The Religious Foundations of Worldly Asceticism
tion in the points of importance for us.[132] He repeatedly designated himself a representative of Pauline-Lutheran Christianity; hence he opposed the Pietistic type associated with Jansen with its adherence to the law. But the Brotherhood itself in practice upheld, as early as its Protocol of August 12, 1729, a standpoint which in many respects closely resembled that of the Calvinistic aristocracy of the elect.[133] And in spite of his repeated avowals of Lutheranism,[134] he permitted and encouraged it. The famous stand of attributing the Old Testament to Christ, taken on November 12, 1741, was the outward expression of somewhat the same attitude. However, of the three branches of the Brotherhood, both the Calvinistic and the Moravian accepted the Reformed ethics in essentials from the beginning. And even Zinzendorf followed the Puritans in expressing to John Wesley the opinion that even though a man himself could not, others could know his state of grace by his conduct.[135]
But on the other hand, in the peculiar piety of Herrnhut, the emotional element held a very prominent place. In particular Zinzendorf himself continually attempted to counteract the tendency to ascetic sanctification in the Puritan sense[136] and to turn the interpretation of good works in a Lutheran direction.[137] Also under the influence of the repudiation of conventicles and the retention of the confession, there developed an essentially Lutheran dependence on the sacraments. Moreover, Zinzendorf's peculiar principle that the childlikeness of religious feeling was a sign of its genuineness, as well as the use of the lot as a means of revealing God's will, strongly counteracted the
