the priestly compiler Agathangelus and the monk Faustus had good reasons to ignore this pre-Gregorian Christianity, as being opposed to the character of the later orthodoxy. [189] The big gap left by Armenian writers between the preaching of the apostles and the advent of St. Gregory in narrating the religious history of their country is in itself a suspicious fact; Armenian vanity was satisfied by the connection of their ancestors with the first disciples, and would not be wounded by a temporary relapse; but the laborious methods of modern research are year by year illuminating the interval, and removing the shroud which is perhaps due to ecclesiastical prejudice or fraud. What was the nature of this early Christianity which made its way in despite of persecution among a barbarous people, professing a crude and perhaps unamiable form of paganism? It is difficult to believe that the religion of the first Christians resembled even remotely the later State religion of the Roman Empire, which under the name of Christianity was spread over the world by the imperial armies and has been bequeathed as a troublesome legacy to the modern world. The origins of this great spiritual movement are veiled in twilight; but from the shadows and uncertain glimmer shines forth a Personality which no doubts and no disappointments can assail. Round this Personality centred many and diverse spiritual conceptions, old as time itself and young as time. They were quickened into new life by the emotional quality of a great example; and they were kept alive and made to focus upon the domain of morality by the daily and intimate intercourse of the members of a brotherhood which should embrace all the creatures of God. It is essential to the fruitfulness of such a community that they should maintain, not internal discipline nor even the agreement of the members upon matters of doctrine among themselves, but the enthusiasm which prompted their first efforts, a high sense of individual responsibility among the members, and the habit of mutual tolerance, mutual help, mutual consolation, and, above all, of mutual love. The simple ceremonies of the early Church were calculated to promote this spirit. The candidate was admonished by the rite of baptism of the serious nature of the resolve which he had taken to break with the world of sense and appearance, and to become initiated into the higher meaning and purpose by which it is supported and inspired. The fast redressed the balance between the soul and the unruly flesh; and the agapes or love-feasts induced a close communion among the brothers, the necessary corollary to communion with God.