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 profession of the freedom of the will. That was what primarily determined the unmethodical character of Lutheran conduct.

Particular acts of grace for particular sins, not the development of an aristocracy of saints creating the certainty of their own salvation, was the necessary form salvation took for the average Lutheran, as the retention of the confession proves. Thus it could develop neither a morality free from the law nor a rational asceticism in terms of the law. Rather the law remained in an unorganic proximity to faith as an ideal, and, moreover, since the strict dependence on the Bible was avoided as suggesting salvation by works, it remained uncertain, vague, and, above all, unsystematic in its content. Their conduct remained, as Troeltsch has said of their ethical theory, a "sum of mere beginnings which never quite materialized"; which, "taught in particular, uncertain, and unrelated maxims", did not succeed in "working out an articulate system of conduct", but formed essentially, following the development through which Luther himself (see above) had gone, a resignation to things as they were in matters both small and great. The resignation of the Germans to foreign cultures, their rapid change of nationality, of which there is so much complaint, is clearly to be attributed, along with certain political circumstances in the history of the nation, in part to the results of this influence, which still affects all aspects of our life. The subjective assimilation of culture remained weak because it took place primarily by means of a passive absorption of what was authoritatively presented.

105. On these points, see the gossipy book of Tholuck, Vorgeschichte des Rationalismus.

106. On the quite different results of the Mohammedan doctrine of predestination (or rather predetermination) and the reasons for it, see the theological dissertation (Heidelberg) of F. Ullrich, Die Vorherbestimmungslehre im Islam u. Ch., 1912. On that of the Jansenists, see P. Honigsheim, op. cit.

107. See the following essay in this collection (not translated here).

108. Ritschl, Geschichte des Pietismus, I, p. 152, attempts to distinguish them for the time before Labadie (only on the basis of examples from the Netherlands) (1) in that the Pietists formed conventicles; (2) they held the doctrine of the "worthlessness of existence in the flesh" in a "manner contrary to the Protestant interests in salvation"; (3) "the assurance of grace in the tender relationship with the Lord Jesus" was sought in an un-Calvinistic manner. The last criterion applies for this early period only to one of the cases with which he deals. The idea of worthlessness of the flesh was in itself a true child of the Calvinistic spirit, and only where it led to practical renunciation of the world was it antagonistic to normal Protestantism. The conventicles, finally, had been established to a certain extent (especially for catechistic purposes) by the Synod of Dordrecht itself. Of the criteria of Pietism analysed