However foreign this teaching may have been to true Christianity, however degraded, not only in comparison with true Christianity, but even with the life-conception of Romans such as Julian and others; it was, for all that, to the barbarians who accepted it, a higher doctrine than their former adoration of gods, heroes, and good and bad spirits. And therefore this teaching was a religion to them, and on the basis of that religion the art of the time was assessed. And art transmitting pious adoration of the Virgin, Jesus, the saints and the angels, a blind faith in and submission to the Church, fear of torments and hope of blessedness in a life beyond the grave, was considered good; all art opposed to this was considered bad. The teaching on the basis of which this art arose was a perversion of Christ’s teaching, but the art which sprang up on this perverted teaching was nevertheless a true art, because it corresponded to the religious view of life held by the people among whom it arose. The artists of the Middle Ages, vitalised by the same source of feeling—religion—as the mass of the people, and transmitting, in architecture, sculpture, painting, music, poetry or drama, the feelings and states of mind they experienced, were true artists; and their activity, founded on the highest conceptions accessible to their age and common to the entire people, though, for our times a mean art, was, nevertheless a true one, shared by the whole community. And this was the state of things until, in the upper, rich, more educated classes of European society, doubt arose as to the truth of that understanding of life which was expressed by Church Christianity. When, after the Crusades and the maximum development of papal power and its abuses, people of the rich classes became acquainted with the wisdom of the classics, and saw, on the one hand, the reasonable lucidity of the teaching of the ancient sages, and, on the other hand, the incompatibility of the Church doctrine with the teaching of Christ, they lost all possibility of continuing to believe the Church teaching. If, in externals, they still kept to the forms of Church teaching, they could no longer believe in it, and held to it only by inertia and for the sake of influencing the masses, who continued to believe blindly in Church doctrine, and whom the upper classes, for their own advantage, considered it necessary to support in those beliefs. So that a time came when Church Christianity ceased to be the general religious doctrine of all Christian people; some—the masses—continued blindly to believe in it, but the upper classes—those in whose hands lay the power and wealth, and therefore the leisure to produce art and the means to stimulate it—ceased to believe in that teaching.