The Religious Foundations of Worldly Asceticism
Now the history of philosophy shows that religious belief which is primarily mystical may very well be compatible with a pronounced sense of reality in the field of empirical fact; it may even support it directly on account of the repudiation of dialectic doctrines. Furthermore, mysticism may indirectly even further the interests of rational conduct. Nevertheless, the positive valuation of external activity is lacking in its relation to the world. In addition to this, Lutheranism combines the unio mystica with that deep feeling of sin-stained unworthiness which is essential to preserve the pœnitentia quotidiana of the faithful Lutheran, thereby maintaining the humility and simplicity indispensable for the forgiveness of sins. The typical religion of the Reformed Church, on the other hand, has from the beginning repudiated both this purely inward emotional piety of Lutheranism and the Quietist escape from everything of Pascal. A real penetration of the human soul by the divine was made impossible by the absolute transcendentality of God. compared to the flesh: finitum non est capax infiniti. The community of the elect with their God could only take place and be perceptible to them in that God worked (operatur) through them and that they were conscious of it. That is, their action originated from the faith caused by God's grace, and this faith in turn justified itself by the quality of that action. Deep-lying differences of the most important conditions of salvation[50] which apply to the classification of all practical religious activity appear here. The religious believer can make himself sure of his state of grace either in that he feels himself to be the vessel of the Holy Spirit
