The Religious Foundations of Worldly Asceticism
religious sense was, and remained, alone the monk. Thus asceticism, the more strongly it gripped an individual, simply served to drive him farther away from everyday life, because the holiest task was definitely to surpass all worldly morality.[86] Luther, who was not in any sense fulfilling any law of development, but acting upon his quite personal experience, which was, though at first somewhat uncertain in its practical consequences, later pushed farther by the political situation, had repudiated that tendency, and Calvinism simply took this over from him.[87] Sebastian Franck struck the central characteristic of this type of religion when he saw the significance of the Reformation in the fact that now every Christian had to be a monk all his life. The drain of asceticism from everyday worldly life had been stopped by a dam, and those passionately spiritual natures which had formerly supplied the highest type of monk were now forced to pursue their ascetic ideals within mundane occupations.
But in the course of its development Calvinism added something positive to this, the idea of the necessity of proving one's faith in worldly activity.[88] Therein it gave the broader groups of religiously inclined people a positive incentive to asceticism. By founding its ethic in the doctrine of predestination, it substituted for the spiritual aristocracy of monks outside of and above the world the spiritual aristocracy of the predestined saints of God within the world.[89] It was an aristocracy which, with its character indelebilis, was divided from the eternally damned remainder of humanity by a more impassable and in its invisibility more terrifying gulf,[90] than separated the monk of the
