefore the old Christian gnomic literature
attains in this movement a second period of vigour. In it again
dogmatics only form the background for the strict regulation of life. In
the instruction given as a preparation for baptism the Christian moral
commandments were of course always inculcated, and the obligation to
observe these was expressed in the renunciation of Satan and all his
works. In consequence of this, there were also fixed formulae in these
cases.]

[Footnote 31: See the Pastoral Epistles, those of John and of Ignatius;
also the epistle of Jude, 1 Clem. VII., Polycarp, ad Philipp. VII., II.
1, VI. 3, Justin.]

[Footnote 32: In the apologetic writings of Justin the courts of appeal
invariably continue to be the Old Testament, the words of the Lord, and
the communications of prophets; hence he has hardly insisted on any
other in his anti-heretical work. On the other hand we cannot appeal to
the observed fact that Tertullian also, in his apologetic writings, did
not reveal his standpoint as a churchman and opponent of heresy; for,
with one exception, he did not discuss heretics in these tractates at
all. On the contrary Justin discussed their position even in his
apologetic writings; but nowhere, for instance, wrote anything similar
to Theophilus' remarks in "a