The Church, dualistic and ascetic from its inception, waged war against sensuality as the evil of evils. "As fire and water will not mix," wrote St. Bernard, "so spiritual and carnal delights cannot be experienced together." The toleration of matrimony was never more than a compromise; we require no proof that as far as the Church was concerned, chastity was the only real value. Even Luther took up that position, and to this day Christianity and sexuality remain unreconciled. But both the Catholic and the Protestant professions of faith regarded matrimony as the lesser evil, a concession made to the enemy, in order to render existence possible. It is very interesting to observe the position taken up by the Church in connection with the new woman-worship which, although it sprang from the most genuine Christian dualism, had for its object not God, but mortal woman. The logical attitude of the Church would have been one of welcome, for the chaste worship of woman which regarded matrimony as an inferior state, was her natural ally. Two clerics, the court-chaplain Andreas, and the prolific rhymester Matfre Ermengau, actually elaborated the theory of spiritual love contrary to the spirit of the Church, but both men hastened to utter a timely recantation and recommendation of orthodoxy as the only means of salvation. After establishing all the desirable details of love according to substance and accidents, Andreas deduced that every love not dedicated to God was bound to offend Him, and advanced eighteen points against the love of woman, starting with the well-known argument that woman was naturally of a base disposition, covetous, envious, greedy, fickle, garrulous, stubborn, proud, vain, sensual, deceitful, etc. "He who serves love, cannot serve God," he declared, "and God will punish every man who, apart from matrimony, serves Venus. What good could come from acting against the will of God?" Here we are face to face with a grotesque position: the official Church favouring sexuality, that is matrimony, as against the newer and higher standard of ascetic, spiritual love. This attitude was quite logical, if not in the spirit of religion and in contradiction to the principle of asceticism, yet in the spirit of orthodoxy; for "whatever was not for her, was against her." The brave, Janus-headed abbe was spokesman for the whole clergy, which branded love not projected on God as _fornicatio_. In his recantation Andreas upheld the previously-despised matrimonial state at the expense of love; "love," he maintained, "destroys matrimony." Matfre did exactly the same thing; after recapitulating in his _Breviari d'Amor_ all the splendid achievements rooted in the cult of woman, he suddenly veered round (at the 27,445th verse):