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 altprotestantischen Ethik (Berlin, 1902), and the instructive review of it by E. Troeltsch, ''Gött. Gel. Anz''., 1902, No. 8. The approach of the Lutheran doctrine, especially to the older orthodox Calvinistic, was in form often very close. But the difference of religious background was always apparent. In order to establish a connection between morality and faith, Melanchthon had placed the idea of repentance in the foreground. Repentance through the law must precede faith, but good works must follow it, otherwise it cannot be the truly justifying faith—almost a Puritan formula. Melanchthon admitted a certain degree of perfection to be attainable on earth. He had, in fact, originally taught that justification was given in order to make men capable of good works, and in increasing perfection lay at least the relative degree of blessedness which faith could give in this world. Also later Lutheran theologians held that good works are the necessary fruits of faith, that faith results in a new external life, just as the Reformed preachers did. The question in what good works consist Melanchthon, and especially the later Lutherans, answered more and more by reference to the law. There remained of Luther's original doctrines only the lesser degree of seriousness with which the Bible, especially the particular norms of the Old Testament, was taken. The decalogue remained, as a codification of the most important ideas of the natural moral law, the essential norm of human action. But there was no firm link connecting its legal validity with the more and more strongly emphasized importance of faith for justification, because this faith (see above) had a fundamentally different psychological character from the Calvinistic.

The true Lutheran standpoint of the early period had to be abandoned by a Church which looked upon itself as an institution for salvation. But another had not been found. Especially was it impossible, for fear of losing their dogmatic foundation (sola fide!), to accept the ascetic rationalization of conduct as the moral task of the individual. For there was no motive to give the idea of proof such a significance as it attained in Calvinism through the doctrine of predestination. Moreover, the magical interpretation of the sacraments, combined with the lack of this doctrine, especially the association of the regeneratio, or at least its beginning with baptism, necessarily, assuming as it did the universality of grace, hindered the development of methodical morality. For it weakened the contrast between the state of nature and the state of grace, especially when combined with the strong Lutheran emphasis on original sin. No less important was the entirely forensic interpretation of the act of justification which assumed that God's decrees might be changed through the influence of particular acts of repentance of the converted sinner. And that was just the element to which Melanchthon gave increasing emphasis. The whole development of his doctrine, which gave increasing weight to repentance, was intimately connected with his