[Footnote 337: Peculiar circumstances, which unfortunately we cannot quite explain, are connected with the cases discussed by Cyprian in epp. 67 and 68. The Roman bishop must have had the acknowledged power of dealing with the bishop of Arles, whereas the Gallic prelates had not this right. Sohm, p. 391 ff., assumes that the Roman bishop alone--not Cyprian or the bishops of Gaul--had authority to exclude the bishop of Arles from the general fellowship of the Church, but that, as far as the Gallic Churches were concerned, such an excommunication possessed no legal effect, but only a moral one, because in their case the bishop of Rome had only a spiritual authority and no legal power. Further, two Spanish bishops publicly appealed to the Roman see against their deposition, and Cyprian regarded this appeal as in itself correct. Finally, Cornelius says of himself in a letter (in Euseb., H. E. VI. 43. 10): [Greek: ton loipon episkopon diadochous eis tous topous, en hois esan, cheirotonesantes apestalkamen]. This quotation refers to Italy, and the passage, which must be read connectedly, makes it plain (see, besides, the quotation in reference to Calixtus given above on p. 162), that, before the middle of the 3rd century, the Roman Church already possessed a legal right of excommunication and the recognised power of making ecclesiastical appointments as far as the communities and bishops in Italy were concerned (see Sohm, p. 389 ff.).] [Footnote 338: Euseb., H. E. VII. 30. 19. The Church of Antioch sought to enter upon an independent line of development under Paul of Samosata. Paul's fall was the victory of Rome. We may suppose it to be highly probable, though to the best of my belief there is for the present no sure proof, that it was not till then that the Roman standards and sacraments, catholic and apostolic collection of Scriptures (see, on the contrary, the use of Scripture in the Didaskalia), apostolic rule of faith, and apostolic episcopacy attained supremacy in Antioch; but that they began to be introduced into that city about the time of Serapion's bishopric (that is, during the Easter controversy). The old records of the Church of Edessa have an important bearing on this point; and from these it is evident that her constitution did not begin to assume a Catholic form till the beginning of the 3rd century, and that as the result of connection with Rome. See _the Doctrine of Addai_ by Phillips, p. 50: "Palut himself went to Antioch and received the hand of the priesthood from Serapion, bishop of Antioch. Serapion, bishop of Antioch, himself also received the hand from Zephyrinus, bishop of the city of Rome, from the succession of the hand of the priesthood of Simon Cephas, which he received from our Lord, who was there bishop of Rome 25 years, (sic) in the days of the Caesar, who reigned there 13 years." (See also Tixeront, _Edesse_, pp. 149, 152.) Cf. with this the prominence