I. The myths and epics of Ugarit are composed in poetic formulae and patterns which reveal original oral composition. Parallelistic structure derives, originally at least, from the techniques of orally composed poetry, and the use of traditional formulae including parallelistic pairs has been well established in Ugaritic and Early Hebrew poetry. Usually the formulaic structure gives an extreme symmetry or regularity to Ugaritic verse.

On several occasions we have attempted to demonstrate the significance of a certain type of linguistic analysis, for discussing biblical texts whose date of composition is questionable. The main advantage of this analysis lies in the fact, that, being an autonomous and independent criterion, one may use it without subscribing to any particular theory prevailing in biblical Higher Criticism. Most of the complicated and unresolved problems of Higher Criticism — literary, historical and theological — simply have no bearing upon its procedures.

For more than a hundred years the Excerpts from Theodotus (especially 42–65) and Irenaeus' Treatise have served as primary sources of Valentinian eschatology. Since Dibelius' article appeared in 1908, discussion of Valentinian eschatology has followed his premise that these two sources contain essentially the same teaching, and may be derived from a common source. Dibelius makes this claim on the basis of observable parallels of terminology and structure between the two passages.

Migne, Patrologia Gracca 24, columns 529–605, prints a work of Eusebius which he entitles Eusebii Caesariensis Commentarii in Lucae Evangelium quantum superest in Codicibus Vaticanis, the text of which is that of Angelo Mai, Bibliotheca Nova Patrum iv. 159ff., published in 1847. The work is abstracted from the big Lucan catena of Nicetas of Heraclea, other parts of which were published separately by Mai. No mention of a Commentary on Luke is made by later patristic writers such as Jerome and Photius in their notices of work by Eusebius, and J. Quasten, Patrology iii, does not include it in his description of Eusebius' work. Mai, however, is confident, I believe rightly, that it is a genuine work of Eusebius.

As Matthew concludes his Gospel, he records that the resurrected Christ met with the eleven disciples on the mountain which He had appointed. There the Lord spoke to them, saying, “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.” In our time, these words are synonymous with the missionary movement of the Protestant Church. Yet among the first generations of Protestants there were few voices raised on behalf of missions, and more than seventy years passed before the first Reformed exegete declared that Christ's injunction “remains in full force, and perfectly binding on the Church, so long as there shall be nations ignorant of the Lord.” And nearly two more decades were to pass before a small group of Reformed pietists gave form to the earliest, continuing Protestant missionary endeavor.