[21] In a good deal of the painting and sculpture of the pre-Renaissance period, too, signs were not lacking which showed that the Christian ideal of truth was beginning to work its effects by leading to a realism which I have classified in Lecture II as Police Art. Of course, a good deal of this realism may also be accounted for by the reasons which I suggest at the end of Part I of Lecture III; be this as it may, however, as it is difficult to decide the actual proportion of either of these influences, the weight of the Christian doctrine of Truth must not be altogether overlooked in such productions as Donatello's "Crucifixion" (Capella Bardi, S. Croce, Florence); Masolino's "Raising of Tabitha" (Carmine, Florence); Masaccio's Fresco (S. Maria del Carmine, Florence); Ucello's "Rout of S. Romano" (Uffizi); Andrea del Castagno's "Crucifixion" (in the Monastery of the Angeli, Florence); and the really beautiful statues of the Founders in the Cathedral of Naumburg. [22] _W. P._, Vol. II, p. 297: "The terrible consequences of 'freedom'--in the end everybody thinks he has the right to every problem. All order of rank is banished." B. Protestantism. For Protestantism was nothing more nor less than a general rebellion against authority.[23] By means of it the right of private judgment was installed once more, and to the individual was restored that importance which Christianity had acknowledged from the first, and which only the attitude of the Church had been able to modify. The layman, with his conscience acknowledged to be the supreme tribunal, was declared a free man, emancipated even from the law,[24] or, as Luther said, "free Lord of all, subject to none."[25] Now, not only the immortal soul of every individual became important; but also every one of his proclivities, desires and aspirations. He was told that he could be his own priest if he chose,[26] and that Christ had obtained this prerogative for him. Megalomania, in fact, as Nietzsche declares, was made his duty.[27] "Let men so account of us, as of the ministers of Christ, and stewards of the mysteries of God."[28] With these words St. Paul had addressed the Corinthians, and Luther did not fail to base his strongest arguments upon the text.[29] "Even the Reformation," says Nietzsche, "was a movement for individual liberty; 'Every one his own priest' is really no more than a formula for _libertinage_.As a matter of fact, the words, 'Evangelical freedom' would have sufficed--and all instincts which had reasons for remaining concealed broke out like wild hounds, the most brutal needs suddenly acquired the courage to show themselves, everything seemed justified."[30]