“Even dogmas or rites, which are things almost of the flesh, cannot be organized beyond certain bounds.”[197] What bounds? And within or without what bounds is it possible for a rite not to be organized? And to what extent is a dogma, like that of the Logos, for example, “almost of the flesh”? Anyway, “even after Christianity became primarily a thing of dogmas and rites, it nevertheless began to crack and crumble.”[198] Why “nevertheless”? After what he has said of dogmas and rites he should have said “because of.” And does he say “began” to crack and crumble when it had already suffered the corruptions of St. Paul and Constantine? Yes; and it begins to crack and crumble just as it is setting out as a tidal wave to overwhelm the West and half of the East! And as faith cannot be institutionalized, a sufficient lack of faith might have kept it from cracking and crumbling, also from “drooling out in sodden and swollen distortions.” “Paul,” continues our author, “had used his theological terms rather loosely.”[199] His stupendous greatness, then, was not as a teacher of religion. “Paul [same page] had spoken of Jesus as a savior.” Browne then tells of the controversies which arose over the doctrine of the Trinity and other matters, adding: “Scores of such questions arose.... Jesus had not been conscious of even the most ponderous of such questions. That dear, fervent young preacher, who had lived and died in the sublimity of a simple faith could never possibly have been conscious of them. Had he heard them posed, he would probably have shaken his head in mute bewilderment.... When one puts beside the Gospel accounts of the preaching of Jesus the official records of the wrangling and bickering of those church fathers, one feels that here is to be found the most tragic and sordid epic of frustration that the whole history of mankind can tell.”[200] Browne omits to name the church fathers he has in mind. But why put beside records, which are at least official, the silly legendary gospels which unconscious zealots corrupted into drooling distortions to suit their fancy? And if Jesus could not have been conscious of even the most ponderous of theological questions, what is he supposed to have thought of the multitudes who greeted his entrance into Jerusalem, shouting, “Hosanna! Blessed be he that cometh in the name of the Lord!” That would seem to pose a rather ponderous theological question. Moreover, all histories of the Jews which are not stranger than fiction give the impression that the Scribes and Pharisees of Christ’s day were somewhat given to discussing theological questions, ponderous and other. One living in their midst and not being conscious of at least some of the questions that were to be debated later by the Church fathers must have been unconscious at all points.