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 observing 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 preparatory course of enlightenment rather than to Baptism.  At the same time we must remember that in Cyril’s day, and long before, φωτίζω, φωτισμός, and φώτισμα were constantly 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 illuminated.…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 see God clearly Pædag. I. vi. § 25.  (Syllb. 41)..”  Gregory Nazianzen speaks in the same way:  “We call it gift, grace, baptism, chrism, illumination, garment of incorruption, washing of regeneration, seal, all that is precious Orat. xl. § 4..”