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 extent derived from the peculiarities of the religious ideas behind them. The men of that day were occupied with abstract dogmas to an extent which itself can only be understood when we perceive the connection of these dogmas with practical religious interests. A few observations on dogma, which will seem to the nontheological reader as dull as they will hasty and superficial to the theologian, are indispensable. We can of course only proceed by presenting these religious ideas in the artificial simplicity of ideal types, as they could at best but seldom be found in history. For just because of the impossibility of drawing sharp boundaries in historical reality we can only hope to understand their specific importance from an investigation of them in their most consistent and logical forms.  Now Calvinism was the faith over which the great political and cultural struggles of the sixteenth and seventeenth centuries were fought in the most highly developed countries, the Netherlands, England, and France. To it we shall hence turn first. At that time, and in general even to-day, the doctrine of predestination was considered its most characteristic dogma. It is true that there has been controversy as to whether it is the most essential dogma of the Reformed Church or only an appendage. Judgments of the importance of a historical phenomenon may be judgments of value or faith, namely, when they refer to what is alone interesting, or alone in the long run valuable in it. Or, on the other hand, they may refer to its