or Christ (HJ Stippl.), 1909, p. 30, says : ' It is most assuredly post-Paiiline.' Clemen, p. 214, says : It * cannot be historical, at all events in its present form. . . . Jesus cannot, I think, have instituted a form of baptism in the name of the Father, Son, and Holy Spirit.' Harnack, HUtory of Doijma, i. [1S94] 79, says : ' Matt, xxviii. 19 is not a saying of the Lord.' Robin- son, EBi i. 474, practically accepts the view that ' Matthew does not here report the ipsissima iierba of Jesus, but transfers to him the familiar language of the Ciiurch of the evangelist's own time and locality ' ; cf. A. Sabatier, The Religion of Authority and the Religion of the Spirit, 1004, p. 51 S.
* W. .Sanday in HDB ii. aiSb.
t HJ i. [1902-03] 102. See also M. Arnold, Literature and Dogina^, 1S76, p. 202.
J J. Moflfatt, The Biitorical NT, 1901, p. 647, The Theolojiy of the Gospels, 1912, p. 32 ; K. Lake, ERE ii. SSO^, says the cumulative evidence of the textual, literary, and historical criticism 'is thus distinctly against the view that Mt 2819 represents the ipsissima nerfia of Christ' ; see also M. Arnold, Literature and Dogma^, p. 292, and ExpT xv. [1903-04] 294.
§ A. B. Bruce, The Training of the Twelve^, 1877, p. 619.
II The Kinqdom of God*, 1891, p. 257 f.
1 lb. p. 2(i0.
•• Apologetics, 1892, p. 463.
ft In Mt 2S15 ' down to the present day ' implies a considerable lapse of time.
:i Though B. F. Westcott(/Sa:p, 3rd ser., v. [1887] 257) says: •Certainly I would gladly have given the ten years of my life spent on the Revision to bring only these two phrases of the New Testament [" into the name" in Mt 2819 and " in Christ" in Ro 62-f] to the heart of Knglishmen.'
such a world and such societies that most of the converts came and lirought witli them the tlioughts and instincts of countless generations, who had never conceived of a religion without rites and mysteries," when we remember the m.agical use of the Name in the Jewish and Gentile worlds, the words of Kobinson state the true position : ' The Name of God among the Jews was . . . an instru- ment of awful ]iower. That such divine power could be brought into play by the use of the Name of the Lord Jesus was clearly the belief of the early Christians. . . . Those who were author- ized to use "the Name" were regarded as having at their disposal the sui)ernatural power of the Being whom they .so named.' t 'I'lie exact efllect of baptism ' into the name' is not easily determined. If the words in Mt 28'" are not a genuine logion of Jesus, the meaning which He might have attached to them need not be discussed, and hence we are concerned with the view not of Jesus but of His followers. ' No trace remains of the bajjtism of the initiated "into the name" of any of the mystery-deities,' J and so they atlbrd us no help. It has been suggested that the baptism into the Name merely ' indicates to whom the baptized person will thenceforward adhere,' and therefore that 'the theory of a magical virtue in baptism cannot be proved ' : § such baptism ' constitutes the bdonglnq to God or to the Son of God.'H Such a view does not do justice to the facts ; much nearer the truth is the conceiition that such baptism ' reveals the name as a religious potency into which as into a sjiiritual atmosphere the adult catechumen or the initiated infant is brought.' IT This was clearly St. Paul's view. He indicates that bajitism in the name of Jesus constituted a mystical union between the baptized and Jesus through which the baptized received (a) a share in His death and sjiecially in His resurrection,** (4) the gift of the Spirit,1t and (c) a cleansing from sin which in- volved their consecration and justification ; Xt and ' baptism can produce these effects because it works " in the name," and so links up baptism with the view, prevalent at the time in almost every circle, that the pronunciation of the name of any one could, if properly used, enable the user to enjoy the benefit of the attributes attached to the original owner of the name. . . . This it accomplishes by the power of the name of the Lord Jesus Christ, and by the sacramental effect of the water, according to the well-known idea that results could be reached in the unseen spiritual world by the performance of analogous acts in the visible material world.' §§ It is this eflicacy of the water given it by the Name that enables us to under- stand the meaning of the words of Barnabas : ' We descend into the water full of sins and defilement, but come up bearing fruit in our hearts, having the fear (of God) and trust in Jesus in our spirits.' |lll For a similar reason Justin Martyr connects the life with the namcUIT
10. Prayer in the Name. — As we have seen, primi- tive man gr.adually came to realize that in him, in other beings and things, lay the extraordinary, the supernormal — what Hartland calls ' theoplasm,' god-stuH'; and that this, whether in himself or others, was a power able to be e.xercised by him and them — mana. When, for example, such a man met an enemy, and willed to kill him, it, was his mana that enabled him to do so. His will,