The Puritan and the type he has evolved do radically regard the physical as evil. Protestantism, until it became adulterated by the Catholic movement, eliminated as far as possible, the physical medium in religious worship. Not only doctrinally, but liturgically, in the abandonment of ritual and artistic atmosphere, it attempted to limit religion as far as possible to the spiritual level, and it regarded sacramentalism as evil because sacramentalism involves an outward physical sign. In the same way the average Englishman, who has been inculcated, far more than he realizes, with Calvinist dogma, regards sex as immoral only when it is physical. A man may indulge in sexual emotion and thought, but so long as he suppresses any physical act he is not guilty; if this can be regarded as an exaggeration it is certainly true that popular Protestant theology regards a man as more immoral if he commits the physical sex-act than if he thinks of it. It is strange to note how far this theory has departed from the teaching of Christ, Who declared that "he that lusteth against a woman hath committed adultery against her in his heart." It is obvious the moment we examine this conception that it is utterly indefensible. If the sex-act is evil[7] because it is physical, then it is equally evil to eat or drink. And if an attempt is made to avoid this difficulty by saying that it is evil to debase love by expressing it in a physical act, or that it is better to love spiritually and non-physically, then it is equally evil to debase artistic inspiration by expressing it with paints on a physical canvas, or better to allow melodies to float in one's mind than to reduce them to the level of a physical composition. Without entering into a highly involved philosophy and therefore at the risk of apparent dogmatism, I wish now to emphasize that there are certain ascending levels, with which man is concerned. We may confine ourselves to the physical, the emotional, the mental, and the spiritual levels. The physical level is the lowest, in so far as man functions there in common with the animal. He is more active emotionally than the animal. But what distinguishes him chiefly from the animal, and makes him master over all brute-creation, is his activity on the mental level. Physically he is less powerful than the elephant; but because he can function mentally and the elephant can do so hardly at all, he can employ the elephant as a beast of labour. Here then we have a distinct gradation, a gradation which continues to apply within the human kingdom and makes us able to distinguish a civilised man from a savage.