oses, the "carmen
dicere Christo quasi deo," reported by Pliny, the eucharist prayer in
the [Greek: Didache], the hymn 1 Tim. III. 16, the fragments from the
prayers which Justin quotes, and compare with these the declaration of
the anonymous writer in Euseb. H. E. V. 28. 5, that the belief of the
earliest Christians in the Deity of Christ might be proved from the old
Christian hymns and odes. In the epistles of Ignatius the theology
frequently consists of an aimless stringing together of articles
manifestly originating in hymns and the cultus.]

[Footnote 199: The prophet and teacher express what the Spirit of God
suggests to them. Their word is therefore God's word, and their
writings, in so far as they apply to the whole of Christendom, are
inspired, holy writings. Further, not only does Acts XV. 22 f. exhibit
the formula [Greek: edoxen toi pneumati toi hagioi kai hemin] (see
similar passages in the Acts), but the Roman writings also appeal to the
Holy Spirit (1 Clem. 63. 2): likewise Barnabas, Ignatius, etc. Even in
the controversy about the baptism of heretics a Bishop gave his vote
with the formula: "secundum motum animi mei et spiritus sancti" (Cypr.
Opp. ed. Hartel, I. p. 457).]

[Footnote 200: The so-called Chiliasm--the designation is unsuitable and
misleading--is found wherever the Gospel is not yet Hellenised (see, for
example, Barn. 4. 15; Hermas; 2 Clem.; Papias [Euseb. III. 39]; [Greek:
Didache], 10. 16; Apoc. Petri; Justin. Dial. 32, 51, 80, 82, 110, 139;
Cerinthus), and must be regarded as a main element of the Christian
preaching (see my article "Millenium" in the Encycl. Brit.) In it lay
not the least of the power of Christianity in the first century, and the
means whereby it entered the Jewish propaganda in the Empire and
surpassed it. The hopes springing out of Judaism were at first but
little modified, that is, only so far as the substitution of the
Christian communities for the nation of Israel made modification
necessary. In all else even the details of the Jewish hopes of the
future were retained, and the extra-canonical Jewish Apocalypses (Esra,
Enoch, Baruch, Moses, etc.) were diligently read alongside of Daniel.
Their contents were in part joined on to sayings of Jesus and they
served as models for similar productions (here therefore an enduring
connection with the Jewish religion is very plain). In the Christian
hopes of the future as in the Jewish eschatology may be distinguished
essentia