details, has disappeared, but the general sequence is as clear as anything can be which is not definitely narrated.

The general tenor of the narrative in Acts makes it plain that in Jerusalem they settled down as a separate synagogue. Any ten Jews had a right to form a synagogue of their own, and general community of interests, joined to opinions differing from those of others, would be the natural basis of its organisation; but it is sometimes hard for Christians, who have come to think of identity of opinion, especially on points beyond the reach of proof, as the basis of ecclesiastical life, to understand that Palestinian Judaism admitted the widest possible range of thought, and that the Church of Israel rested not on uniformity of thought, but on obedience to the Law. Naturally there was in point of fact considerable agreement in opinion, and naturally also difference of opinion led to quarrels and hostility; but in general the Church of Israel in the first century was as characteristically based on uniformity of conduct as the Christian Church in the fourth and following centuries was based on uniformity of opinion.

On three points this synagogue of the Nazarenes, as the disciples were called, differed from other Jews: (1) They held the opinion that they were inspired, at least at intervals, by the Spirit of God; (2) they followed a special kind of communistic rule which they probably regarded as fulfilling the teaching of Jesus; (3) they held and preached distinctive opinions about Jesus himself.

The opinion that the disciples were inspired by the Holy Spirit was in some ways the keystone of Christian life. It formed a connecting link with the authority of Jesus himself; for, whatever the later generation of Christians may have thought, it is clear from Mark that Jesus in his public preaching never claimed the authority of any special office or function such as that associated with the word "Messiah" or with the title "Son of Man," even though he may have allowed an inner ring of disciples to believe that these were the offices to which he was entitled. Nor during his lifetime did he even permit his followers in their preaching to ascribe any such rank to him. The authority which he actually claimed for his words and deeds was that of the Holy Spirit of God; and those who maintained that he cast out demons by the power of Satan were, he said, guilty of blasphemy against the Holy Spirit. It is probable that the gospel tradition is trustworthy which associates his baptism at the hands of John the Baptist with his first consciousness of this inspiration.