Literature. — For a discussion of \vTpov and its cognates see B. F. Westcott. Hebrews, London, ISSU, pp. 296 f., 22i)lf. ; W. Beyschlag. -V^ Theot.. Halle, 1891-92, i. 149, Eng. tr., Edin- burgh, limits, i. 152 ; J. Denney, Death of Chrint, London, 1902, p. 3S f. ; A. Ritschl, Rechtjertigung ttnd Versdhnung-*, Bonn, 1S96-1902, iii. t>S-S8, Eng. tr., Jii8tincnlian and Recuncitiatiun, Edinburgh, 1900 ; G. B. Stevens, Theulugii of Ihe AT, do., 1S99, p. 120 ff.. Christian Doctrine ot Satmtion, do., 190.5, p. 45 ff. ; H. H. Wendt, Teachinri of Jesus, Eng. tr.,do., 1892, ii. 226 II. ; B. Weiss, IJibiical rheuUi.iy of AT, Eng. tr., do., 1882-83, i. 101 ; H. Cremer, Bibt.-Theul. lex. of AT Greek, do., 1880, p. 408.
Frederic Platt.
RAPTURE, ECSTASY.— The English word 'rap- ture ' is derived from Lat. raptus, the act of seizing and carrying away, hence transport of mind or ecstasy (iKaracns). In classic Greek (KcrTacrti means frenzy ; in the NT it rarely expresses this high degree of emotion, but may include distraction of mind, caused by wonder and astonishment, or exceptional joy and rapture. In Ps 16" (LXX) the latter condition seems to be implied. Amongst the results of the healing of the paralytic by Christ, St. Luke tells us that ' amazement (lKjTa<ns) took hold on all ' (Lk 5™), whilst St. Mark, in describing the efi'ects of the Kesurrection upon the minds of the women, as they fled from the tomb, states that ' trembling and astonislnnent (eVffxacris) had come upon them ' (IG^). In Mt 12=^, Mk 2'- 6=> the verb e^iaTafiai is used, also in reference to the efi'ects upon the multitude of the bestowal of the ' gift of tongues ' (Ac 2'- '-), and further of the preaching of St. Paul in the synagogues immediately after his conversion (9-'). The stronger sense of the word, translated in English as 'trance,' is found in the description of St. Peter's vision of the vessel full of unclean beasts (10'" IP). Whilst engaged in prayer in the Temple at Jerusalem, St. Paul fell into an iKaraais, in which he was warned by the Lord to escape from the city (22""-'). These references to the word do not by any means exhaust the instances of undoubted rapture or ecstasy found in the UT or the NT. When the prophets felt that the hand of the Lord was upon them, there would doubtless have been the exaltation of spirit and the entrance upon the higher transcendent experiences, accom- panied more or less by a cataleptic condition of the body. Whatever the gift of tongues implied in the early Church, it certainly included the power of rapt and ecstatic utterance, sometimes incoherent and requiring interpretation (1 Co 14). St. Paul claimed to possess this gift, but lie placed it on a lower level than the work of instruction that tended to edilication. As an instance of the second stage of trance in which the spirit is believed to make excursions into other states and come into contact with other beings in the spirit world, we may instance St. Paul's rapture on being caught up into Paradise and hearing unutterable words. St. John in his apocalyptic vision of the Lord of Churches was in the Spirit, and he saw the Living One in all His glory, when he ' fell at his feet as one dead ' (Rev 1").
In all mystical experiences and in all great religious revivals such outbursts of rapture are especially noticeable. The bodily powers are held in abeyance, and it seems as thougli the soul were
actively engaged in cognizing spiritual objicls, as St. Teresa experienced when 'she simply fell Christ close by her.' I'", von lliigel deals with this subject fully, and indicates the manner in which these experiences may be tested by the moral and spiritual value of their results. \V. James, who works out the iisychophysical accompaniments of these slates, dwells upon the authoritative value they have for the expcrients theiii.selves, and shows that they tend to break down the exclusive authority of the non-mystical or rational con.scious- ness. They are as real as their results are real, and their value is to be judged by their eflects in a higher order of morals and of life.
Literature. — W. James, The Varieties of Religious Expert' ence, 1902; F. von Hiigel, The Mystical hlemunt of Religion as sttulied in Santt Catherine of Genoa and her Friends, 1908; Evelyn Underhill, 3/ j/B<!i.ism, 1911. J. G. JAMES.
READING {ayi-Yi/ttKrii). — In apostolic literature the mention of reading occurs almost invariably in connexion with the OT Scriptures. A few refer- ences are made to those writings which later formed part of the NT. The subject resolves it- self into the three questions as to what was the u.sage of the early Church in regard to (1) the public reading of ihe OT ; (2) the luivate reading of Scripture ; (3) the place assigned to Christian writings.
1. The public reading of the OT, both Law (Ac 15-', 2 Co S'-"-) and Prophets (Lk 4", Ac 13"^-"), was regularly observed by the Jews in their syna- gogue service. It is only natural to suppose that the custom was followed by both Gentile and Jewish Christians in their worship, especially in their meetings for edihcation. The lack of direct reference to it as a practice, noticed by most writers on the history of the period, is perhaps the best proof that Scripture was so used. For there are certain considerations, in the nature of indirect proof, which, as McGitl'ert says, ' make it practi- cally certain that the Scriptures were diligently read and expounded in their meetings' {A IJistory of Christianity in the Apostolic Age, Edinburgh, 1897, p. 533). The OT w.as treated with great reverence by Christians, being spoken of as ' the holy scriptures' (Ko 1-), 'the sacred writings' (2 Ti 3'^), or absolutely as ' the scripture' (Ac 1'*, Gal 3", 1 P 2«) or ' the scriptures ' (Ac IS'S 1 Co 15-'). Truths are quoted and duties frequently enforced by the formula, 'it is written' (Ac V-, Ko 1", 1 Co 9», He 10", 1 P l'«, and many others). The OT was regarded by Christians as inspired by God ; to it men did well to take heed (2 P 1'-') ; and it was able to make men ' wise unto salvation ' as well as ' furnished completely unto every good work' (2 Ti 3"*'-). The Scriptures were freely quoted, and allusions were made to them in a way that presupposes that even Gentiles had frequently heard them read.