Page:The Protestant ethic and the spirit of capitalism.djvu/22

 The pioneers of the modern economic order were, he argues, parvenus, who elbowed their way to success in the teeth of the established aristocracy of land and commerce. The tonic that braced them for the conflict was a new conception of religion, which taught them to regard the pursuit of wealth as, not merely an advantage, but a duty. This conception welded into a disciplined force the still feeble bourgeoisie, heightened its energies, and cast a halo of sanctification round its convenient vices. What is significant, in short, is not the strength of the motive of economic self-interest, which is the commonplace of all ages and demands no explanation. It is the change of moral standards which converted a natural frailty into an ornament of the spirit, and canonized as the economic virtues habits which in earlier ages had been denounced as vices. The force which produced it was the creed associated with the name of Calvin. Capitalism was the social counterpart of Calvinist theology.

The central idea to which Weber appeals in confirmation of his theory is expressed in the characteristic phrase "a calling." For Luther, as for most mediæval theologians, it had normally meant the state of life in which the individual had been set by Heaven, and against which it was impious to rebel. To the Calvinist, Weber argues, the calling is not a condition in which the individual is born, but a strenuous and exacting enterprise to be chosen by himself, and_to be pursued with a sense of religious responsibility. Baptized in the bracing, if icy, waters of Calvinist theology, the life of business, once regarded as perilous to the soul—summe periculosa est emptionis et venditionis negotiatio—