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 mystics whose influence on Luther is well known.

Like the meaning of the word, the idea is new, a product of the Reformation. This may be assumed as generally known. It is true that certain suggestions of the positive valuation of routine activity in the world, which is contained in this conception of the calling, had already existed in the Middle Ages, and even in late Hellenistic antiquity. We shall speak of that later. But at least one thing was unquestionably new: the valuation of the fulfilment of duty in worldly affairs as the highest form which the moral activity of the individual could assume. This it was which inevitably gave every-day worldly activity a religious significance, and which first created the conception of a calling in this sense. The conception of the calling thus brings out that central dogma of all Protestant denominations which the Catholic division of ethical precepts into præcepta and consilia discards. The only way of living acceptably to God was not to surpass worldly morality in monastic asceticism, but solely through the fulfilment of the obligations imposed upon the individual by his position in the world. That was his calling.

Luther developed the conception in the course of the first decade of his activity as a reformer. At first, quite in harmony with the prevailing tradition of the Middle Ages, as represented, for example, by Thomas Aquinas, he thought of activity in the world as a thing of the flesh, even though willed by God. It is the indispensable natural condition of a life of faith, but in itself, like eating and drinking, morally neutral. But with the development of the conception of sola fide in all its consequences, and its logical result, the increas-