[620] Similar practices existed in the Church and in the new religions which were growing up. Justin Martyr speaks of the way in which, under the inspiration of demons, the supper had been imitated in the Mithraic mysteries: ὅπερ καὶ ἐν τοῖς τοῦ Μίθρα μυστηρίοις παρέδωκαν γίνεσθαι μιμησάμενοι οἱ πονηροὶ δαίμονες: _Apol._ 1. 66. Tertullian points to the fact as an instance of the power of the devil (_de præsc. hær._ 40): “qui ipsas quoque res sacramentorum divinorum idolorum mysteriis æmulatur.” He specifies, inter alia, “expositionem delictorum de lavacro repromittit ... celebrat et panis oblationem.” Celsus, too, speaks of the μυστήρια and the τελεταὶ of Mithras and others: Orig. _c. Cels._ 6. 22. [621] The objection which Celsus makes (_c. Cels._ 1. 1; Keim, p. 3) to the secrecy of the Christian associations would hardly have held good in the apostolic age. Origen admits (_c. Cels._ 1. 7) that there are exoteric and esoteric doctrines in Christianity, and justifies it by (1) the philosophies, (2) the mysteries. On the rise of this conception of Christian teaching as something to be hidden from the mass, cf. the Valentinians in Tert. _c. Valent._ 1, where there is a direct parallel drawn between them and the mysteries: also the distinction of men into two classes—πνευματικοὶ and ψυχικοὶ or ὑλικοί—among the Gnostics: Harn. _Dogm._ 222, cf. Hipp. 1, _proœm._, p. 4, who condemns τὰ ἀπόρρητα μυστήρια of the heretics, adding, καὶ τότε δοκιμάσαντες δέσμιον εἶναι τῆς ἁμαρτίας μυοῦσι τὸ τέλειον τῶν κακῶν παραδιδόντες, ὅρκοις δήσαντες μήτε ἐξειπεῖν μήτε τῷ τυχόντι μεταδοῦναι κ.τ.λ. Yet this very secrecy was naturalized in the Church. Cf. Cyril Hier. _Catech._ vi. 30; Aug. in _Psalm_ ciii., _Hom._ xcvi. in _Joan._; Theodoret, _Quæst._ xv. _in Num._, and _Dial._ ii. (_Inconfusus_); Chry. _Hom._ xix. _in Matt._ Sozomen’s (1. 20. 3) reason for not giving the Nicene Creed is significant alike as regards motive and language: εὐσεβῶν δὲ φίλων καὶ τὰ τοιαῦτα ἐπιστημόνων, οἷα δὲ μύσταις καὶ μυσταγωγοῖς μόνοις δέον τάδε λέγειν καὶ ἀκούειν ὑφηγουμένων, ἐπῄνεσα τὴν βουλήν· οὐ γὰρ ἀπεικὸς καὶ τῶν ἀμυήτων τινὰς τῇδε τῇ βίβλῳ ἐντυχεῖν. [622] Acts ii, 38, 41; viii. 12, 13, 36, 38; x. 47, 48; xvi. 15, 33; xviii. 8; xix. 5. [623] c. 7. [624] _Apol._ 1. 61; cf. Otto, vol. i. p. 146, n. 14; Engelhardt, p. 102. [625] Clem. Alex. _Pædag._ 1. 6; Can. Laod. 47, Bruns, p. 78; Greg. Naz. _Orat._ xl. pp. 638, 639. Hence οἱ φωτιζόμενοι = those being prepared for baptism, οἱ φωτισθέντες = the baptized. Cf. Cyr. Hier. _Catech._ 13. 21, p. 193 _et passim_. [626] Lobeck, _Aglaoph._ p. 36, cf. 31 ff. [627] _Apol._ 8: talia initiatus et consignatus = μεμυημένος καὶ ἐσφραγίσμενος. See Otto, vol. i. p. 141; cf. _ad Valent._ 1.