170 See on this R. Reitzenstein, _Die hellenistischen Mysterienreligionen_ (“The Hellenistic Mystery Religions”), p. 38. 171 Tit. iii. 5 (R. V. _marg._: laver of regeneration). 172 Wilhelm Heitmüller, _Im Namen Jesu. Eine Sprach- und religionsgeschichtliche Untersuchung zum Neuen Testament, speciell zur altchristlichen Taufe_ (“In the Name of Jesus. A New Testament Study based on Linguistics and Comparative Religion, with special Reference to Early Christian baptism”), 1903, 347 pp. In this thorough and extremely interesting study the author arrives at the result that in the employment of the name of Jesus it is taken for granted that the name in some way or other represents a power. The Christian “belief in the name,” he holds, stands on the same footing as Jewish and heathen beliefs. “The solemn pronouncement of the name of Jesus at baptism is not a merely symbolic form, having to do, for example, with the confession of the Messiahship of Jesus, but is thought of as associated with real mystical, mysterious effects; the effects must, however, be similar, _mutatis mutandis,_ to those which are ascribed to the use of the name in other cases: a being actually taken possession of by the power which is designated by the ‘name’ of Jesus, the expulsion of all hostile powers, consecration and inspiration.” “Baptism in the name of Jesus represents, therefore, the combination of two sacramental factors—water and the name.” Unfortunately, Heitmüller has not emphasised the fact that the Mystery-religions offer no typical analogies to this double sacrament. It is also open to question whether the power of the name and of water suffice, as he thinks, to explain the Pauline view of baptism. 173 Paul Wernle, _Die Anfänge unserer Religion,_ 1901, p. 129. 174 In order to preclude this misuse of it the passage may be quoted here in full:— _πείθοντες οὐ μόνον ίδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ άδικημάτων διὰ θυσιῶν καὶ παιδιᾶς ἡδονῶν εἰσὶ μέν ἔτι ζῶσιν, εἰσὶ δὲ καὶ τετελευτήκασιν, ἃς δὴ τελετὰς καλοῦσιν, αἳ τῶ ἐκεῖ κακῶν ἀπολύουσιν ὴμᾶς, μὴ θύσαντας δὲ δεινὰ περιμένει_. . . . “And they persuade, not only individuals, but whole cities that sacrifices and pleasureable amusements afford absolution and purification from crimes committed, both for the living and also for the dead; these they call Mysteries (initiations), and they free us from the torments of the other world, whereas terrible things await those who neglect to offer sacrifice.” On expiation see Rohde, _Psyche,_ i. (1903), 259 ff. 175 Regarding the evidence which has a more remote bearing on the question, see Hollmann, _Urchristentum in Korinth_ (“Primitive Christianity in Corinth”), 1903, 32 pp., pp. 22-24. 176 R. Reitzenstein, _Die hellenistischen Mysterienreligionen,_ p. 84. The dead man is, according to Spiegelberg, represented as standing between two gods, who sprinkle the sacred fluid upon his head.