Notes
143. But which, precisely on account of this mystical tendency, did not receive a consistent ethical justification. Zinzendorf rejects Luther's idea of divine worship in the calling as the decisive reason for performing one's duty in it. It is rather a return for the "Saviour's loyal services" (Plitt, II, p. 411).
144. His saying that "a reasonable man should not be without faith and a believer should not be unreasonable" is well known. See his Sokrates, d. i. Aufrichtige Anzeige verschiedener nicht sowohl unbekannter als vielmehr in Abfall geratener Hauptwahrheiten (1725). Further, his fondness for such authors as Bayle.
145. The decided propensity of Protestant asceticism for empiricism, rationalized on a mathematical basis, is well known, but cannot be further analysed here. On the development of the sciences in the direction of mathematically rationalized exact investigation, the philosophical motives of it and their contrast to Bacon's viewpoint, see Windelband, Geschichte der Philosophie, pp. 305-7, especially the remark on p. 305, which rightly denies that modern natural science can be understood as the product of material and technical interests. Highly important relationships exist, of course, but they are much more complex. See further Windelband, Neuere Phil., I, pp. 40 ff. For the attitude of Protestant asceticism the decisive point was, as may perhaps be most clearly seen in Spener's Theologische Bedenken, I, p. 232; III, p. 260, that just as the Christian is known by the fruits of his belief, the knowledge of God and His designs can only be attained through a knowledge of His works. The favourite science of all Puritan, Baptist, or Pietist Christianity was thus physics, and next to it all those other natural sciences which used a similar method, especially mathematics. It was hoped from the empirical knowledge of the divine laws of nature to ascend to a grasp of the essence of the world, which on account of the fragmentary nature of the divine revelation, a Calvinistic idea, could never be attained by the method of metaphysical speculation. The empiricism of the seventeenth century was the means for asceticism to seek God in nature. It seemed to lead to God, philosophical speculation away from Him. In particular Spener considers the Aristotelean philosophy to have been the most harmful element in Christian tradition. Every other is better, especially the Platonic: Cons. Theol., III, 6, 1, Dist. 2, No. 13. Compare further the following characteristic passage: "Unde pro Cartesio quid dicam non habeo [he had not read him], semper tamen optavi et opto, ut Deus viros excitet, qui veram philosophiam vel tandem oculis sisterent in qua nullius hominis attenderetur auctoritas, sed sana tantum magistri nescia ratio", Spener, Cons. Theol., II, 5, No. 2. The significance of this attitude of ascetic Protestantism for the development of education, especially technical education, is well known. Combined with the attitude to fides implicita they furnished a pedagogical programme.
