When we pass from the Life of Our Lord itself to the formation of the Church as He founded it and as it was and taught immediately after His Ascension, we find Mr. Wells (as we might expect) pursuing this same highly emotional, unintelligent, Modernist method, but with this difference: that he is now free to attack everything at random. So long as Our Lord is still present in his pages, the confused but powerful emotions he inherits from the older and more intelligent doctrinal Protestant world of his forbears would not give him a free hand. He had to talk of Our Lord’s “inimitable greatness,” of the “giant measure of the Kingdom of God,” and so on; but when he has only to deal with the Apostles and their successors, he is under no such emotional obligation. We may discover in his way of treating the early Church, its doctrines, and its organized form, two clear marks, both exactly consonant with that insufficiently cultured Modernist type of which he is the exponent. _Firstly_, he is devoted to the old principle: “The Bible only.” He does not understand the factor of tradition in History, and, as for documents, he writes as though the sub-apostolic writings did not exist, which, for him, they probably do not. _Secondly_, he follows the fashion which became prominent in the Protestant world over fifty or sixty years ago, and is still powerful, of ascribing pretty well everything in Catholic doctrine to the unscrupulous invention of St. Paul. He repeats the German phrase that “Paul” found the Christian community possessed only of a “way of living,” and left it with “a belief”: the doctrine of the Atonement, the Mass, the whole affair, must spring from the unbridled (and strangely unchallenged!) imagination of a man who never came across Our Lord during His ministry on earth, who knew intimately those who _had_ been constantly with Our Lord during that ministry, who (according to this impossible theory) contradicted all _their_ experience, and yet who appealed to that experience as the authority for everything he said. Posterity will smile at this way of getting out of an historical problem. But it is still so largely followed that Mr. Wells is in no way inferior to those whom he merely copies, so far as the general thesis is concerned. He is in very good company. Where he is inferior is in not appreciating, as the great scholars who are our opponents do, two points: _Firstly_, that one must never in History state as definite fact, or present as a picture, something which one has made up out of one’s head: _Secondly_, that the Catholic side has a body of historical evidence to present. He makes up pictures in support of his thesis as though he were writing fiction instead of History, and he leaves out, presumably because he has not heard of it, the counter evidence with which he ought to deal.