Here we have, first, monasticism, the second religious force. It represents the uncompromising negation of the world, but this negation was not a quietistic negation: it was a negation connected with activity towards transforming the world, in labor, in science, in all other forms of culture, e. g., esthetic culture, church- building and forming, poetry, music, etc. It was a very interesting creation and has very little to do with the deteriorized monasticism against which the Reformers and the Humanists were fighting. It was the radicalism, on the one hand, of resignation from the world, leaving the control of the world to the clergy, to the secular hierarchy, as it is sometimes called. But they themselves restricted themselves from all this, but then at the same time they didn’t fall into a mystical form of asceticism alone,(or a ritual alone as the Eastern church was in danger of becoming), but they applied their status to the transformation of reality.