Calling Term Analysis

The monastic style of life is now not only completely worthless as a means of justification before God (that much is self-evident), [Luther] also sees it as a manifestation unloving egoism and an abdication from secular duties. In contrast, labor in a secular calling appears as the outward expression of Christian charity.

Tireless labor in a calling was urged as the best possible means of attaining this self-assurance. This and this alone would drive away religious doubt and give assurance of one’s state of grace.

For the Baptists sects the intensity of their interest in the economic aspects of the calling was considerably increased by various factors. One of these was the refusal to accept state office, which was originally regarded as a religious duty deriving from rejection of the world […] and the strict refusal to bear arms and swear on oath disqualified them from public office.

This ascetic style of life, however, as we have seen, meant a rational shaping of one’s whole existence in obedience to God’s will. And this asceticism was no longer [merely good], but could be expected of everyone wanting to be sure of salvation. This rationalization of the conduct of life in the world with a view to the beyond is the idea of calling characteristic of ascetic Protestantism.

What is really reprehensible is resting on one’s possessions, enjoyment of wealth with its consequences of idleness and the lusts of the flesh, and particularly distraction from striving for a “holy” life. And it is only because possessions bring with them the danger of this resting that they are dubious. […] according to god’s unambiguously revealed will, it is only action, not idleness and indulgence, that serves to increase his glory. Wasting time is therefore the most serious of all sins.

Above and beyond this, however, work is the end purpose of life commanded by God. The Pauline principle “He who will not work, shall not eat,” applies absolutely and to everyone. Unwillingness to work is a symptom of the absence of the state of grace.

If we may sum up what has been said so far, then, innerworldly Protestant asceticism works with all it force against the uninhibited enjoyment of possessions; it discourages consumption, especially the consumption of luxuries. Conversely, it has the effect of liberating the acquisition of wealth from the inhibitions of traditionalist ethics; it breaks the fetters on the striving for gain by not only legalizing it, but […] seeing it as directly willed by God.