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 have experienced since 1878 in Germany positively and negatively. On the one hand, there is a greater willingness to give the great man his due, but, on the other, a repudiation of all hysterical idolization of him and of the naïve idea that political obedience could be due anyone from thankfulness. On the sinfulness of the belief in authority, which is only permissible in the form of an impersonal authority, the Scriptures, as well as of an excessive devotion to even the most holy and virtuous of men, since that might interfere with obedience to God, see Baxter, Christian Directory (second edition, 1678), I, p. 56. The political consequences of the renunciation of idolatry of the flesh and the principle which was first applied only to the Church but later to life in general, that God alone should rule, do not belong in this investigation.

31. Of the relation between dogmatic and practical psychological consequence we shall often have to speak. That the two are not identical it is hardly necessary to remark.

32. Social, used of course without any of the implications attached to the modern sense of the word, meaning simply activity within the Church, politics, or any other social organization.

33. "Good works performed for any other purpose than the glory of God are sinful" (Hanserd Knolly's Confession, chap. xvi).

34. What such an impersonality of brotherly love, resulting from the orientation of life solely to God's will, means in the field of religious group life itself may be well illustrated by the attitude of the China Inland Mission and the International Missionaries Alliance (see Warneck, Gesch. d. prot. Missionären, pp. 99, 111). At tremendous expense an army of missionaries was fitted out, for instance one thousand for China alone, in order by itinerant preaching to offer the Gospel to all the heathen in a strictly literal sense, since Christ had commanded it and made His second coming dependent on it. Whether these heathen should be converted to Christianity and thus attain salvation, even whether they could understand the language in which the missionary preached, was a matter of small importance and could be left to God, Who alone could control such things. According to Hudson Taylor (see Warneck, op. cit.), China has about fifty million families; one thousand missionaries could each reach fifty families per day (!) or the Gospel could be presented to all the Chinese in less than three years. It is precisely the same manner in which, for instance, Calvinism carried out its Church discipline. The end was not the salvation of those subject to it, which was the affair of God alone (in practice their own) and could not be in any way influenced by the means at the disposal of the Church, but simply the increase of God's glory. Calvinism as such is not responsible for those feats of missionary zeal, since they rest on an interdenominational basis. Calvin himself denied the duty of sending missions to the heathen since a further expansion of the