Page:The Protestant ethic and the spirit of capitalism.djvu/190

 the Puritan tradition could, and in part did, lead to a powerful spiritualization of personality, it was a decided benefit to literature. But for the most part that benefit only accrued to later generations.

Although we cannot here enter upon a discussion of the influence of Puritanism in all these directions, we should call attention to the fact that the toleration of pleasure in cultural goods, which contributed to purely æsthetic or athletic enjoyment, certainly always ran up against one characteristic limitation: they must not cost anything. Man is only a trustee of the goods which have come to him through God's grace. He must, like the servant in the parable, give an account of every penny entrusted to him, and it is at least hazardous to spend any of it for a purpose which does not serve the glory of God but only one's own enjoyment. What person, who keeps his eyes open, has not met representatives of this view-point even in the present? The idea of a man's duty to his possessions, to which he subordinates himself as an obedient steward, or even as an acquisitive machine, bears with chilling weight on his life. The greater the possessions the heavier, if the ascetic attitude toward life stands the test, the feeling of responsibility for them, for holding them undiminished for the glory of God and increasing them by restless effort. The origin of this type of life also extends in certain roots, like so many aspects of the spirit of capitalism, back into the Middle Ages. But it was in the ethic of ascetic Protestantism that it first found a consistent ethical foundation. Its significance for the development of capitalism is obvious.

This worldly Protestant asceticism, as we may