of the intricacy of their inner life and the complexity of their social relations, as being either good or bad. This is simply another aspect of Protestant individualism, but it is an aspect which emerges more clearly in the free churches which have renounced all ambition to have a membership coextensive with the citizenship of the state than in those churches in which some vestige of the state-church idea still remains. The superior spiritual vigor of churches which make a religious experience the prerequisite of fellowship in the church may well be conceded; but that does not change the fact that ethical values in a complex civilization are frequently imperiled by the oversimplification of moral issues, which is the inevitable by-product of simple religious tests. Men are neither totally good nor totally bad when they live in a society which may corrupt the virtuous intention of the most robust idealist, or when their own inner life is so complex that moral purpose may express itself in one of its areas and be betrayed in another. There is a moral simplicity in Protestantism which is closely related to its individualism and which is particularly unfortunate, since it is the characteristic of a religion which orients the ethical life of peoples who have tremendous responsibilities in the complex life of Western civilization. Calvinism has frequently been referred to as Protestant asceticism.[11] Its robust moral energies are indeed commensurate with the strict ethical discipline of medieval monasticism, but with this difference: that one is developed within the world and the other outside of the world of ordinary human relations. But it is precisely this difference which makes Lutheranism more closely related to asceticism than Calvinism; for Lutheranism is the Protestant way of despairing of the world and of claiming victory for the religious ideal without engaging the world in combat. Both are founded upon an ethical dualism. The medieval ascetic flees from the world into the monastery and there attempts realization of his religious ideal; the Lutheran quietist flees from the world into the asylum of his inner life where he comes into the emotional possession of the ideal without risking its refinements in the world of cruel realities. The one has a dualism which divides the monastic from ordinary men; the other draws the line within the soul of each individual and expects him to realize in his religious experience what he cannot reveal in ordinary human relations. If Calvinism is _Weltfreundlich_, Lutheranism like asceticism is _Weltfeindlich_. It has little hope that a kingdom of God will be established upon earth, except perhaps through supernatural intervention. It places all its emphasis upon the sentiment of Jesus: “The kingdom of God is within you.” It must be admitted that Jesus’ conception of the kingdom of God is probably as much related to quietistic religion as to puritan morality, though ascetic religion