It will be clear, from what has been said, that all the subjects usually included under the term doctrinal theology would find their place under the head of Haggadah. Such are the doctrine of God, His existence and attributes; the doctrine of sin and restoration; the doctrine of revelation; the doctrine of "the last things," etc. And it is quite true that whatever the Pharisees taught upon those subjects is found in the Haggadah and not in the Halachah. But there will not be found a consistent system of doctrine upon these or any other subjects; there will not be found a detailed scheme of heads of belief. There will be found the utterances of individual teachers, sometimes diverging widely from the opinions of other teachers upon the same subject. There will be found, not indeed a complete and unrestricted license to any man to say and teach and believe what he liked, but a liberty to differ where each had what seemed to him good warrant for his belief. _Uniformity of religious belief was never required by the Pharisees_; and the most that was done in that direction was to recognise that there were certain limits beyond which a Jew could not go and still remain within the Jewish communion. Thus, even if he claimed to prove from Scripture that there were other gods than the One, he would cease to be acknowledged as a Jew. Or, if he said that the Torah was not from Heaven, _i.e._ was not a divine revelation, he would in like manner be regarded as no longer a Jew. But (to put it generally), if he loyally accepted the axioms and postulates of Judaism, then he was free to draw his own conclusions from them in regard to what he believed. The Rabbis never drew up a doctrinal creed; and when Maimonides did so, in the twelfth century of our era, he did what was felt by many to be uncongenial to the spirit of Judaism.