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 development, orthodox Lutheranism emphasized this aspect still more. Thus, for the time being, the only ethical result was negative; worldly duties were no longer subordinated to ascetic ones; obedience to authority and the acceptance of things as they were, were preached. In this Lutheran form the idea of a calling had, as will be shown in our discussion of mediæval religious ethics, to a considerable extent been anticipated by the German mystics. Especially in Tauler's equalization of the values of religious and worldly occupations, and the decline in valuation of the traditional forms of ascetic practices on account of the decisive significance of the ecstatic-contemplative absorption of the divine spirit by the soul. To a certain extent Lutheranism means a step backward from the mystics, in so far as Luther, and still more his Church, had, as compared with the mystics, partly undermined the psychological foundations for a rational ethics. (The mystic attitude on this point is reminiscent partly of the Pietest and partly of the Quaker psychology of faith.) That was precisely because he could not but suspect the tendency to ascetic self-discipline of leading to salvation by works, and hence he and his Church were forced to keep it more and more in the background.

Thus the mere idea of the calling in the Lutheran sense is at best of questionable importance for the problems in which we are interested. This was all that was meant to be determined here. But this is not in the least to say that even the Lutheran form of the renewal of the religious life may not have had some practical significance for the objects of our investigation; quite the contrary. Only that significance evidently