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 of the daily tasks given by the lex naturæ; and in the process this fulfilment assumes a peculiarly objective and impersonal character, that of service in the interest of the rational organization of our social environment. For the wonderfully purposeful organization and arrangement of this cosmos is, according both to the revelation of the Bible and to natural intuition, evidently designed by God to serve the utility of the human race. This makes labour in the service of impersonal social usefulness appear to promote the glory of God and hence to be willed by Him. The complete elimination of the theodicy problem and of all those questions about the meaning of the world and of life, which have tortured others, was as self-evident to the Puritan as, for quite different reasons, to the Jew, and even in a certain sense to all the non-mystical types of Christian religion.

To this economy of forces Calvinism added another tendency which worked in the same direction. The conflict between the individual and the ethic (in Sören Kierkegaard's sense) did not exist for Calvinism, although it placed the individual entirely on his own responsibility in religious matters. This is not the place to analyse the reasons for this fact, or its significance for the political and economic rationalism of Calvinism. The source of the utilitarian character of Calvinistic ethics lies here, and important peculiarities of the Calvinistic idea of the calling were derived from the same source as well. But for the moment we must return to the special consideration of the doctrine of predestination.

For us the decisive problem is: How was this doctrine borne in an age to which the after-life was not only