ction. The statement that the Ascension took place 40 days after
the resurrection is first found in the Acts of the Apostles. The
position of the [Greek: anelemphthe en doxei], in the fragment of an old
Hymn, 1 Tim. III. 16, is worthy of note, in so far as it follows the
[Greek: ophthe angelois, ekeruchthe en ethnesin, episteuthe en kosmoi].
Justin speaks very frequently of the Ascension into heaven (see also
Aristides). It is to him a necessary part of the preaching about Christ.
On the descent into hell, see the collection of passages in my edition
of the Apost. Fathers, III. p. 232. It is important to note that it is
found already in the Gospel of Peter ([Greek: ekeruxas tois koimomenois,
nai]), and that even Marcion recognised it (in Iren. I. 27. 31), as well
as the Presbyter of Irenaeus (IV. 27. 2), and Ignatius (ad Magn. 9. 3),
see also Celsus in Orig. II. 43. The witnesses to it are very numerous,
see Huidekoper, "The belief of the first three centuries concerning
Christ's Mission to the under-world." New York, 1876.]

[Footnote 269: See the Pastoral Epistles, and the Epistles of Ignatius
and Polycarp.]

[Footnote 270: The "facts" of the history of Jesus were handed down to
the following period as mysteries predicted in the Old Testament, but
the idea of sacrifice was specially attached to the death of Christ,
certainly without any closer definition. It is very noteworthy that in
the Romish baptismal confession, the Davidic Sonship of Jesus, the
baptism, the descent into the under-world, and the setting up of a
glorious Kingdom on the earth, are not mentioned. These articles do not
appear even in the parallel confessions which began to be formed. The
hesitancy that yet prevailed here with regard to details, is manifest
from the fact, for example, that instead of the formula, "Jesus was born
of ([Greek: ek]) Mary," is found the other, "He was born through
([Greek: dia]) Mary" (see Justin, Apol. I. 22. 31-33, 54, 63; Dial. 23.
43, 45. 48, 57. 54, 63, 66, 75, 85, 87, 100, 105, 120, 127), Iren. (I.
7. 2) and Tertull. (de carne 20) first contested the [Greek: dia]
against the Valentinians.]

[Footnote 271: This was strongly emphasised see my remarks on Barn. 2.
3. The Jewish cultus is often brought very close to the heathen by
Gentile Christian writers: Praed. Petri (Clem. Strom. VI. 5. 41) [Greek:
kainos ton theon dia tou Christou sebometha]. The statement in Joh. IV.
24, [Greek: pneuma ho theos kai tous proskunoun