The Protestant Ethic and the Spirit of Capitalism
influence of rationality in conduct. On the whole, within the sphere of influence of the Count,[138] the anti-rational, emotional elements predominated much more in the religion of the Herrnhuters than elsewhere in Pietism.[139] The connection between morality and the forgiveness of sins in Spangenberg's Idea fides fratrum is as loose[140] as in Lutheranism generally. Zinzendorf's repudiation of the Methodist pursuit of perfection is part, here as everywhere, of his fundamentally eudæmonistic ideal of having men experience eternal bliss (he calls it happiness) emotionally in the present,[141] instead of encouraging them by rational labour to make sure of it in the next world.[142]
Nevertheless, the idea that the most important value of the Brotherhood as contrasted with other Churches lay in an active Christian life, in missionary, and, which was brought into connection with it, in professional work in a calling,[143] remained a vital force with them. In addition, the practical rationalization of life from the standpoint of utility was very essential to Zinzendorf's philosophy.[144] It was derived for him, as for other Pietists, on the one hand from his decided dislike of philosophical speculation as dangerous to faith, and his corresponding preference for empirical knowledge [145]; on the other hand, from the shrewd common sense of the professional missionary. The Brotherhood was, as a great mission centre, at the same time a business enterprise. Thus it led its members into the paths of worldly asceticism, which everywhere first seeks for tasks and then carries them out carefully and systematically. However, the glorification of the apostolic poverty, of the disciples[146] chosen by God
