"Very well," answers the Orthodox believer, "If Jesus was all that, he was God." The difference between Unitarianism and Orthodoxy is that, while the latter calls Christ a God, the former holds that he was more than man. The point is not worth fighting for. Moreover, "If Christ was the type of perfection, as you Unitarians seem to believe," argues the Calvinist, "he could not have claimed to be God, as he certainly does, unless he was God. If he was not God, he was an impostor, and not the most perfect type of character the world has ever seen, as you claim." The answer is decisive. If Jesus believed himself to be only a mortal like ourselves, how explain his language of authority, his forgiving of sins, his miracles, his claim to be equal with the Father, and to have existed from all time? The weapons which Unitarianism uses against Orthodoxy, the latter can easily ignore. Nay, Unitarians are often quoted by the Orthodox to prove that even those who deny the divinity of Jesus, are compelled to admit "that there never was another like unto Him." The point I am endeavoring to make is that I could not accept Unitarianism because its claim about the moral perfection of Jesus was as much an unreasoned dogma, as the belief in his divinity. If I could subscribe to one dogma, why not to all? If there is no evidence that Jesus was God, neither is there any that he was morally perfect. I am aware that there are Unitarians who do not accept even the moral perfection of Jesus. But that only helps to confuse us as to what Unitarianism really stands for. If Jesus was not morally perfect, or the wisest and best teacher, why does he monopolize the Unitarian pulpit? In conclusion, as already intimated, Unitarianism with its God-idea differs from Calvinism, not in kind, but in degree only. Its baggage of the supernatural is not quite so heavy, but what there is of it is every whit as supernatural. But my inexperienced bark had hardly weathered the Unitarian storm which, as I confessed, came very near driving me under shelter, before another danger confronted me and my struggling society. The financial problem was, of course, a pressing one with us. Hall rent had to be paid, which was considerable, and the lecturer and his family had to be supported. The independent course I was following was not adding to the revenues of the society. The moneyed people, and the people accustomed to making generous contributions for church purposes, did not approve of my Rational tendencies. It was at this time that Spiritualism crossed my path, and endeavored, if I may use so trite a phrase, "to flirt with me."