[Footnote 145: It was thus regarded by Hegesippus in whom the expression "[Greek: he henosis tes ekklesias]" is first found. In his view the [Greek: ekklesia] is founded on the [Greek: orthos logos] transmitted by the Apostles. The innovation does not consist in the emphasis laid upon faith, for the unity of faith was always supposed to be guaranteed by the possession of the one Spirit and the same hope, but in the setting up of a formulated creed, which resulted in a loosening of the connection between faith and conduct. The transition to the new conception of the Church was therefore a gradual one. The way is very plainly prepared for it in 1 Tim. III. 15: [Greek: oikos theou ekklesia, stulos kai hedraioma tes aletheias].] [Footnote 146: The oldest predicate which was given to the Church and which was always associated with it, was that of _holiness_. See the New Testament; Barn. XIV. 6; Hermas, Vis. I. 3, 4; I. 6; the Roman symbol; Dial. 119; Ignat. ad Trail, inscr.; Theophil. ad Autol., II. 14 (here we have even the plural, "holy churches"); Apollon. in Euseb, H. E. V. 18. 5; Tertull., adv. Marc. IV. 13; V. 4; de pudicit. 1; Mart. Polyc inscr.; Alexander Hieros. in Euseb., H. E. VI. 11. 5; Clemens Alex.; Cornelius in Euseb., VI. 43. 6; Cyprian. But the holiness (purity) of the Church was already referred by Hegesippus (Euseb., H. E. IV. 22. 4) to its pure doctrine: [Greek: ekaloun ten ekklesian parthenon; oupo gar ephtharto akoais mataiais]. The unity of the Church according to Hegesippus is specially emphasised in the Muratorian Fragment (line 55): see also Hermas; Justin; Irenaeus; Tertullian, de praescr. 20; Clem. Alex., Strom. VII. 17. 107. Even before Irenaeus and Tertullian the _universality_ of the Church was emphasised for apologetic purposes. In so far as universality is a proof of truth, "universal" is equivalent to "orthodox." This signification is specially clear in expressions like: [Greek: he en Smurne katholike ekklesia] (Mart. Polyc. XVI. 2). From Irenaeus, III. 15, 2, we must conclude that the Valentinians called their ecclesiastical opponents "Catholics." The word itself is not yet found in Irenaeus, but the idea is there (see I. 10. 2; II. 9. 1, etc., Serapion in Euseb., H.E. V. 19: [Greek: pasa he en kosmo adelphotes]). [Greek: Katholikos] is found as a designation of the orthodox, visible Church in Mart. Polyc. inscr.: [Greek: hai kata panta topon tes hagias katholikes ekklesias paroikiai]; 19. 2; 16. 2 (in all these passages, however, it is probably an interpolation, as I have shown in the "Expositor" for Dec. 1885, p. 410 f); in the Muratorian Fragment 61, 66, 69; in the anonymous writer in Euseb., H. E. V. 16. 9. in Tertull. frequently, e.g., de praescr. 26, 30; adv. Marc. III. 22: IV. 4; in Clem. Alex., Strom. VII. 17. 106, 107; in Hippol. Philos. IX. 12; in Mart. Pionii 2, 9, 13, 19; in Cornelius in Cypr., epp. 49. 2; and in Cyprian. The expression "catholica traditio" occurs in Tertull., de monog. 2,