[Footnote 195: See Didache c. 1-10, with parallel passages.]
[Footnote 196: Cf., for example, the first epistle of Clement to the Corinthians with the Shepherd of Hermas. Both documents originated in Rome.]
[Footnote 197: Compare how dogmatic and ethical elements are inseparably united in the Shepherd, in first and second Clement, as well as in Polycarp and Justin.]
[Footnote 198: Note the hymnal parts of the Revelation of John, the great prayer with which the first epistle of Clement closes, the "carmen dicere Christo quasi deo," reported by Pliny, the eucharist prayer in the [Greek: Didachê], 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 tôi pneumati tôi hagiôi kai hêmin] (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).]