at there is not "actually any strife between them and the sadder
figure of the Galilean." "All the gods of all the creeds," he says,
"supplement or corroborate each other." Perhaps so; but what becomes
of that "masterful synthesis," in which Christ gathered up the "joyous
naturalism of the Greek," no less than other ancient characteristics? It
is well to have a good memory (at least) when you are setting the world
to rights.

Christianity has been historically a failure. Mr. Le Gallienne more than
admits the fact; he emphasises it, and tries to explain it. In the first
place, he says the priests have been too many for Christ; they got hold
of Christianity, and turned it into the channel of their interests. In
the next place, the world was not ready for "essential" Christianity; an
argument in flat contradiction to the doctrine of "preparation," which
has placed so important a part in Christian apologetics ever since the
time of Eusebius. In the third place, "essential" Christianity is an
idealism, and "a throng of idealists is an impossibility." The horde of
earthly-minded people have simply trodden upon the precious pearls of
Christ's teaching. It is not true that the world has tried the Gospel
of Christ and found it wanting; the world has never tried it at all, and
"in this nineteenth century of the so-called Christian era, it has yet
to begin."

Supposing all this to be true, what does it prove? On the theory
that Christ was God, or sent by God, it proves either that Providence
interfered too soon, or that it is incapable of making any real
impression upon the stubborn inhabitants of this planet; either
alternative being a reflection on the wisdom or the power of the deity.
On the theory that Christ was only a man, it proves that he taught an
impossible gospel. After all these centuries it is still contested and
still to be explained. Would it not, after all, be better to put aside
this source of confusion and quarreling, and to rely upon reason and
the common sentiments of humanity? Mr. Le Gallienne admits that in some
respects "such a book as Whitman's _Leaves of Grass_ is more helpful
than _The New Testament_--for it includes more." Why then all
this chatter about Christ? Can we ever be united on a question of
personality? Is it not absurd, and worse than absurd, to thrust this
object of contention into the arena where the forces of light should be
fighting, like one man, the strong and disciplined forces of dark