ot been wrested from their hand by the military classes. By this
change, which contained in itself the germ of the separation of the
Church from the State, of theory from practice, of counsel from command,
the priests, prophets, or philosophers, who were the intellectual
leaders of men, were reduced to that position of subordination in which
alone they can concentrate their attention upon their proper work. For
the influences of the intellect, like those of the affections, must be
indirect if they are to be pure. "No power, especially if it be
theological, cares to modify the will, unless it finds itself powerless
to control action."[35] But when the theoretic class were subordinated
to the practical class, they became the natural allies of the women,
and, like them, had to substitute counsel for command. At first, indeed,
their subjection was too absolute, for the military aristocracies of
Greece and Rome did not leave to the priesthood sufficient independence,
or at least sufficient authority, to permit even of counsel. But with
the rise of Catholic Monotheism, supported as it was by a new revelation
based upon an incarnation of God, the separation of Church and State
was definitely established, and the intellectual life was put in its
proper relation to the life of action.

The consequence is that the theological priesthood have continually
sought to counteract the natural influences of their theological
doctrines by making additions which were inconsistent with its
"absolute" principle, but which rendered it better fitted for the
purpose of binding men together. This was especially the case under
Monotheism, where, as we have seen, such counteraction was most
necessary. From this source arose a series of supplementary doctrines,
generally tending to connect God with man, and men with each other. St.
Paul, "the real founder of Christianity," took the first step in
reducing Monotheism into a shape in which it could act as an "organic"
doctrine, and his successors followed steadily in the same path. If the
omnipotence of God raised him above all human sympathy, and tended to
destroy human sympathy in his worshippers, the doctrines of the Trinity
and the Incarnation again brought him near to them, and taught them to
reverence a humanity which was thus raised into unity with God. In the
Feast of the Eucharist all men celebrated and enjoyed their unity with
this exalted and deified humanity. The same influence, in its furt