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The Gospels themselves lent their mighty sanction to this persuasion and there was nothing in the temper of the Church for more than a thousand years afterward to greatly modify it. Indeed the temper of the Church rather strengthened it. Origen believed that demons produce famine, unfruitfulness, corruptions of the air and pestilences.
Second class: "Different kinds of fruit." Gal. vi, 1-10. Third class: "The curse of unfruitfulness." Matt, xxi, 18-20. Fourth class: "Danger of setting the heart upon earthly fruits." Luke xii, 15-21. Fifth class: "Necessity of labor in harvesting." Prov. x, 3-5. Sixth class: "Now, the harvest time." John iv, 35-38. Whole school in unison: Psalm cl, entire.
There were, however, other reasons for doing this. He had become aware that the financial policy of the Empire had not been successful; on every side it seemed that new blood and new methods were required. In financial matters he had little experience or authority; he had to depend on his colleagues and he complained of their unfruitfulness. The Emperor refused.
Have not some complained of their unfruitfulness and want of growth, that other good Christians would have thought themselves very happy, if they had but advanced half so far as they saw them to have done? But be it so, as it is alleged, what if the fault be their own?
Two recollections only have been preserved of his early years. One is that, as he told his chaplain, Dr. Rawley, late in life, he had discovered, as far back as his Cambridge days, the "unfruitfulness" of Aristotle's method. It is easy to make too much of this.
Everywhere we find the exorcist and the witch-doctor existing as natural consequents of the belief that disease has a supernatural origin. We see it in both the teaching and practice of the early Christian Church. That great father of the Church, Origen, says: "It is demons which produce famine, unfruitfulness, corruption of the air, and pestilence." St.
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