[#] "The Lutheran Reformation, from its inception in 1517 down to the Peasants' war of 1525, at once absorbed, and was absorbed by, all the revolutionary elements of the time. Up to the last-mentioned date it gathered revolutionary force year by year. But this was the turning-point. With the crushing of the Peasants' revolt and the decisively anti-popular attitude taken up by Luther, the religious movement associated with him ceased any longer to have a revolutionary character. It henceforth became definitely subservient to the new interests of the wealthy and privileged classes, and as such completely severed itself from the more extreme popular reforming sects."--Bax; Peasants' War, pp. 28, 29.
Luther completed the severance of the new faith from the proletariat when he deliberately handed over his new Church to the control of the princes. In his complete distrust of the common people, it seemed to him that there was no other authority that could replace that of the bishops. So, despite the remonstrances of Melanchthon, a more oppressive tyranny was imposed on the Lutheran Church in Germany than had been exercised by the bishops, and the foundation was laid for that estrangement of the proletariat from the Church which has had such fatal results on both proletariat and Church in our time. On Luther rests the responsibility of converting the German Church into a branch of an autocratic government, as such distrusted and detested by the laborer in the country and the worker in the town, and of thus bringing about a condition of things which has earned for Protestant Prussia the reproach of being the least religious country of Europe.
Protestantism, then, by its very origin is Christianity shaped to suit the trading and manufacturing class. Now, what are the characteristics of members of this class? They are keenly but, in general, superficially intelligent, alert, watchful, ambitious, pushful, courageous, energetic, industrious, self-reliant, independent, freedom-loving, intensely individualistic. They are honorable according to the standards of their class, often generous when the business struggle is not involved, but in the struggle itself they tend, almost of necessity, to become hard and selfish. Their great aim has been to "get on," to make money, to rise to as high a social position as possible, amid the vast opportunities of modern business to win and retain great power.
Protestantism fits a people of such characteristics like a glove. It exalts the rich man. It consults him and honors him, puts him forward on every possible occasion, suitable or scarcely suitable. Knowing his sensitiveness, it deals with him tactfully and deferentially.
It emphasizes the virtues conducive to business success,--industry, thrift, sobriety, self-control, honesty, at least as far as the law commands or as far as dishonesty would be plainly imprudent.
It disapproves the sins that hinder success or impair respectability,--such as indolence, profanity, intemperance, licentiousness, and all overt transgressions of the law.
What would be the sensations of an audience to which a millionaire manufacturer or broker or promoter was unfolding the secret of his success, if he were to say, "I owe my success and any distinction I have been able to achieve to my honest effort to carry out the Sermon on the Mount!"
For good and for evil, at the outset doubtless more for good than for evil, now more for evil than for good, Protestantism is intensely individualistic.
Christianity has its individualistic aspect. Protestantism has emphasized this. Christianity has also its social aspect. Protestantism has largely ignored this.
Above all, Protestantism has lacked humility and pity. Naturally so. They are the two virtues least called for in the business struggle, the two virtues, indeed, most liable to prove embarrassing.