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 in Ritschl's previous discussion, those worth considering are (1) the greater precision with which the letter of the Bible was followed in all external affairs of life, as Gisbert Voet for a time urged; (2) the treatment of justification and reconciliation with God, not as ends in themselves, but simply as means toward a holy ascetic life as can be seen perhaps in Lodensteyn, but as is also suggested by Melanchthon [see above, note 104]; (3) the high value placed on repentance as a sign of true regeneration, as was first taught by W. Teellinck (4) abstention from communion when unregenerate persons partake of it (of which we shall speak in another connection). Connected with that was the formation of conventicles with a revival of prophecy, i.e. interpretation of the Scriptures by laymen, even women. That went beyond the limits set by the canons of Dordrecht.

Those are all things forming departures, sometimes considerable, from both the doctrine and practice of the Reformers. But compared with the movements which Ritschl does not include in his treatment, especially the English Puritans, they form, except for No. 3, only a continuation of tendencies which lay in the whole line of development of this religion. The objectivity of Ritschl's treatment suffers from the fact that the great scholar allows his personal attitude towards the Church or, perhaps better, religious policy, to enter in, and, in his antipathy to all peculiarly ascetic forms of religion, interprets any development in that direction as a step back into Catholicism. But, like Catholicism, the older Protestantism included all sorts and conditions of men. But that did not prevent the Catholic Church from repudiating rigorous worldly asceticism in the form of Jansenism; just as Pietism repudiated the peculiar Catholic Quietism of the seventeenth century. From our special view-point Pietism differs not in degree, but in kind from Calvinism only when the increasing fear of the world leads to flight from ordinary economic life and the formation of monastic-communistic conventicles (Labadie). Or, which has been attributed to certain extreme Pietists by their contemporaries, they were led deliberately to neglect worldly duties in favour of contemplation. This naturally happened with particular frequency when contemplation began to assume the character which Ritschl calls Bernardism, because it suggests St. Bernard's interpretation of the Song of Songs: a mystical, emotional form of religion seeking the unio mystica with an esoteric sexual tinge. Even from the view-point of religious psychology alone this is undoubtedly something quite different from Calvinism, including its ascetic form exemplified by men like Voet. Ritschl, however, everywhere attempts to connect this quietism with the Pietist asceticism and thus to bring the latter under the same indictment; in doing so he puts his finger on every quotation from Catholic mysticism or asceticism which he can find in Pietist literature. But English and Dutch moralists and theologians who are quite beyond suspicion cite Bernard, Bona-