make up doctrinal Christianity and imprison the mind of the western
world to-day, not one seems to have been known to the nominal founder
of Christianity. Jesus Christ never certainly claimed to be the Messiah;
never spoke clearly of the Trinity; was vague upon the scheme of
salvation and the significance of his martyrdom. We are asked to suppose
that he left his apostles without instructions, that were necessary to
their eternal happiness, that he could give them the Lord's Prayer but
leave them to guess at the all-important Creed,* and that the Church
staggered along blindly, putting its foot in and out of damnation,
until the "experts" of Nicaea, that "garland of priests," marshalled by
Constantine's officials, came to its rescue. . . . From the conversion
of Paul onward, the heresies of the intellect multiplied about Christ's
memory and hid him from the sight of men. We are no longer clear about
the doctrine he taught nor about the things he said and did. . . .

* Even the "Apostles' Creed" is not traceable earlier than
the fourth century. It is manifestly an old, patched
formulary. Rutinius explains that it was not written down
for a long time, but transmitted orally, kept secret, and
used as a sort of password among the elect.

We are all so weary of this theology of the Christians, we are all at
heart so sceptical about their Triune God, that it is needless here to
spend any time or space upon the twenty thousand different formulae in
which the orthodox have attempted to believe in something of the sort.
There are several useful encyclopaedias of sects and heresies, compact,
but still bulky, to which the curious may go. There are ten thousand
different expositions of orthodoxy. No one who really seeks God thinks
of the Trinity, either the Trinity of the Trinitarian or the Trinity of
the Sabellian or the Trinity of the Arian, any more than one thinks of