[Footnote 179: Barn. 5. 6, [Greek: hoi prophetai, apo tou kuriou echontes tên charin, eis auton eprophêteusan]. Ignat. ad Magn. 8. 2. cf. also Clem. Paedag. I. 7. 59: [Greek: ho gar autos houtos paidagôgos tote men "phobêthêsê kurion ton theon elegen, hêmin de agapêseis kurion ton theon sou" tarênesen. dia touto kai entelletai hêmin "pausasthe apo tôn ergôn humôn" tôn palaiôn hamartiôn, "mathete kalon poiein, ekklinon apo kakou kai poiêson agathon, êgapêsas dikaiosunên, emisêsas anomian" hautê mou hê nea diathêkê palaìoi kecharagmenê grammati].]
[Footnote 181: See my edition of the Didache. Prolegg. p. 32 ff.; Rothe, "De disciplina arcani origine," 1841.]
[Footnote 182: The earliest example is 1 Cor. XI. 1 f. It is different in 1 Tim. III. 16, where already the question is about [Greek: to tês eusebeias mystêrion]. See Patr. App. Opp. 1. 2. p. 134.]
[Footnote 183: Father, son, and spirit: Paul; Matt XXVIII. 19; 1 Clem. ad. Cor. 58. 2 (see 2. 1. f.; 42. 3; 46. 6); Didache 7; Ignat. Eph. 9. 1; Magn. 13. 1. 2.; Philad. inscr.; Mart. Polyc. 14. 1. 2; Ascens. Isai. 8 18:9. 27:10. 4:11. 32ff;, Justin _passim_; Montan. ap. Didym. de trinit. 411; Excerpta ex Theodot. 80; Pseudo Clem. de virg. 1 13. Yet the omission of the Holy Spirit is frequent, as in Paul, or the Holy Spirit is identified with the Spirit of Christ. The latter takes place even with such writers as are familiar with the baptismal formula. Ignat. ad Magn. 15; [Greek: kektêmenoi adiakriton pneuma, hos estin Iêsous Christos.].]
[Footnote 184: The formulæ run: "God who has spoken through the Prophets," or the "Prophetic Spirit," etc.]
[Footnote 185: That should be assumed as certain in the case of the Egyptian Church, yet Caspari thinks he can shew that already Clement of Alexandria presupposes a symbol.]
[Footnote 186: Also in the communities of Asia Minor (Smyrna); for a combination of Polyc. Ep. c. 2 with c. 7, proves that in Smyrna the [Greek: paradotheis logos] must have been something like the Roman Symbol, see Lightfoot on the passage; it cannot be proved that it was identical with it. See, further, how in the case of Polycarp the moral element is joined on to the dogmatic. This reminds us of the Didache and has its parallel even in the first homily of Aphraates.]