Theological harmonists have for centuries been at work on the contrarious doctrines of all scriptures, and even among the Parsîs some kind of metaphysical alliance has taken place between the Kingdoms of Good and Evil. Devout Christians find it quite consistent that one person of the trinity should say, "I create good and I create evil," and another person of the trinity should say of natural evil, "An enemy hath done this." But no such harmony existed in the Jerusalem of Jesus. Under a teaching that symbolized the deity as the Sun, shining alike on the thankful and thankless, individually, desiring no sacrifices, and concentrating human effort against the forces of evil in nature, in society--the evil principle--Jahveh falls like lightning from heaven. Like "the blameless man" of the "Wisdom of Solomon," Jesus "sets himself against the Wrath," however sanctified as the Wrath of God, and sees all sacrifices as eucharists of the Adversary. He not only repudiates the name "Jahveh," but tells the official agents of Jahvism that their god is his devil. (John viii. 44). Of course one can only refer cautiously to anything in the fourth Gospel, for it is a composite book, but it contains, as I believe, passages or fragments of the early apostolic theology, wherein dualism, until crushed by Paul, was prominent, and the good God represented in hard struggle with Satan for the rescue of mankind. This aspect of the teaching of Jesus cannot be dealt with here as its importance deserves. We live in an age whose clergy deal apologetically with the prominence of the Adversary of Man in the teachings of Jesus. For this fundamental principle of Jesus Jewish monotheism has been substituted. But there are many records to attest that the moral perfection and benevolence of the deity, which is certainly inconsistent with his omnipotence, or his "permission" of the tares in nature, was the only new principle of religion affirmed by Jesus; and, also, that it was so subversive of sacrifices, priesthood, and the very foundations of the temple--all dependent on Jahveh's menaces--that the execution of Jesus appears more rationally explicable by this dualistic propaganda than by any other ascribed to him. It was the birth of a new God that moved Jerusalem: a unique God in Judea--and almost unknown in modern Christendom--namely, a GOOD God. As the Arabian gospel significantly relates, the Eastern Wise Men came to the cradle of Jesus as that of a saviour "prophesied by Zoroaster,"--the one prophet who separated deity from the realm of evil.