derstanding.112”  The same transition of the meaning from instruction to Baptism is clearly implied by Clement of Alexandria:  “Among the barbarian philosophers also to instruct and to enlighten is called to regenerate113,” and again:  “For this reason the teaching, which made manifest the hidden things, has been called illumination (φωτισμός)114.” That this is the sense in which Cyril uses the word is placed beyond doubt by a passage of the Lecture delivered immediately before the administration of Baptism:  “that your soul being previously illuminated (προφωτιζομένης ) by the word of doctrine, ye may in each particular discover the greatness of the gifts bestowed on you by God115.” We thus see that the Present Participle (φωτιζόμενοι) describes a process of gradual il- lumination during the course of instruction, to be completed in Baptism, a sense which is well expressed in the Latin Gerundive “Illuminandi.”  And as we have seen that the candidates are addressed as οἱ φωτιζόμενοι even before the course of instruction has commenced, the quasi-Future sense “follows necessarily from the context116.” The spiritual “Illumination,” of which Baptism was to be the completion and the seal, thus became by a natural development one of the recognised names of Baptism itself.  On the contrary, the inverse process assumed by the Benedictine Editor is entirely unnatural.  Starting from the later ecclesiastical use of φωτίζω and φωτισμός as connoting Baptism, he supposes that this was the first application of those terms, and that they were transferred to the previous illumination acquired by instruction in Christian truth, only because this was a necessary preparation for Baptism.  He therefore maintains that φωτιζόμενοι throughout the Catechetical Lectures is another term for βαπτιζόμενοι:  and as a decisive proof of this he refers to Cat. xvi. 26:  μέλλει δὲ καὶ ἐπὶ σὲ τὸν βαπτιζόμενον φθάνειν ἡ χάρις, not ob- serving that the grace is to come upon “the person being baptized” at a time still future.  This meaning of the passage is made absolutely certain by the words which immediately follow,—“But in what manner I say not, for I will not anticipate the proper season.”  We may conclude, therefore, that in Cyril’s Lectures the term οἱ φωτιζόμενοι refers to the pre- paratory course of enlightenment rather than to Baptism.  At the same time we must remem- ber that in Cyril’s day, and long before, φωτίζω, φωτισμός, and φώτισμα were constantly xxvi used to denote Baptism itself, as being the time of special illumination by the grace of the Holy Spirit then given.  Thus Clement of Alexandria writes:  “In Baptism we are illumin- ated.…This work is variously called grace, and illumination (φώτισμα), and perfection, and washing:…illumination, by which that holy light of salvation is beheld, that is, by which we 112 ὡςφωτιζομένων τὴν διάνοιαν τῶν ταῦτα μανθανόντων. 113 Strom. V. c. 2, § 15. 114 Strom. V. c. x. § 65.  Cf. V. c. viii. § 49. 115 Cat. xviii. § 32. 116 Cf. Winer, Grammar of N.T. Greek, Sect. xl. 22, note 3. 28 Catechetical Instruction.