St. Paul familiarized his disciples with the idea that Jesus, like Osiris, was a god who died to rise again and give men immortality. And presently the spreading Christian community was greatly torn by complicated theological disputes about the relationship of this God Jesus to God the Father of Mankind. The Arians taught that Jesus was divine, but distant from and inferior to the Father. The Sabellians taught that Jesus was merely an aspect of the Father, and that God was Jesus and Father at the same time just as a man may be a father and an artificer at the same time; and the Trinitarians taught a more subtle doctrine that God was both one and three, Father, Son and Holy Spirit. For a time it seemed that Arianism would prevail over its rivals, and then after disputes, violence and wars, the Trinitarian formula became the accepted formula of all Christendom. It may be found in its completest expression in the Athanasian Creed. We offer no comment on these controversies here. They do not sway history as the personal teaching of Jesus sways history. The personal teaching of Jesus does seem to mark a new phase in the moral and spiritual life of our race. Its insistence upon the universal Fatherhood of God and the implicit brotherhood of all men, its insistence upon the sacredness of every human personality as a living temple of God, was to have the profoundest effect upon all the subsequent social and political life of mankind. With Christianity, with the spreading teachings of Jesus, a new respect appears in the world for man as man. It may be true, as hostile critics of Christianity have urged, that St.. Paul preached obedience to slaves, but it is equally true that the whole spirit of the teachings of Jesus preserved in the gospels was against the subjugation of man by man. And still more distinctly was Christianity opposed to such outrages upon human dignity as the gladiatorial combats in the arena. THE BAPTISM OF CHRIST THE BAPTISM OF CHRIST _(Sixth Century Ivory Panel in the British Museum)_