Two passages in Hebrews (6'"° 10^^), which pre- suppose thisenlightenment, call for special attention because thej' have been thought to contain refer- ence to baptism on the one hand, and to the pagan Mysteries on the other. That there is some allusion to baptism in 6^ is quite probable, for the two expressions, 'once enlightened,' and 'made partakers of the Holy Ghost,' correspond respec- tively to the preceding expressions in v.^, ' teaching of baptisms ' and ' laying on of hands.' As in- struction in Christian truth formed part of the preparation of catechumens for baptism, the rite itself attested the enlightenment resulting there- from. It is a well-known fact that the terms ' baptism ' and ' enlightenment ' soon after apostolic times became synonymous. Sjn-iac versions of the NT render the word ' enlightened ' in both 6^ and 10*2 \yj 'baptized.' As early as Justin Martyr (150) 'enlightenment' had become a recognized term for baptism. In his Apology (i. 61), after speaking of b<aptism as a 'new birth' [a.va'yivvT)(ns), Justin says : ' And this wasliing is called enlightenment [KokeLTai 5i TovTo rh Xovrpbv (piortafids) because those who learn these things [i.e. the Christian teaching] have their understanding enlightened.' He also, in the same passage, calls the recently baptized ' the newly enlightened.' Later patristic writers, understanding ' enlightened ' in He 6* to mean ' baptized,' inferred from the expression, ' those who were once {dira^, 'once for all') enlightened . . . it is impossible to renew,' that it was inad- missible to rebaptize, while the Montanists and Novatians went so far as to deny the possibility of absolution for those who sinned after baptism, holding that baptism in the blood of martyrdom alone would avail in the case of flagrant sin.
In reference to the Mysteries, it may be said to be probable that the term 'enlightened,' occurring in these two passages, is one of the many NT words which reproduce the phraseology made current by these pagan cults. In He 6^""* 'en- lightened ' occurs among quite a number of other terms or ideas which were current in connexion with the Mysteries. For instance, 'perfection' (reXet- 6Tr]s), or 'full growth' (RVm), was the technical term for the state of the fully initiated {ol riXeioi) into one or other of these cults. The mention of 'baptisms 'in this connexion reminds us that the Mysteries also had lustrations among their initia- tory rites. The twice-mentioned 'tasting' sug- gests the symbolic tasting and eating in the pagan ceremonies. The expressions ' made partakers of the Holy Ghost ' and tasting ' the powers of the age to come' recall the fact that the ideas of a possible participation in the Divine nature and a future life were central in the symbolism of all the
Mysteries, however crudely or even repulsively set forth. A. S. Carman draws attention {Bibliotheca Sacra, vol. 1. [1893]) to the use made by the NT of terminology drawn from the Mysteries. G. Anrich contends (Das antike Blysteriemveseriy 1893) that no direct dependence of Christianity upon the Mysteries could be established. A more complete knoAvledge of the nature and diffusion of mystery-cults in apostolic times, together with the recognition of additional terms in the NT vocabulary drawn from them, makes it easier to accept the recent opinion of Clemen (Primitive Christianity and its non- Jewish Sources, 1912, p. 345) concerning He Q* that ' the expression (pwTil'eLv, which also occurs in 10^^ and then in Eph ji8 39^ 2 Ti P", is borrowed from the language of the Mysteries : and this is the more probable seeing that in the Mysteries there was also a sacred meal, and in He 6^ "tasting" and "en- lightened" are associated.'
In relation to the dependence which the NT shows in this subject, as in others, upon both the phraseology and religious ideas of earlier and lower cults, it must be borne in mind that a richer and fuller content has been poured by Christianity into those pagan forms of expression, and that here, as in the case of the Jewish Law, Christ came ' not to destroy, but to fulfil.'
LiTBRATtiRK. — On the relation of enlightenment to baptism in He 6-» 1032 see Coniui. of B. F. Westcott, F. W. Farrar, A. B. Davidson, A. S. Peake, E. C. Wickham, and art. 'Baptism (Early Christian)' by Kirsopp Lake in ERE. On the connexion between Christianity and the Mysteries generally see, in addition to works mentioned above, S. Cheatham, The Mysteries, Pagan and Christian, 1S97 ; R. Reitzenstein, Die hellenistischen Mysterienreliijionen, 1910 ; P. Gardner, The Religious Experience of Saint Paul, 1911, ch. iv. on 'The Pauline Mystery'; H. A. A. Kennedy, St. Paul and the Mystery -Religions, 1913 ; artt. by W. M. Ramsay on 'Mysteries' in jBiJr9 and 'Religion of Greece and Asia Minor' in HDB, vol. v. p. 109 ; artt. on ' Mysterv ' by A. Stewart in HDB, by G. A. Jiilicher in EBi, and by B. W. Bacon in DCG. See also A. Loisy's art. 'The Christian Mystery' in
HJ, Oct. 1911. M. Scott Fletcher.
ENMITY i^x^pa). — Human life is disquieted and embittered by enmities, active and passive. (1) Men are enemies of God in their mind (ry Siavolq.) by their wicked works (Col 1^'). This is not to be taken in a passive sense, which would imply that they are hateful to God (invisos Deo, says Meyer, ad loc). Their enmity is active. The carnal mind {(ppSvyj/xa), caring only for the gratihcation of the senses, is hostility to {els) God (Ro 8''). The friendship (<pi\la, which implies 'loving' as well as ' being loved ') of the world, which loves its own (Jn 15^^), is enmity with God (Ja 4^ Vulg. inimica est dei). Some who profess Christianity are sadly called enemies of the Cross (Ph 3^*) ; and a man may so habitually pursue low ends as to become an enemy of all righteousness (Ac 13^"). It is the work of Christ to subdue this active inward enmity to God and goodness, and thus to undo the work of the Enemy who has sown the seeds of evil in the human heart (Mt 13^^). While sinners are recon- ciled to God, it is nowhere said in the NT that God, as if He were hostile, needs to be reconciled to sinners. It is the mind of man, not the mind of God, which must undergo a change, that a re- union may be effected' (J. B. Lightfoot, Col.^, 1879, p. 159).