11.]

[Footnote 2: Luke ix. 52, and following.]

He sought in every way to establish as a principle that his apostles
were as himself.[1] It was believed that he had communicated his
marvellous virtues to them. They cast out demons, prophesied, and
formed a school of renowned exorcists,[2] although certain cases were
beyond their power.[3] They also wrought cures, either by the
imposition of hands, or by the anointing with oil,[4] one of the
fundamental processes of Oriental medicine. Lastly, like the Psylli,
they could handle serpents and could drink deadly potions with
impunity.[5] The further we get from Jesus--the more offensive does
this theurgy become. But there is no doubt that it was generally
received by the primitive Church, and that it held an important place
in the estimation of the world around.[6] Charlatans, as generally
happens, took advantage of this movement of popular credulity. Even
in the lifetime of Jesus, many, without being his disciples, cast out
demons in his name. The true disciples were much displeased at this,
and sought to prevent them. Jesus, who saw that this was really an
homage paid to his renown, was not very severe toward them.[7] It must
be observed, moreover, that the exercise of these gifts had to some
degree become a trade. Carrying the logic of absurdity to the extreme,
certain men cast out demons by Beelzebub,[8] the prince of demons.
They imagined that this sovereign of the infernal regions must have
entire authority over his subordinates, and that in acting through him
they were certain to make the intruding spirit depart.[9] Some even
sought to buy from the disciples of Jesus the secret of the miraculous
powers which had been conferred upon them.[10] The germ of a church
from this time began to appear. This fertile idea of the power of men
in association (_ecclesia_) was doubtless derived from Jesus. Full of
the purely idealistic doctrine that it is the union of love which
brings souls together, he declared that whenever men assembled in his
name, he would be in their midst. He confided to the Church the right
to bind and to unbind (that is to say, to render certain things lawful
or unlawful), to remit sins, to reprimand, to warn with authority, and
to pray with the certainty of being heard favorably.[11] It is
possible that many of these words may have been attributed to the
master, in order to give a warrant to the collective authority which
was afterward sought to be su