Page:The Protestant ethic and the spirit of capitalism.djvu/276

 titles. Catholic asceticism, so far as ecclesiastical authority was concerned, broke through this tendency in its oath of obedience, by interpreting obedience itself in ascetic terms. The overturning of this principle in Protestant asceticism is the historical basis of the peculiarities of even the contemporary democracy of the peoples influenced by Puritanism as distinct from that of the Latin spirit. It is also part of the historical background of that lack of respect of the American which is, as the case may be, so irritating or so refreshing.

179. No doubt this was true from the beginning for the Baptists essentially only of the New Testament, not to the same extent of the Old. Especially the Sermon on the Mount enjoyed a peculiar prestige as a programme of social ethic in all denominations.

180. Even Schwenkfeld had considered the outward performance of the sacraments an adiaphoron, while the General Baptists and the Mennonites held strictly to Baptism and the Communion, the Mennonites to the washing of feet in addition. On the other hand, for the predestinationists the depreciation, in fact for all except the communion-one may even say the suspicion—in which the sacraments were held, went very far. See the following essay.

181. On this point the Baptist denominations, especially the Quakers (Barclay, Apology for the True Christian Divinity, fourth edition, London, 1701, kindly placed at my disposal by Eduard Bernstein), referred to Calvin's statements in the ''Instit. Christ'', III, p. 2, where in fact quite unmistakable suggestions of Baptist doctrine are to be found. Also the older distinction between the Word of God as that which God had revealed to the patriarchs, the prophets, and the apostles, and the Holy Scriptures as that part of it which they had written down, was, even though there was no historical connection, intimately related to the Baptist conception of revelation. The mechanical idea of inspiration, and with it the strict bibliocracy of the Calvinists, was just as much the product of their development in one direction in the course of the sixteenth century as the doctrine of the inner light of the Quakers, derived from Baptist sources, was the result of a directly opposite development. The sharp differentiation was also in this case partly a result of continual disputes.

182. That was emphasized strongly against certain tendencies of the Socinians. The natural reason knows nothing whatever of God (Barclay, op. cit., p. 102). That meant that the part played by the lex naturæ elsewhere in Protestantism was altered. In principle there could be no general rules, no moral code, for the calling which everyone had, and which is different for every individual, is revealed to him by God through his conscience. We should do, not the good in the general sense of natural reason, but God's will as it is written in our hearts and known through the conscience (Barclay, pp. 73, 76). This irrationality of morality, derived from the exaggerated