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 Church is unius Dei opus. Nevertheless, they obviously originate in the ideas, running through the whole Puritan ethic, according to which the duty to love one's neighbour is satisfied by fulfilling God's commandments to increase His glory. The neighbour thereby receives all that is due him, and anything further is God's affair. Humanity in relation to one's neighbour has, so to speak, died out. That is indicated by the most various circumstances.

Thus, to mention a remnant of that atmosphere, in the field of charity of the Reformed Church, which in certain respects is justly famous, the Amsterdam orphans, with (in the twentieth century!) their coats and trousers divided vertically into a black and a red, or a red and a green half, a sort of fool's costume, and brought in parade formation to church, formed, for the feelings of the past, a highly uplifting spectacle. It served the glory of God precisely to the extent that all personal and human feelings were necessarily insulted by it. And so, as we shall see later, even in all the details of private life. Naturally all that signified only a tendency and we shall later ourselves have to make certain qualifications. But as one very important tendency of this ascetic faith, it was necessary to point it out here.

35. In all these respects the ethic of Port Royal, although predestinationist, takes quite a different standpoint on account of its mystical and otherworldly orientation, which is in so far Catholic (see Honigsheim, op. cit.).

36. Hundeshagen (Beitr. z. Kirchenverfassungsgesch. u. Kirchenpolitik, 1864, I, p. 37) takes the view, since often repeated, that predestination was a dogma of the theologians, not a popular doctrine. But that is only true if the people is identified with the mass of the uneducated lower classes. Even then it has only limited validity. Köhler (op. cit.) found that in the forties of the nineteenth century just those masses (meaning the petite bourgeoisie of Holland) were thoroughly imbued with predestination. Anyone who denied the double decree was to them a heretic and a condemned soul. He himself was asked about the time of his rebirth (in the sense of predestination). Da Costa and the separation of de Kock were greatly influenced by it. Not only Cromwell, in whose case Zeller (Das Theologische System Zwinglis, p. 17) has already shown the effects of the dogma most effectively, but also his army knew very well what it was about. Moreover, the canons of the synods of Dordrecht and Westminster were national questions of the first importance. Cromwell's tryers and ejectors admitted only believers in predestination, and Baxter (Life, I, p. 72), although he was otherwise its opponent, considers its effect on the quality of the clergy to be important. That the Reformed Pietists, the members of the English and Dutch conventicles, should not have understood the doctrine is quite impossible. It was precisely what drove them together to seek the certitudo salutis.