177 In I Cor. vi. 11, after saying that thieves, adulterers, slanderers, and robbers cannot inherit the Kingdom of God, the Apostle proceeds, “And such were some of you. But ye were cleansed, ye were consecrated, ye were justified.” The passage is no doubt intended sarcastically, ironically, with reference to the fact that, in spite of their baptism, according to present appearances they have not changed much. In regard to self-delusion on the ground of baptism see also I Cor. x. 178 I Cor. i. 14-16. 179 See Reitzenstein, _Die hellenistischen Mysterienreligionen_ (1910), pp. 99, 100. 180 See above, p. 162, note 3. 181 In contrast with Heitmüller, who was described above as the “hylic,” materialist (see p. 205). R. Reitzenstein, _Die hellenistischen Mysterienreligionen. Ihre Grundgedanken und Wirkungen_ (“The Hellenistic Mystery-religions. Their fundamental Ideas and Influence”), 1910, 217 pp. The work is composed out of a lecture delivered in the Clerical Theological Society of Alsace-Lorraine (pp. 1-60), along with extensive notes and excursuses (pp. 63-214). 182 Especially impressive are the investigations regarding the _pneuma._ Reitzenstein believes himself to be able to show that all the passages in Paul’s writings which refer to this subject “are explicable from Hellenistic usage,” and leaves open the question whether they “are all equally easy to understand on the basis of the Hebraic use of _ruach_ or _nephesh,_ or the LXX. use of _πνεῦμα_.” A detailed discussion is given of the following passages, Rom. vi. 1-14, xii. I ff.; I Cor. ii., xiii., xv. 34 ff.; 2 Cor. iii. 18, v.1 ff., v. 6 ff., x.-xiii., and some interesting light is thrown on the Epistle to Philemon (pp. 81, 82). It may also be mentioned that Eduard Schwartz in his essay “Paulus” _(Charakterköpfe aus der antiken Literatur,_ 1910, 136 pp. pp. 107-136) estimates very highly the indirect influence of the Hellenistic surroundings and language. In the second edition (1911, 142 pp.) he goes a little more fully into the individual problems of the doctrine. 183 Even Holtzmann shares this confusion. “The Pauline doctrine,” he pronounces in his New Testament Theology (ii. p. 56), “is not exactly Philonian, but doubtless, like the closely allied Philonian doctrines and the more widely divergent later views, grew out of the same stock of Jewish reflection on the Creation-narratives. . . .” 184 _Poimandres,_ p. 81 ff.