Exorcism was practised in public by men who professed to wield authority over the demon world (cf. Ac 19'^ which is the only place where the word ' exorcist' occurs in the NT). These exorcists seem to have relied upon the repetition of certain names to effect their purpose, and along with this the recitation of special incantations, of which Solomon particularly was considered to be the author (see Jos. Ant. VIII. ii. 5 ; Schiirer, HJP II. iii. 151-155, and also To 6-8 for the lengths to which belief in the efficacy of charms and incanta- tions had made its way among the Jews). We must not forget, moreover, that the followers of Jesus framed their methotls of healing the sick upon this contemporary model. The utterance of the name of Jesus found its place in their cures (Ac ?,<^ 16'8, Mk 9^-39 16" etc., where iv t^ ovbficTi. 'Iwov XpiffTov seems to be an essential part of the formula employed). See also Demon, LUNATIC.
J. K. WlLLLS.
EPIPHiNY.— See Calendar, p. 261 f.
EQUALITY. — Equality in capability, responsi- bility, and future destiny is by no means taught by Christ in the Gospels. Christians are not re- duced to one uniform level of worth and dignity, eitlier here or hereafter. In the parables of the Taliiits ami llii' Founds the servants are not in a (•(inditiou (if ei|iiality during their period of proba- tiun or aller^^tlrds (Mt 25»--'", Lk 19"--''). The inequality of Dives and Lazarus here is .in admitted fact, and their inequality l«\i.n,l ihr -rave is a sure consequence (Lk 16=^). < Im-i r.|i...itcdly ad- mits without deprecation the jiir.|ii;ility uliservable among men. 'There .■nc l.isl \\lii(li sliall be first, and there are first whirl, sli.ill !..■ last' (Lk IS*', cf. Mt 19="). There is, imir.d. mi suggestion whatever
grace follows the law of life, an increasing incre- ment following upon each further increment (Lk 19='') 'He that is but httle in the kingdom of hea\en' is greatei than John the Bnpti^t (Mt 11", Lk 7=*). Pie eminence is not at all diiectly dis couraged or deprecated, only it must be the deepest mid tiuest o\ei Hence, apart fiom the odiousness of nip iiisoti \\ all others The sons of Zebedee are I uiMijus t II till position of pre eminence heie 11' 1 iml too InLilless of the call to self saciihce iiij\\(Mklii MtiO') Ml disiiplesareindangei of dcsiiin^ to III lioiioiui I 1\ lillis here, instead of sm uliii_ ( lid s 1 tcjA\ il oi duiuty in the new life bi \(pnd (Ml Ji" ' ) l.ul to be qicritcst in the Kinqdum nf hiaicn it is neccssaiy to be as a little
ERROR
child here (Mt 18*, Lk 9*«). Such lowly and meek Christians are called ' little children,' and the Lord identifies Himself with them (Mk S^). The disciple must not lord it over his fellow-disciples wantonly and arrogantly (Mt 2-t'^ ^■). Not only superiority, but even equality, is forbidden as the goal of eftbrt. Mutual service is to be the aim of the Christian community — the first is to be bond-servant of all (Mk 10"). This precept of service, instead of insist- ence upon equality (Lk 22-'«- ^), was beautifully and touchingly practised by the Master-Servant on the night of His betrayal (Jn 13'). Every man is to descend below the level of equality and leave it to God to call him higher if it be good in His sight (Lk 14"). Especially in respect of penitence for sin is it good to sink all considerations of com- parative merit ( Lk IS"). Except in the ideal sense, equality is neither an established fact nor a correct principle in the Christian Society. We are sons of one P'ather, and so brothers ; but brothers are not equal, for some are older or ^^^se^ or richer or better. We are servants of one Master, and so fellows ; but in this service there are various offices and diverse stations. Unity rather tlian equality is the leading characteristic of the internal economy of the Kingdom of heaven (Jn 10'" IP- 17" etc.).
W. B. Frankland.
ER. — An ancestor of Jesus, Lk 3^.
ERROR. — As one who lived in the undimmed Wsion of holiness and truth, ' who saw life steadily and saw it whole,' Jesus must have felt mth an intensity we cannot fathom how sin had distorted the reason of man as well as perverted his affec- tions. All around Him He saw men walking ' in the vanity of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their heart ' (Eph 4'*). He saw, also, as no one else had ever seen, that the recovery of those who had become ' vain in their reasonings' ' (Ro l'^) was to be acliieved less bv attacking their godless enors than by aiming at the renewal of the moral and spiritual nature. Thut is the ftmda- mental and vital point to emphasize. Underljnng all Christ's dealings with error tliere was tlie recog- nition of the dependence of men's opinions and beliefs upon their character. We seldom realize how raucli we contribute to the judgments we form. We set out with the intention of being wholly governed by the object. We want to know Avhat it really is, and not merely what it appears to be. So w"e approach it, examine it, an<l form our ippiiiiiiii (if il. Hut tlie eye brings with it the liowor nf Nccin;; : \\\r.\i wi> see depends not merely