in the
form, [Greek: katabas-anabas]; these forms were also partly combined.
(4) The designations "Christ", "Son of God" and "Lord"; further, the
birth from the Holy Spirit, or [Greek: kata pneuma], the sufferings (the
practice of exorcism contributed also to the fixing and naturalising of
the formula "crucified under Pontius Pilate"), the death, the
resurrection, the coming again to judgment, formed the stereotyped
content of the _Kerygma_ about Jesus. The mention of the Davidic
Sonship, of the Virgin Mary, of the baptism by John, of the third day,
of the descent into Hades, of the _demonstratio verae carnis post
resurrectionem_, of the ascension into heaven and the sending out of the
disciples, were additional articles which appeared here and there. The
[Greek: sarka labon], and the like, were very early developed out of the
forms (b) and (d). All this was already in existence at the transition
of the first century to the second. (5) The proper contribution of the
Roman community consisted in this, that it inserted the _Kerygma_ about
God and that about Jesus into the baptismal formula, widened the clause
referring to the Holy Spirit, into one embracing Holy Church,
forgiveness of sin, resurrection of the body, excluded theological
theories in other respects, undertook a reduction all round, and
accurately defined everything up to the last world. (6) The western
_regulae fidei_ do not fall back exclusively on the old Roman Symbol, but
also on the earlier freer _Kerygmata_ about God and about Jesus which
were common to the east and west; not otherwise can the _regulae fidei_
of Irenaeus and Tertullian, for example, be explained. But the symbol
became more and more the support of the _regula_. (7) The eastern
confessions (baptismal symbols) do not fall back directly on the Roman
Symbol, but were probably on the model of this symbol, made up from the
provincial _Kerygmata_, rich in contents and growing ever richer,
hardly, however, before the third century. (8) It cannot be proved, and
it is not probable, that the Roman Symbol was in existence before
Hermas, that is, about 135.]

[Footnote 188: See the fragment in Euseb. H. E. III. 39, from the work
of Papias.]

[Footnote 189: [Greek: Didache kurion dia ton ib' apostolon] (Did.
inscr.) is the most accurate expression (similarly 2 Pet. III. 2).
Instead of this might be said simply [Greek: ho kurios] (Hegesipp.).
Hegesippus (Euseb. H. E. IV. 22. 3; See also Steph. Gob.)