sq. and X. 32-34). Whether we are to
ascribe the theory of Irenaeus to Theophilus is uncertain. His idea of
the Church is that of Irenaeus (ad Autol. II. 14): [Greek: dedoken ho
Theos to kosmo kumainomeno kai cheimazomeno hypo ton hamartematon tas
synagogas, legomenas de ekklesias hagias, en ais kathaper limesin
euormois en nesois hai didaskaliai tes aletheias eisin ... Kai hosper au
nesoi eisin heterai petrodeis kai anudroi kai akarpoi kai theriodeis kai
aoiketoi epi blabe ton pleonton ... houtos eisin hai didaskaliai tes
planes, lego de ton haireseon, hai exapolluousin tous prosiontas
autais.]]

[Footnote 58: This has been contested by Caspari (Ztschr. f. Kirchl.
Wissensch. 1886, Part. 7, p. 352 ff.: "Did the Alexandrian Church in
Clement's time possess a baptismal confession or not?"); but his
arguments have not convinced me. Caspari correctly shows that in Clement
the expression "ecclesiastical canon" denotes the summary of the
Catholic faith and of the Catholic rule of conduct; but he goes on to
trace the baptismal confession, and that in a fixed form, in the
expression [Greek: he peri ton megiston homologia], Strom. VII. 15. 90
(see remarks on this passage below), and is supported in this view by
Voigt, l.c. p. 196 ff. I also regard this as a baptismal confession; but
it is questionable if it was definitely formulated, and the passage is
not conclusive on the point. But, supposing it to be definitely
formulated, who can prove that it went further than the formula in
Hermas, Mand. I. with the addition of a mere mention of the Son and Holy
Spirit. That a free _kerygma_ of Christ and some other matter were added
to Hermas, Mand. I. may still be proved by a reference to Orig. Comm. in
Joh. XXXII. 9 (see the passage in vol. I. p. 155.).]

[Footnote 59: [Greek: He kyriake didaskalia], e.g., VI. 15. 124; VI. 18.
165; VII. 10. 57; VII. 15. 90; VII. 18. 165, etc.]

[Footnote 60: We do not find in Clement the slightest traces of a
baptismal confession related to the Roman, unless we reckon the [Greek:
Theos pantokrator] or [Greek: eis Th. p.] as such. But this designation
of God is found everywhere and is not characteristic of the baptismal
confession. In the lost treatise on the Passover Clement expounded the
"[Greek: paradoseis ton archaion presbyteron]" which had been
transmitted to him.]

[Footnote 61: Considering the importance of the matter it is necessary
to quote as copiously as possible from original sources.