ligions, but, to me, it seems that it never has been manifested with so much pomp as in connection with Christianity,—and for two reasons: first, because the doctrine of Jesus is the most elevated of all doctrines (the most elevated because the metaphysical and ethical portions are so closely united that one cannot be separated from the other without destroying the vitality of the whole); second, because the doctrine of Jesus is in itself a protest against all forms, a negation not only of Jewish ceremonial, but of all exterior rites of worship. Therefore, the arbitrary separation of the metaphysical and ethical aspects of Christianity entirely disfigures the doctrine, and deprives it of every sort of meaning. The separation began with the preaching of Paul, who knew but imperfectly the ethical doctrine set forth in the Gospel of Matthew, and who preached a metaphysico-cabalistic theory entirely foreign to the doctrine of Jesus; and this theory was perfected under Constantine, when the existing pagan social organization was proclaimed Christian simply by covering it with the mantle of Christianity. After Constantine, that arch-pagan, whom the Church in spite of all his crimes and vices admits to the category of the saints, after Constantine began the domination of the councils, and the centre of gravity of Christianity was permanently displaced till only the metaphysical portion was left in view. And this metaphysical theory with its accompanying ceremonial deviated more and more from its true and primitive meaning, until it has reached its present stage of
