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strous dispute, in which a difference of belief, not as to the obligation to perform the ceremony, but as to whether it was a symbolic or a real ingestion of divine substance, produced persecution, slaughter, hatred, and everything that Jesus loathed, on a monstrous scale. But long before that, the superstitions which had fastened on the new faith made trouble. The parthenogenetic birth of Christ, simple enough at first as a popular miracle, was not left so simple by the theologians. They began to ask of what substance Christ was made in the womb of the virgin. When the Trinity was added to the faith the question arose, was the virgin the mother of God or only the mother of Jesus? Arian schisms and Nestorian schisms arose on these questions; and the leaders of the resultant agitations rancorously deposed one another and excommunicated one another according to their luck in enlisting the emperors on their side. In the IV century they began to burn one another for differences of opinion in such matters. In the VIII century Charlemagne made Christianity compulsory by killing those who refused to embrace it; and though this made an end of the voluntary character of conversion, Charlemagne may claim to be the first Christian who put men to death for any point of doctrine that really mattered. From his time onward the history of Christian controversy reeks with blood and fire, torture and warfare. The Crusades, the persecutions in Albi and elsewhere, the Inquisition, the "wars of religion" which followed the Reformation, all presented themselves as Christian phenomena; but who can doubt that they would have been repudiated with horror by Jesus? Our own notion that the massacre of St. Bartholomew's was an outrage on Christianity, whilst the campaigns of Gustavus Adolphus, and even of Frederick the Great, were a defence of it, is as absurd as the opposite notion that Frederick was Antichrist and Torquemada and Ignatius Loyola men after the very heart of Jesus. Neither they nor their exploits had anything to do with him. It is probable that Archbishop Laud and John Wesley died equally persuaded that he in whose name they had made themselves famous on earth would receive them in Heaven with open arms. Poor Fox the Quaker would have had ten times their chance; and yet Fox made rather a miserable business of life. Nevertheless all these perversions of the doctrine of Jesus derived their moral force from his credit, and so had to
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