viduals. Thus the celibacy of the Catholic priesthood frees them from every special relation to any element or group of elements, and makes possible a uniform relation to each; just as “society” or the “state” stands above individuals as the abstract unity which represents all their relationships in itself. And, to mention a thoroughly concrete instance, throughout the Middle Ages the church afforded every benevolent impulse the great convenience of a central reservoir into which every benefaction could flow unchallenged. He who desired to rid himself of his wealth for the benefit of others did not have to bother about the ways and means, because there existed for this very purpose a universal central organ between the giver and the needy. Thus benevolence, a form of social relation within the group, secured, in the church, an organization and unity above the individual.
In like manner the reverse of this relation, with, however, the same germ, is seen in the attitude toward heretics. That which arrays great masses in hatred and moral condemnation against heretics is certainly not the difference in the dogmatic content of teaching, which, in most instances, is really not at all understood. It is rather the fact of the opposition of the one against the many. The persecution of heretics and dissenters springs from the instinct which recognizes the necessity for group-unity. Now, it is especially significant that in many instances of this kind religious variation could very well exist in conjunction with the unity of the group in all vital matters. But in religion the social instinct for unity has assumed such a pure, abstract, and, at the same time, substantial form that it no longer requires a union with real interests; while non-conformity seems to threaten the unity—that is to say, the very life-form—of the group. Just as an attack upon a palladium or other symbol of group-unity will evoke the most violent reaction, even though it may have no direct connection with it at all, so religion is the purest form of unity in society, raised high above all concrete individualities. This is demonstrated by the energy with which every heresy, no matter how irrelevant, is still combated.
And, finally, those internal relations between the individual and the group which we characterize as moral offer such deep
