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 everything ascetic is expressed in those feelings. The fact is that Lutheranism, on account of its doctrine of grace, lacked a psychological sanction of systematic conduct to compel the methodical rationalization of life.

This sanction, which conditions the ascetic character of religion, could doubtless in itself have been furnished by various different religious motives, as we shall soon see. The Calvinistic doctrine of predestination was only one of several possibilities. But nevertheless we have become convinced that in its way it had not only a quite unique consistency, but that its psychological effect was extraordinarily powerful. In comparison with it the non-Calvinistic ascetic movements, considered purely from the view-point of the religious motivation of asceticism, form an attenuation of the inner consistency and power of Calvinism.

But even in the actual historical development the situation was, for the most part, such that the Calvinistic form of asceticism was either imitated by the other ascetic movements or used as a source of inspiration or of comparison in the development of their divergent principles. Where, in spite of a different doctrinal basis, similar ascetic features have appeared, this has generally been the result of Church organization. Of this we shall come to speak in another connection.  Historically the doctrine of predestination is also the starting-point of the ascetic movement usually known as Pietism. In so far as the movement remained within the Reformed Church, it is almost impossible to draw