and decadence, with the eastern examples before it, the Jewish system of church-finance and propaganda to proceed upon, the Greek democratic practice to facilitate its first steps, and the Roman sway to allow of its spread and official organization. Lastly came the usage, imitated from the later political and religious life of the Greeks, of Church Synods, in which disruptive doctrinal tendencies were more or less controlled by the principle of the majority vote, and the weaker groups were assisted and encouraged by the others. In every aspect the evolution was by way of adaptation on tried lines. As we have seen, Judaism in the Hellenistic and Roman period was financed through a system of travelling "apostles" and collectors, who followed up the dispersed Jewish race wherever it flourished, and got together great revenues for the temple service and the priestly and rabbinical class. Jesuism began on those lines, and so set up habits of intercommunication between its groups, which for their own part were locally and independently financed by their members in the Greek and Jewish fashion. Whatever may have been the practice of enthusiasts such as Paul would appear to have been, the principle that "the labourer is worthy of his hire" must have become general; and insofar as special preaching was a requisite and an attraction for the members, the travelling preachers would have to be fee'd or salaried. One of the later epistles makes mention of apostles, prophets, evangelists, pastors, and teachers, as different types; also of elders (presbyters), deacons, and bishops (overseers); and as the groups increased and began to possess buildings, the creation of professional opportunities set up a new economic interest in propaganda.