We know exceedingly little about the mystery- religions which were current in the time of St. Paul.* But it may be noted that Johannine Eucharistic teaching has at first sight much more in common with the later mysteries than that of St. Paul. The very able argument of A. Schweitzer, t by which St. Paul's Eucharistic doc- trine is explained on the basis of Jewish eschato- logy, perhaps hardly carries conviction as a whole, but his criticism of those who allege Greek influence is very telling. He points out that St. Paul's theology exercised very little influence on the Grseco-Roman world, and was not understood by the Greek Fathers. This carries with it the strong probability that St. Paul's theology was not really Greek, but Jewish. Schweitzer's interpretation is that we are to look for an explanation of St. Paul's sacramental doctrine in the condition of the world between the Death of Jesus and His Coming, ex- pected to be immediate. ' The Apostle asserts an
* See art. Mystery, Mysteeies.
t Paid and his Interpreters, Eng. tr., London, 193 2.
overlapping of the still natural, and the already supernatural, condition of the world, which becomes real in the case of Christ and believers in the form of an open or hidden working of the forces of death and resun-ection.'* He maintains that this is not Greek, but Jewish. It should, however, be admitted that the form of some of St. Paul's statements may be due to the atmosphere in which he lived and worked. What is here maintained is that the general teaching of St. Paul on the subject is more easily explained by the hypothesis that it is not drawn from Greek sources, but is an explication of something that was already implicit in the ' break- ing of bread ' of the earliest community, and was a true interpretation of the actual intention of Jesus. LirERATTRE. — To the books mentioned in Ihe tert and foot- notes of the article, the following maj- be added : HDB, art. ' Lord's Supper ' (A. Piummer) ; ERE, art. ' Eucharist (to end of Middle A^es)* (J. H. Srawley) ; EBi, art. 'Eucharist' (J. Armitage Robinson) ; PRE'^, arte. ' Abendniahl' (Cremer and Loofs) ; F. Spitta, Ziir Geschichte und Litteratur des Urchris- tentums, i., Gottingen, 1893 ; C. Gore, Dissertations on Subjects connected tvith the Incarnation, London, 1S95, p. 308, also The Body of Christ, do. 1901 ; A. Schweitzer, Das Abendinahl im Zusammenhang mit dem Leben Jesu U7id der Geschichte des Urchristentnm-s, Tiibingen, 1901 ; W. B. Frankland, The Early Eucharist, Ijondon, 1902 ; J. F. Bethune-Baker, An Introduc- tion to the Early History of Chri-slian Doctrine, do. 1903, p. 393 ; J. C. Lambert, The Sacraments in the ST (Kerr Lecture), Edinburgh, 1903 ; R. M. Adamson, The Christian Doctrine of the Lord's Supper, do. 1905; P. N. Waggett, The Holy Eucharist, London, 1906 ; J. V. Bartlet, in Mansfield College Essays, do. 19()9, p. 43 ; D. Stone, A History of the Doctrine of the Holy Eucharist, do. 1909 ; J. Wordsworth, The Holy Com- munion-), do. 1910; F. Dibelius, Das Abendmahl, Leipzig, 1911 ; P. Gardner, The Religious Experience of St. Paiu, London, 1911 ; W, Heitmiiller, Taufe und Abendinahl im Urchristentum, Tiibingen, 1911. G. H. CLAYTON.
EUNICE {E^vvIkti ; the spelling E^yef/cij of TR is erroneous). — Eunice, the mother of Timothy (2 Ti P) is referred to in Ac 16^ as a Jewess who believed. Her husband, however, was a Greek, and we find that, although she was a Jewess, she had refrained from circumcising her son, probably out of respect for her husband's opinions. The grandmother of Timothy is alluded to as Lois [q.v.], and she was in all likelihood the mother of Eunice. Some have put forward the conjecture that, as both Lois and Eunice are Greek names, the women were Jewish proselytes, but this is improbable ; nor is it likely that the father of Timothy was in any way attached to the Jewish religion. The Apostle refers to the faith of both Lois and Eunice (2 Ti P) and to their careful training of Timothy in the Jewish scrip- tures (3'^). As we find Eunice described as a ' Jew- ess who believed,' on St. Paul's second visit to Lystra (Ac 16^), she was probably converted to Christianity on the Apostle's first visit to the town. One of the cursives (25) adds the word XTjpas in Ac 16^ ; and although this is undoubtedly a marginal gloss that crept into the text, it may refer to an early tradition that Eunice was a widow at the date of the Apostle's visit to Lystra, and would give added emphasis to the injunction of 1 Ti 5* regarding the treatment of widows by their children or grandchildren. W. F. Boyd.
EUNUCH.— See Chamberlain and Ethiopl^ Eunuch.
EUODIA (EuoSta). — The AV reads Euodias. The word in the Greek text occurs in the accusative case, 'EvoUav, and the translators mistakenly re- garded this as the accusative of a masculine form Ei^oSias, and supposed the bearer of the name to be a man. But the word is the name of a woman corresponding to the male form Ei}65ios, which is also found in Greek literature, several early Christian bishops being so called.
Euodia was a woman, prominent in the Church of PhUippi, who had a difi'erence of opinion with