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faith with complete confidence, namely, at the beginning of the 3rd century, we hear that a lady of rank in Alexandria, who was at any rate a Christian, lodged and entertained in her house Origen, then a young man, and a famous heretic. (See Euseb., H. E. VI. 2. 13, 14). The lectures on doctrine delivered by this heretic and the conventicles over which he presided were attended by a [Greek: murion plethos ou monon hairetikon, alla kai hemetephon]. That is a very valuable piece of information which shows us a state of things in Alexandria that would have been impossible in Rome at the same period. See, besides, Dionys. Alex, in Euseb., H. E. VII. 7.] [Footnote 305: I must here refrain from proving the last assertion. The possibility of Asia Minor having had a considerable share, or having led the way, in the formation of the canon must be left an open question (cf. what Melito says, and the use made of New Testament writings in the Epistle of Polycarp). We will, however, be constrained to lay the chief emphasis on Rome, for it must not be forgotten that Irenaeus had the closest connection with the Church of that city, as is proved by his great work, and that he lived there before he came to Gaul. Moreover, it is a fact deserving of the greatest attention that the Montanists and their decided opponents in Asia, the so-called Alogi, had no ecclesiastical _canon_ before them, though they may all have possessed the universally acknowledged books of the Romish canon, and none other, in the shape of _books read in the churches_.] [Footnote 306: See the Prolegg. of Westcott and Hort (these indeed give an opposite judgment), and cf. Harris, _Codex Bezae. A study of the so-called Western text of the New Testament_ 1891. An exhaustive study of the oldest martyrologies has already led to important cases of agreement between Rome and the East, and promises still further revelations. See Duchesne, "Les Sources du Martyrologe Hieron." 1885. Egli, "Altchristliche Studien, Martyrien und Martyrologieen aeltester Zeit." 1887; the same writer in the "Zeitschrift fuer wissenschaftliche Theologie", 1891, p. 273 ff.] [Footnote 307: On the relations between Edessa and Rome see the end of the Excursus.] [Footnote 308: See my treatise "Die aeltesten christlichen Datirungen und die Anfange einer bischoflichen Chronographie in Rom." in the report of the proceedings of the Royal Prussian Academy of Science, 1892, pp. 617-658. I think I hav
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