6. Adoption and baptism. — We may in conclu- sion consider at what period of our lives we are adopted by God as His sons. In one sense it was an act of God in eternity ; we were foreordained unto adoption (Eph 1^). But in another sense St. Paul speaks of it as a definite act at some definite moment of our lives : ' Ye received (iXd^ere : aorist, not perfect) the spirit of adoption ' (Ro 8^^). This points to the adoption being given on the admis- sion of the person to the Christian body, in his baptism. And so Sanday - Headlam paraphrase v.'* thus : 'When you were first baptized, and the communication of the Holy Spirit sealed your ad- mission into the Christian fold,' etc. We may compare Ac 10- RV : 'Did ye receive (Ad/3ere) the Holy Ghost when ye believed (mcxTevffavTes)^.' — a passage in which the tenses 'describe neither a gradual process nor a reception at some interval after believing, but a definite gift at a definite moment' (Rackhani, Com., in loc. ; cf. Swete, Holy Spirit in NT, 1909, pp. 204, 342). The aorists can mean nothing else. In the case of the ' potential ' adoption of the Jews (to borrow Lightfoot's phrase), it is the expression of the covenant be- tween God and His people, and therefore must be ascribed to the moment of entering into the cove- nant at circumcision, the analogue of baptism. Yet in neither case is the adoption fully realized till the future (above, § 3 (c)). In view of what has been said, we can understand how ' adoption ' came in later times to be an equivalent term for 'baptism.' Thus Payne Smith (Thesaur. Syr., Oxford, 1879-1901, ii. 2564) quotes a Syriac phrase to the efl'ect that ' the baj>tism of John was of water unto repentance, but the baptism of our Lord [i.e. that ordained by Him] is of water and fire unto adoption.' And in the later Christian writers vlodeaLa became a synonym for ' baptism ' (Suicer, Thes.^, 1846, s.t;.).
LiTERATORE. — Athanasius, Orationes contra Arianos, passim (the general subject of this magnificent work is the Sonship of Christ) ; J. Pearson, On the Creed (ed. Burton, Oxford, 18lj4), art. i. p. 49, art. ii. note 57, p. 250 ; W. M. Ramsay, Hist. Com. on the Galatians, London, 1899, § xxxi. ; G. H. Box, in ERE, art. 'Adoption (Semitic)'; W. J. Woodhouse, ib., artt. ' Adoption (Greek) ' and 'Adoption (Roman)*; J. S. Candlish, in HDB, art. 'Adoption'; H. G. Wood, in SDB, art. 'Adop- tion.' See also J. B. Lightfoot, Com. on Galatians (1st ed., 1865, many subsequent edd.) ; Sanday-Headlam, Com,, on Romans (1st ed., 1895); J. Armitage Robinson, Com. on Ephesians (1st ed., 1903). A. J. MACLEAN.
ADORNING. — Simplicity of personal attire has been no infrequent accompaniment of moral and religious earnestness, even when not matter of pre- scription. Two passages of the NT (1 Ti 2^-'^'', 1 P 3^- *) warn Christian women against excessive display in dress, fashion of the hair (see the art. Hair), and useof ornaments, and contrast it with the superior adornment of the Christian virtues. At the end of the 2nd cent, both Clement Alex. (PcbcI. ii. 10 f. [Eng. tr. 11 f.]) and Tertuilian (de CuHu Feminarum) found it necessary to protest in much detail against the luxurious attire, etc., prevalent even amongst Christians of their day. The better adornment is frequently named in the intervening literature. The righteous, like their Lord, are adorned with good works (1 Clem, xxxiii. 7), and with a virtuous and honourable life (ii. 8). Ignatius contrasts the adornment of obedience to Christ with that of a festal procession to some heathen shrine (Eph. ix.).
The reference to the subject in 1 P 3*- * has some
psychological interest. The adornment which is praised is that of 'the hidden man of the heart,' the meek and quiet spirit which is precious in God's sight, and incorruptible. This use of ' man ' in the sense of personality suggests the well-known Pauline contrast between the inner and the outer man (2 Co 4i« ; cf. Ro T\ Eph 3>6), and may be a further example of that dependence of 1 Peter on Pauline writings which is now generally recognized ( Moffatt, LNT'^, p. 330). It has often been maintained (e.g. by Holtzmann, Lehrbuch der NT Theol. ii. 14, 15) that this contrast is a product of Hellenistic dualism. But it can be adequately explained from that Heb- rew psychology which is the real basis of the Pauline and Petrine ideas of personality. The heart (or, in Pauline terminology, the ' mind ' [Ro 7-^]) is the inner personality, as the apparelled members are the outer personality. Both are necessary, accord- ing to Hebrew thought, to make the unity of the whole man. See further on this point the article Man. H. Wheeler Robinson.
ADRAMYTTIDM (' Mpaiiimov ; in the NT only the adjective ' A5pa/j,vTT7]v6s [Ac 27^] is found ; WH 'A5panvvT7iv6i). — This flourishing seaport of Mysia was situated at the head of the Adramyttian Gulf, opposite the island of Lesbos, in the shelter of the southern side of Mt. Ida, after which the Gulf was also called the ' Idsean.'
Its name and origin were probably Phcenician, but Strabo describes it as ' a city founded by a colony of Athenians, with a harbour and roadstead ' (xiii. 1. 51). Rising to importance under the Attalids, it became the metropolis of the N.W. district of the Roman province of Asia, and the head of a conventus juridiciis. Through it passed the coast-road which connected Ephesus with Troy and the Hellespont, while an inland highway linked it with Pergamos.