' It was only a sham religion, a matter of outward show and magnificent ceremonial. It was almost devoid of power over the heart and will of man, when the first strong sense of relief from misery had grown weals, because it was utterly unable to satisfy the religious needs and cravings of human nature' (liamsay, op. cit., p. 123).
The proclamation of a spiritual Kingdom with a King to whom all the highest titles borne by Caesar really applied cannot but have made a strong appeal to the interest of many of the more serious in pagan cities (cf. Kennedy, loc. cit.). From another point of view this strange parallel- ism may be regarded as one among many aspects of a providential preparation of the pagan world for Christianity. Men were familiar with its greatest conceptions before it appeared ; their con- ceptions required only to be spiritualized.
(c) NT references. — Outside the Apocalypse there
is only one clear reference to Caesarism, and it is slight, viz. the mention in Ac 19^1 of the ' Asiarchs ' who were friends of St. Paul. The provinces were united in communes for Caesar-worship, and the president or high priest of the commune of Asia was termed ' Asiarch.' So in Galatia there was the ' Galatarch,' in Bithynia the ' Bithyniarch,' etc. The Asiarch held office for a limited period, but re- tained the honorary title, hence there might be several Asiarchs in Ephesus (see EGTin loc). Cf. art. Asiarch.
It is scarcely too much to say that in Caesarism we have a key to the Apocalypse. With that key many obscurities disappear, and the value of joart of the book as a sober historical document becomes plain. Knowledge of the history of Caesarism makes it clear why Pergamum is described as ' Satan's seat' (Rev 2^^). At Pergamum, the administrative capital of the province, the first temple to Augustus was built. For 40 years it was the sole centre of Caesarism for the province ; and, after other temples were established, it retained its primacy. ' Satan ' is a symbolic expression for whatever was the great obstacle and hostile influence to Christianity ; hence Pergamum was Satan's seat par excellence (see Ramsay, op. cit., p. 294). We cannot here deal with the whole subject of Caesarism in the Apoca- lypse. We must be content to refer briefly to ch. 13, which Caesarism explains, and which makes a contribution to our knowledge of Caesarism. The 'first Beast' is the Imperial power, the 'second Beast ' is the government of the Province of Asia, with its ' two horns,' proconsul and commune. The chapter proceeds to record how the commune maintained the Imperial religion, the worship of ' the first Beast.' ' It maketh all to worship,' and orders images of Caesar to be made (vv.^- ^*). Verses 13-15 add to our knowledge the fact that pseudo-miracles were practised by the priests of Caesarism. The miracles in question were the familiar accomplishments of the priests of many faiths — fire-producing and ventriloquism ; and, as Ramsay shows [op. cit., p. 99 ft".), there is no reason to doubt the accuracy of the account here given, though it is our sole authority on the point. Verses 16-17 indicate a policy of ' boycott' against Chris- tians. This might quite possibly be not ordered by the proconsul, but recommended by the com- mune. Other points in this interesting chapter deserve notice ; every phrase is significant ; but the reader must be referred to Ramsay's exposition [op. cit. ch. ix.).
Literature. — The general reader will find the following sufH- cient : W. M. Ramsay, The Church in the Roman Empire, London, 1893, The Letters to the Seven Chiirches 0/ Asia, do. 1904; H. A. A. Kennedy, art. 'Apostolic Preaching and Em- peror Worship' in Expositor, 7th ser., vii. 2S9ff. ; T. R. Glover, The Conflict of Religions in the Early Romayi Empire, London, 1909 ; J. Iverach, art. ' CsBsarism ' in ERE in. [1910J 50 ff. For further study may be mentioned : T. Mommsen, The Provinces of the Rom. Empire:^, Eng. tr., London, 1909 ; J. B. Lightfoot, .4 posioZic Fathers'-^, pt. ii.: 'S. Ignatius and S. Poly- carp,' do. 1889; B. F. Westcott, 'The two Empires: the Church and the World,' in Epistles of St. John, do. 1883, p. 237 ff. ; C.J. i:ievima.nn, DerrbmischeStaatund die allgeineine Kirche, Leipzig, 1S90; C. Bigg, The Church's Task under the Roman Empire, Oxford, 1905 ; E. G. Ha.rdy, Studies in Roman History, London, 1905 ; H. B. Workman, Persecution in the Early Church, do. 1906. W. D. NiVEN.
ENLIGHTENMENT {<pu,Ti(rfi6s).—'En\ightenment is the intellectual and moral eliect produced in the spiritual experience of believers by the reception of the Christian revelation. Objectively, it is called 'the light {(puTi(r/j.6s, RVm 'illumination') of the knowledge of the glory of God in the face of Jesus Christ' (2 Co 4«). The gospel is God calling us 'out of darkness into his marvellous light '(IP 2"). In the Fourth Gospel Christ claims to be ' tiie light of the world,' t6 (jtws rod k6(t/xov ( Jn 8^2 9^). Even before His Incarnation, as the
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Divine Logos, He is said to have been the inform- ing princij^le of both life and truth within humanity, * the true light which lighteth (^wrZfei) every man ' (Jn P). Subjectively, specific Christian enlighten- ment arises in the consciousness of those who actually embrace the truth revealed in the person, teaching, and work of the historic Christ. It is no mere intellectual illumination whereby abstract or doctrinal truth is understood. St. Paul regards it as a gift of spiritual insight into the Divine nature and redemptive purposes. It is God's bestowal of ' a spirit of wisdom and revelation in the knowledge of him ' ; it is ' having the eyes of your heart en- lightened {TrecpcoTicr/jLevovs) that ye may know' (Eph I"'-). This spiritual insight manifests itself in action. It has ethical as well as intellectual results. ' The fruit of the light (6 Kapwbs toO (purbs) is in all goodness, and righteousness, and truth ; ' hence the enlightened 'walk as children of light' (Eph 5*'*). St. Paul calls his early converts 'sons of light,' viol (puTos, and concludes, ' Let us, since we are of the day, be sober' (1 Th 5'" ^).