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 formation of conventicles, regarded it with the utmost suspicion and attempted to encourage the formation of orders, thus outside the world, or to attach it as asceticism of the second grade to the existing orders and bring it under control. Where this did not succeed, it felt the danger that the practice of subjectivist ascetic morality might lead to the denial of authority and to heresy, just as, and with the same justification, the Elizabethan Church felt toward the half-Pietistic prophesying Bible conventicles, even when their conformism was undoubted; a feeling which was expressed by the Stuarts in their Book of Sports, of which later. The history of numerous heretical movements, including,. for instance, the Humiliati and the Beguins, as well as the fate of St. Francis, are the proofs of it. The preaching of the mendicant friars, especially the Franciscans, probably did much to prepare the way for the ascetic lay morality of Calvinist-Baptist Protestantism. But the numerous close relationships between the asceticism of Western monasticism and the ascetic conduct of Protestantism, the importance of which must continually be stressed for our particular problems, are based in the last analysis on the fact that important factors are necessarily common to every asceticism on the basis of Biblical Christianity. Furthermore, every asceticism, no matter what its faith, has need of certain tried methods of subduing the flesh.

Of the following sketch it may further be remarked that its brevity is due to the fact that the Baptist ethic is of only very limited importance for the problem considered primarily in this study, the development of the religious background of the bourgeois idea of the calling. It contributed nothing new whatever to it. The much more important social aspect of the movement must for the present remain untouched. Of the history of the older Baptist movement, we can, from the view-point of our problem, present here only what was later important for the development of the sects in which we are interested: Baptists, Quakers, and, more incidentally, Mennonites.

171. See above [note 92].

172. On their origin and changes, see A. Ritschl in his Gesammelte Aufsätze, pp. 69 f.

173. Naturally the Baptists have always repudiated the designation of a sect. They form the Church in the sense of the Epistle to the Ephesians v. 27. But in our terminology they form a sect not only because they lack all relation to the State. The relation between Church and State of early Christianity was even for the Quakers (Barclay) their ideal; for to them, as to many Pietists, only a Church under the Cross was beyond suspicion of its purity. But the Calvinists as well, faute de mieux, similarly even the Catholic Church in the same circumstances, were forced to favour the separation of Church and State under an unbelieving State or under the Cross. Neither were they a sect, because induction to membership in the Church took