Page:The Protestant ethic and the spirit of capitalism.djvu/101

 ingly sharp emphasis against the Catholic consilia evangelica of the monks as dictates of the devil, the calling grew in importance. The monastic life is not only quite devoid of value as a means of justification before God, but he also looks upon its renunciation of the duties of this world as the product of selfishness, withdrawing from temporal obligations. In contrast, labour in a calling appears to him as the outward expression of brotherly love. This he proves by the observation that the division of labour forces every individual to work for others, but his view-point is highly naïve, forming an almost grotesque contrast to Adam Smith's well-known statements on the same subject. However, this justification, which is evidently essentially scholastic, soon disappears again, and there remains, more and more strongly emphasized, the statement that the fulfilment of worldly duties is under all circumstances the only way to live acceptably to God. It and it alone is the will of God, and hence every legitimate calling has exactly the same worth in the sight of God.

That this moral justification of worldly activity was one of the most important results of the Reformation, especially of Luther's part in it, is beyond doubt, and may even be considered a platitude. This attitude is worlds removed from the deep hatred of Pascal, in his contemplative moods, for all worldly activity, which he was deeply convinced could only be understood in terms of vanity or low cunning. And it differs even more from the liberal utilitarian compromise with the world at which the Jesuits arrived. But just what the practical significance of this achievement of Protestantism was in detail is dimly felt rather than clearly perceived.