As an assault upon human liberty, what was even the Inquisition compared to the American Anti-saloon League? In closing, let us recapitulate the points of resemblance and of divergence between the Inquisition and the Prohibition movement. Both were religious in their essence; the Protestant denomination made the second, just as certainly as the thirteenth century Catholic Church made the first. Both movements, being religious, were based upon beliefs transcending the human reason. In the case of the Inquisition the belief in question was the Catholic Faith; in the case of Prohibition it is belief in the innate sinfulness of distilled and fermented drinks. Both movements had a secular as well as their dominant religious side. A thirteenth century man careless of The Faith, even an infidel in personal belief, might have cordially approved of severities against heretics, because of the social dispeace which the presence of avowed heretics tended to cause. The infidel emperor Frederic II, with his drastic Inquisitorial legislation, is a case in point. Just so, it is possible for a man to be a sincere Prohibitionist, on account of some idea of the harmfulness of “drink” to the generality of mankind, especially to the “workingman,” although he regards its use by himself as beneficent. Indeed the tiny minority of Prohibitionists who believe themselves to be well educated are usually of this sort. Finally, as the Inquisition appears to be contrary to the spirit of Our Lord’s teaching, so the Prohibition movement is certainly contrary to His practice, at the marriage of Cana, at the Last Supper, and generally throughout his life. On the other hand, in spite of so much resemblance, there are important differences between the Inquisitor and the Prohibitionist. In the first place, there is a profound difference as to intellectual integrity and candor. Catholic faith and morals were, and are, definite. From the time when the Church emerges into the full light of abundant historical record, in the first years of the third century, she has regarded their definition as one of her chief functions. Her corporate tradition declares that such was the case from her beginning, and the documents which survive from the first two centuries cannot, to say the very least, be made to contradict this conclusion. Protestantism, on the other hand, was from the first a revolt against authoritative corporate definition. From the sixteenth century to the present time its theological and ethical vagueness has increased until a climax, it would seem, has been reached in the matter of Prohibition.