[Footnote 3: The Greek word [Greek: pandokeion], in all the languages of the Semitic East, designates an hostelry.]
Jesus desired that, in imitation of his example, the messengers of the glad tidings should render their preaching agreeable by kindly and polished manners. He directed that, on entering into a house, they should give the salaam or greeting. Some hesitated; the salaam being then, as now, in the East, a sign of religious communion, which is not risked with persons of a doubtful faith. "Fear nothing," said Jesus; "if no one in the house is worthy of your salute, it will return unto you."[1] Sometimes, in fact, the apostles of the kingdom of God were badly received, and came to complain to Jesus, who generally sought to soothe them. Some of them, persuaded of the omnipotence of their master, were hurt at this forbearance. The sons of Zebedee wanted him to call down fire from heaven upon the inhospitable towns.[2] Jesus received these outbursts with a subtle irony, and stopped them by saying: "The Son of man is not come to destroy men's lives, but to save them."
[Footnote 1: Matt. x. 11, and following; Mark vi. 10, and following;
Luke x. 5, and following. Comp. 2 Epistle of John, 10, 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 substituted for that of Jesus. At all events, it was only after his death that particular churches were established, and even this first constitution was made purely and simply on the model of the synagogue. Many personages who had loved Jesus much, and had founded great hopes upon him, as Joseph of Arimathea, Lazarus, Mary Magdalen, and Nicodemus, did not, it seems, join these churches, but clung to the tender or respectful memory which they had preserved of him.
[Footnote 1: Matt. x. 40, 42, xxv. 35, and following; Mark ix. 40;
Luke x. 16; John xiii. 20.]
[Footnote 2: Matt. vii. 22, x. 1; Mark iii. 15, vi. 13; Luke x. 17.]
[Footnote 3: Matt. xvii. 18, 19.]
[Footnote 4: Mark vi. 13, xvi. 18; Epist. Jas. v. 14.]
[Footnote 5: Mark xvi. 18; Luke x. 19.]