ially to the Roman Church).]

[Footnote 148: Tertullian called the Church _mother_ (in Gal. IV. 26 the
heavenly Jerusalem is called "mother"); see de oral. 2: "ne mater quidem
ecclesia pixeterhur," de monog. 7; adv. Marc. V. 4 (the author of the
letter in Euseb., H. E. V. 2. 7, 1. 45, had already done this before
him). In the African Church the symbol was thus worded soon after
Tertullian's time: "credis in remissionem peccatorum et vitam aesternam
per sanctam ecclesiam" (see Hahn, Bibliothek der Symbole, 2nd ed. p. 29
ff.) On the other hand Clement of Alexandria (Strom. VI. 16. 146)
rejected the designation of the Church, as "mother": [Greek: meter de
ouch, hos tines ekdedokasin, he ekklesia, all' he theia gnosis kai he
sophia] (there is a different idea in Paed. I. 5. 21. and 6. 42: [Greek:
meter parthenos; ekklesian emoi philon auten kalein]). In the Acta
Justini c. 4 the faith is named "mother."]

[Footnote 149: Hippol. Philos. IX. 12 p. 460.]

[Footnote 150: The phraseology of Irenaeus is very instructive here. As a
rule he still speaks of Churches (in the plural) when he means the
empirical Church. It is already otherwise with Tertullian, though even
with him the old custom still lingers.]

[Footnote 151: The most important passages bearing on this are II. 31.
3: III. 24. 1 (see the whole section, but especially: "in ecclesia
posuit deus universam operationem spiritus; cuius non sunt participes
omnes qui non concurrunt ad ecclesiam ... ubi enim ecclesia, ibi et
spiritus dei, et ubi spiritus dei, illic ecclesia et omnis gratia");
III.11. 8: [Greek: stulos kai sterigma ekklesias to euangelion kai
pneuma zoes]: IV. 8. 1: "semen Abrahae ecclesia", IV. 8. 3: "omnes iusti
sacerdotalem habent ordinem;" IV. 36. 2: "ubique praeclara est ecclesia;
ubique enim sunt qui suscipiunt spiritum;" IV. 33. 7: [Greek: ekklesia
mega kai endoxon soma tou Christou]; IV. 26. 1 sq.: V. 20. 1.: V. 32.:
V. 34. 3., "Levitae et sacerdotes sunt discipuli omnes domini."]

[Footnote 152: Hence the repudiation of all those who separate
themselves from the Catholic Church (III. 11. 9; 24. 1: IV. 26. 2; 33.
7).]

[Footnote 153: On IV. 33. 7 see Seeberg, l.c., p. 20, who has correctly
punctuated the passage, but has weakened its force. The fact that
Irenaeus was here able to cite the "antiquus ecclesiae status in universo
mundo et character corporis Christi secundum successiones episcoporum,"
etc., as a second and independent item alongside of