"fides catholica" in Cyprian ep. 25, "[Greek: kanon katholikos]" in the Mart. Polyc. rec. Mosq. fin. and Cypr. ep. 70. 1, "catholica fides et religio" in the Mart. Pionii 18. In the earlier Christian literature the word [Greek: katholikos] occurs in various connections in the following passages: in fragments of the Peratae (Philos. V. 16), and in Herakleon, e.g. in Clement, Strom. IV. 9. 71; in Justin, Dial., 81, 102; Athenag., 27; Theophil. I. 13; Pseudojustin, de monarch. 1, ([Greek: kathol. doxa]); Iren., III. 11, 8; Apollon. in Euseb., H. E. IV. 18 5, Tertull., de fuga 3; adv. Marc. II. 17; IV. 9; Clement, Strom, IV. 15. 97; VI. 6. 47; 7. 57; 8. 67. The addition "catholicam" found its way into the symbols of the West only at a comparatively late period. The earlier expressions for the whole of Christendom are [Greek: pasai hai ekklesiai, ekklesiai kata pasan polin, ekklesiai en kosmo, hai huph' ouranou], etc.] [Footnote 147: Very significant is Tertullian's expression in adv. Val. 4: "Valentinus de ecclesia authenticae regulae abrupit," (but probably this still refers specially 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.]