[ Pobierz całość w formacie PDF ]
.But on the other hand, in the peculiar piety of Herrnhut, the emotional element held avery prominent place.In particular Zinzendorf himself continually attempted tocounteract the tendency to ascetic sanctification in the Puritan sense and to turn theinterpretation of good works in a Lutheran direction.Also under the influence of therepudiation of conventicles and the retention of the confession, there developed anessentially Lutheran dependence on the sacraments.Moreover, Zinzendorf's peculiarGet any book for free on: www.Abika.com PROTESTANTISM AND THE SPIRIT OF CAPITALISM47principle that the childlikeness of religious feeling was a sign of its genuineness, as wellas the use of the lot as a means of revealing God's will, strongly counteracted theinfluence of rationality in conduct.On the whole, within the sphere of influence of theCount, the anti-rational, emotional elements predominated much more in the religion ofthe Herrnhuters than elsewhere inpietism.The connection between morality and theforgiveness of sins in Spangenberg's Idea fides fratrum is as loosel.as in Lutheranismgenerally.Zinzendorf's repudiation of the Methodist pursuit of perfection is part, here aseverywhere, of his fundamentally eudaemonistic ideal of having men experience eternalbliss (he calls it happiness) emotionally in the present, instead of encouraging them byrational labour to make sure of it in the next world.Nevertheless, the idea that the most important value of the Brotherhood as contrastedwith other Churches lay in an active Christian life, in missionary, and, which was broughtinto connection with it, in professional work in a calling, remained a vital force withthem.In addition, the practical rationalization of life from the standpoint of utility wasvery essential to Zinzendorf's philosophy.It was derived for him, as for other Pietists, onthe one hand from his decided dislike of philosophical speculation as dangerous to faith,and his corresponding preference for empirical knowledge ; on the other hand, from theshrewd common sense of the professional missionary.The Brotherhood was, as a greatmission centre, at the same time a business enterprise.Thus it led its members into thepaths of worldly asceticism, which everywhere first seeks for tasks and then carries themout carefully and systematically.However, the glorification of the apostolic poverty, ofthe disciples chosen by God through predestination, which was derived from the exampleof the apostles as missionaries, formed another obstacle.It meant in effect a partialrevival of the consilia evangelica.The development of a rational economic ethic similarto the Calvinistic was certainly retarded by these factors, even though, as the develop-ment of the Baptist movement shows, it was not impossible, but on the contrarysubjectively strongly encouraged by the idea of work solely for the sake of the calling.All in all, when we consider German Pietism from the point of view important for us, wemust admit a vacillation and uncertainty in the religious basis of its asceticism whichmakes it definitely weaker than the iron consistency of Calvinism, and which is partly theresult of Lutheran influences and partly of its emotional character.To be sure, it is veryone-sided to make this emotional element the distinguishing characteristic of Pietism asopposed to Lutheranism.But compared to Calvinism, the rationalization of life wasnecessarily less intense because the pressure of occupation with a state of grace whichhad continually to be proved, and which was concerned for the future in eternity, wasdiverted to the present emotional state.The place of the self-confidence which the electsought to attain, and continually to renew in restless and successful work at his calling,was taken by an attitude of humility and abnegation.This in turn was partly the result ofemotional stimulus directed solely toward spiritual experience; partly of the Lutheraninstitution of the confession, which, though it was often looked upon with serious doubtsby Pietism, was still generally tolerated.All this shows the influence of the peculiarlyLutheran conception of salvation by the forgive-ness of sins and not by practicalsanctification.In place of the systematic rational struggle to attain and retain certainknowledge of future (otherworldly) salvation comes here the need to feel reconciliationGet any book for free on: www.Abika.com PROTESTANTISM AND THE SPIRIT OF CAPITALISM48and community with God now
[ Pobierz całość w formacie PDF ]
Tematy
IndexEric Burns The Spirits of America, A Social History of Alcohol (2004)
Daniel Ostoja 1 First Steps Towars Love (Conversations with spiritual master)
Mercedes Lackey & Rosemary Edghill The Bard 03 Spirits
[Eng Antropology] Malinowski B. The spirit of dead on the Trobriand
Christine Feehan [Sisters of Spirit Bound (epub)
Amey Stone, Mike Brewster The King of Capital, Sandy Weill and the Making of Citigroup (2002)
Aleksandrowicz Marianna Chytry dwa razy traci
§ Arpino Giovanni Zapach kobiety
Christie, Agatha Der Dienstagabend Club
Własysław L. Jaworski Banki