Wells had little time for religions in the 'West'. Asia, southern America, Africa, no doubt had religions, but they were not widely known or understood or explained.
God the Invisible King is noted below; I decided not to make the effort to trudge my way through it. However, it's worthwhile to quote from Wells' preface, on the Council of Nicæa:
... the dogma of the Trinity. The writer [Wells] is of the opinion that the Council of Nicæa, which forcibly crystallised the controversies of two centuries and formulated the creed on which all the existing Christian churches are based, was one of the most disastrous and one of the least venerable of all religious gatherings, and he holds that the Alexandrine speculations which were then conclusively imposed on Christianity merit only disrespectful attention at the present time.
Wells writes quite a bit in this vein, and states he's trying for a view of God-as-nature or the Creator.
Wells was more Jew-aware than many at the time, but had little idea of Jewish machinations—'Jewish' used in the modern sense. Had he known more, he might have paid thoughtful attention to the financial concerns of Christians (Wells mentions stipends), their use of force in 'conversions' and the co-existence with Jews and keeping up the Jewish monopoly, and the way Talmudic teachings were incorporated into their creed. That of course assumes, or likes to hope, that some evidence survives.
Without such evidence, nothing very useful can be said about Nicæa.
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Wells' Experiment in Autobiography. Wells in 'God the Invisible King' in 1916:-
I went to considerable lengths with this attempt to deify human courage. I shocked many old friends and provoked William Archer's effective pamphlet God and Mr. Wells. In the long run I came to admit that by all preceding definitions of God, this God of Mr. Britling was no God at all. But before I returned to that completeness of sincerity, there had to be some ingenious theological contortions. I was perhaps too aware of the numbers of fine-minded people who were still clinging not so much to religion as to the comfort of religious habits and phrases. Some lingering quality of childish dependence in them answered to this lapse towards a "sustaining faith" in myself. What we have here is really a falling back of the mind towards immaturity under the stress of dismay and anxiety. It is a very good thing at times to hear such words as "Let not your Heart be troubled; neither let it be afraid" spoken as if with authority. It is a good thing to imagine the still companionship of an understanding Presence on a sleepless night. Then one can get to sleep again with something of the reassurance of a child in its cot. Everywhere in those first years of disaster men were looking for some lodestar for their loyalty. I thought it was pitiful that they should pin their minds to "King and Country" and suchlike claptrap, when they might live and die for greater ends, and I did my utmost to personify and animate a greater, remoter objective in God the Invisible King. So by a sort of coup d'état I turned my New Republic for a time into a divine monarchy.
I cannot disentangle now, perhaps at no time could I have disentangled, what was simple and direct in this theocratic phase in my life, from what was—politic. I do not know how far I was being perfectly straightforward in this phase, how far I was—as the vulgar have it—"codding myself," and how far I was trying to make my New Republicanism acceptable in a different guise to that multitude which could not, it seemed, dispense with kingship. But what these God-needing people require is the sense of a Father on whom they can have the most perfect reliance. They are straining back to the instinctive faith of "little children," that ultimately everything is all right. They are frightened people who want to be told that they need not brace up to the grimness before them. With all the will in the world I could not bring myself to present my God as that sort of God. I could invent a heartening God but not a palliating God. At his best my deity was far less like the Heavenly Father of a devout Catholic or a devout Moslem or Jew than he was like a personification of, let us say, the Five Year Plan. A Communist might have accepted him as a metaphor. No mystic could have used him because of the complete lack of miraculous aid or distinctive and flattering personal response. As he is presented in God the Invisible King he is no better than an inspiring but extremely preoccupied comrade, a thoroughly hard leader.
At no time did my deistic phrasing make any concessions to doctrinal Christianity. If my gestures were pious, my hands were clean. I never sold myself to organized orthodoxy. At its most artificial my religiosity was a flaming heresy and not a time-serving compromise. I never came nearer to Christianity than Manicheism—as Sir John Squire pointed out long ago.
I followed up God the Invisible King, with The Soul of a Bishop [also 1917]—in which I distinguish very clearly between the God of the Anglican Church and this new personification of human progressiveness—and both Joan and Peter (1918) and The Undying Fire (1919) are strongly flavoured with deified humanism. Another God indeed, God the Creator, appears for a brief interview with Peter in the hospital—and a very strange untidy God he is. He is evidently the male equivalent, humorous and self exculpatory, of what I have called elsewhere "that old harridan, Dame Nature." And in the last meditation of Joan and Peter's Uncle Oswald, "God," he feels, is "a name battered out of all value and meaning."
The Undying Fire is artistically conceived and rather brilliantly coloured; I have already expressed my satisfaction with it as the best of my Dialogue-Novels; and it crowns and ends my theology. It is the sunset of my divinity. Here is what Mr. Huss got from his God when at last he met him face to face.
"It was as if the dreamer pushed his way through the outskirts of a great forest and approached the open, but it was not through trees that he thrust his way but through bars and nets and interlacing curves of blinding, many-coloured light towards the clear promise beyond. He had grown now to an incredible vastness so that it was no longer earth upon which he set his feet but that crystalline pavement whose translucent depths contain the stars. Yet though he approached the open he never reached the open; the iridescent net that had seemed to grow thin, grew dense again; he was still struggling, and the black doubts that had lifted for a moment swept down upon his soul. And he realized he was in a dream, a dream that was drawing swiftly now to its close.
"'Oh God!' he cried, 'answer me! For Satan has mocked me sorely. Answer me before I lose sight of you again. Am I right to fight? Am I right to come out of my little earth, here above the stars?'
"'Right if you dare.'
"'Shall I conquer and prevail? Give me your promise!'
"'Everlastingly you may conquer and find fresh worlds to conquer.'
"'May—but shall I?'
"It was as if the torrent of molten thoughts stopped suddenly. It was as if everything stopped.
"'Answer me,' he cried.
"Slowly the shining thoughts moved on again.
"'So long as your courage endures you will conquer....'
"'If you have courage, although the night be dark, although the present battle be bloody and cruel and end in a strange and evil fashion, nevertheless victory shall be yours—in a way you will understand—when victory comes. Only have courage. On the courage in your heart all things depend. By courage it is that the stars continue in their courses, day by day. It is the courage of life alone that keeps sky and earth apart.... If that courage fail, if that sacred fire go out, then all things fail and all things go out, all things—good and evil, space and time.'
"'Leaving nothing?'
"'Nothing.'
"'Nothing,' he echoed, and the word spread like a dark and darkening mask across the face of all things."
But before that, Mr. Huss following in the footsteps of Job had said:
"'I will not pretend to explain what I cannot explain. It may be that God is as yet only foreshadowed in life. You may reason, Doctor Barrack, that this fire in the heart that I call God, is as much the outcome of your Process as all the other things in life. I cannot argue against that. What I am telling you now is not what I believe so much as what I feel. To me it seems that the creative desire that burns in me is a thing different in its nature from the blind Process of matter, is a force running contrariwise to the power of confusion.... But this I do know, that once it is lit in a man, then his mind is alight—thenceforth. It rules his[578] conscience with compelling power. It summons him to live the residue of his days working and fighting for the unity and release and triumph of mankind. He may be mean still, and cowardly and vile still, but he will know himself for what he is.... Some ancient phrases live marvellously. Within my heart I know that my Redeemer liveth....'"
Is not that very like prevarication? But I prevaricate in the footsteps of a famous exemplar. Have you ever thought over St. Paul's ambiguities in his Epistle to the Corinthians (I., xv. 35)? Could the resurrection of the body be more ingeniously evaded and "spiritualized" and adapted to all tastes?
After The Undying Fire, God as a character disappears from my work, except for a brief undignified appearance, a regrettable appearance, dressed in moonshine and armed with Cupid's bow and arrows in The Secret Places of the Heart (1922).
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Chapters and Sections, reconstructing something like Wells's original notes
Preface
Chapter 1. The Cosmogony Of Modern Religion [Genesis presumably. Word 'cosmogony' coined only 18th century; ideas of where the world came from]
1. Modern Religion Has No Founder
2. Modern Religion Has A Finite God
3. The Infinite Being Is Not God
4. The Life Force Is Not God
5. God Is Within
6. The Coming Of God
Chapter 2. Heresies; Or The Things That God Is Not
1. Heresies Are Misconceptions Of God
2. Heresies Of Speculation
3. God Is Not Magic
4. God Is Not Providence
5. The Heresy Of Quietism
6. God Does Not Punish
7. God And The Nursery-Maid
8. The Children's God
9. God Is Not Sexual
Chapter 3. The Likeness Of God
1. God Is Courage
2. God Is A Person
3. God Is Youth
4. When We Say God Is Love
Chapter 4. The Religion Of Atheists
1. The Scientific Atheist
2. Sacrifice Implies God
3. God Is An External Reality
4. Another Religious Materialist
5. A Note On A Lecture By Professor Gilbert Murray
6. Religion As Ethics
Chapter 5. The Invisible King
1. Modern Religion A Political Religion
2. The Will Of God
3. The Crucifix
4. The Primary Duties
5. The Increasing Kingdom
6. What Is My Place In The Kingdom?
7. Adjusting Life
8. The Oath Of Allegiance
9. The Priest And The Creed
10. The Universalism Of God
Chapter 6. Modern Ideas Of Sin And Damnation [Sin as Egyptian or Babylonian is rarely mentioned]
1. The Biological Equivalent Of Sin
2. What Is Damnation?
3. Sin Is Not Damnation
4. The Sins Of The Insane
5. Believe, And You Are Saved
Chapter 7. The Idea Of A Church
1. The World Dawn
2. Convergent Religious Movements
3. Can There Be A True Church?
4. Organisations Under God
5. The State Is God's Instrument
The Envoy