Religion, Identity, and Correlation: Reflections on Weber’s The Protestant Ethic and the Spirit of Capitalism
Max Weber’s The Protestant Ethic and the Spirit of Capitalism is considered one of the most important 20th century works on sociology.[1] Capitalism has existed in various forms and to various degrees throughout history, as has greed and wealth. But not until the sixteenth century did its modern form rise to become the dominant global economic model. And while the emergence of capitalism is not monocausal, the spirit of capitalism rose out of a particular ethic. Weber’s thesis suggests that early Calvinist piety was the “seedbed” of modern, rational capitalistic economy.[2] While previous generations of Christians considered the accumulation of wealth to be a sign of greed and avarice,[3] a shift occurred when Protestantism came on the scene.[4] The Calvinist doctrine of predestination led a person to question, “am I one of the elect?”. As a way to combat that unknown question and prove oneself worthy, an ethic of hard work, industriousness, and individualism, developed.[5] Fritz Ringer, in his biography of Weber, suggests that, in order to be considered a member of early Protestant sects, people had to “prove themselves permanently worthy in their personal and business conduct. And the qualities they had to demonstrate were those of the early capitalists.”[6] It is important to note, however, that Calvinistic Protestantism did not create the spirit of capitalism; rather, it “fueled the spirit of modern capitalism characterized by endless accumulation of wealth combined with strict discipline.”[7] In fact, labor was now seen as “designed by God to serve the utility of the human race… [and] to promote the glory of God and hence to be willed by Him.”[8] Labor became a calling, a duty. Much more can be summarized here, but I want to address what I see to are some implications for today:
Capitalism as Religion?
Capitalism only needed a kick-start to take off and rule the world. Puritanism provided that, but since then, capitalism no longer requires—nor desires—a connection to religion. Weber suggests that “any relationship between religious beliefs and conduct is generally absent….The people filled with the spirit of capitalism to-day tend to be indifferent, if not hostile, to the Church.”[9] In fact, capitalism “no longer needs the support of any religious forces,” but feels religious influence is an “unjustified interference.”[10] Has capitalism itself become a religion? Weber seems to suggest the possibility. This would be an idea worth exploring more.
Human Identity, Labor, and Freedom
Agrarian prophet, Wendell Berry, writes,
“Our present idea of freedom is only the freedom to do as we please: to sell ourselves for a high salary, a home in the suburbs, and idle weekends. But that is a freedom dependent upon affluence, which is in turn dependent upon the rapid consumption of exhaustible supplies. The other kind of freedom is the freedom to take care of ourselves and of each other. The freedom of affluence opposes and contradicts the freedom of community life.”[11]
Capitalism has become inevitable, a “necessary part of [our] lives.”[12] People are now 
considered part of the competitive system in our pursuit of wealth, and to the detriment of community. For example, when introduced to a person, our first question usually is “And what do you do?”[13] Their answer tells us where to place them in our context. Are they “above” or “below” us on the imaginary competitive ladder? We are now identified with what we do, rather than our relationships. And we are caught in an endless cycle: “Man [sic] is dominated by the making of money, by acquisition as the ultimate purpose of his life.”[14] If we are to survive in the capitalistic economy, we must conform to it. For us, “fate has turned this coat into a ‘steel housing.’ The outward goods of the world have acquired more power over humanity today than ever before.”[15] Weber calls this the “economic survival of the fittest.”[16] It is an illusion of freedom that now drives us; a spirit that South African ethicist Muyaradzi Felix Murove suggests is “always insatiable because it can never be propitiated with any amount of acquired wealth.”[17]
Bebbington & Bevans (again)
Finally, this week I’ve been processing a connection between Bebbington’s evangelical doctrine of assurance juxtaposed with the Puritan’s doctrine of grace—where “assurance is rare, late, and the fruit of struggle.” [18]If we follow Bebbington’s thesis that evangelicalism is influenced by its context[19] (hello Bevans!), then how would it not follow that, as Puritanism was influencing the emergence of the spirit of capitalism, capitalism was also influencing Puritanism to provide it with a confidant assurance of human knowledge, and even salvation, the hallmarks of Evangelicalism. British historian, R.H. Tawney, in his introduction to Weber’s work, questions, “Why insist that causation can work in only one direction?…. Would it not be equally plausible… to argue that the religious changes were themselves merely the result of economic movements?” [20] Indeed. 
Our theology has, historically, and perpetually, been influenced by our environment. Murove suggests that, as a capitalistic influence on Protestantism continues to be accurate today, “post-colonial African writings” might be useful to “exorcize the Protestant ethic as the handmaiden of the spirit of capitalism” through storytelling and the concept of Ubuntu (Bantu, “human togetherness”).[21]
[1] The International Sociological Association listed it as #4. (Weber’s Economy and Society was #1). http://www.isa-sociology.org/en/about-isa/history-of-isa/books-of-the-xx-century/
[2] Max Weber, The Protestant Ethic and the Spirit of Capitalism (New York: Scribner’s Sons, 1958 [2003]), 43; cf p35.
[3] Ibid, 56.
[4] That is, primarily Calvinism. Weber didn’t think Lutheranism or other Protestant branches provided the same theological rationale as did Calvinism.
[5] Ibid., 110.
[6] Fritz Ringer, Max Weber: An Intellectual Biography (Chicago: University of Chicago Press, 2010), 135. Italics in original.
[7] Munyaradzi Felix Murove, “The Quest for an African Economic Ethic,” Mankind Quarterly (45 N4, Summer 2005), 391.
[8] Weber, 109.
[9] Ibid., 70.
[10] Ibid., 72.
[11] Wendell Berry, “Racism and the Economy,” in The Art of the Commonplace (Washington, D.C.: Counterpoint, 2002), 59.
[12] Weber, 70.
[13] In Turkana (and many other “traditional” places, the question is, “who are your family?”).
[14] Ibid., 53. cf. Ringer, 123: “The Puritan wanted to be a vocational man; we must be vocational men.”
[15] Ringer, 123. Ringer is referring to what Weber calls the “iron cage;” though some translators prefer “steel shell.”
[16] Ibid., 55.
[17] Murove, 403.
[18] D.W. Bebbington, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s (London: Routledge, 1989), 43.
[19] Ibid, 272.
[20] Weber, 8.
[21] Murove, 407, cf. 405. He suggests this in order for capitalism to become more viable in Africa, but I imagine his suggestions would be useful in other contexts as well. Wendell Berry, for one, would resonate with this, I believe.
About the Author
Katy Drage Lines
In God’s good Kingdom, some minister like trees, long-standing, rooted in a community. They embody words of Wendell Berry, “stay years if you would know the genius of the place.” Others, however, are called to go. Katy is one of those pilgrims. A global nomad, Katy grew up as a fifth generation Colorado native, attended college & seminary and was ordained in Tennessee, married a guy from Pennsylvania, ministered for ten years in Kenya, worked as a children’s pastor in a small church in Kentucky, and served college students in a university library in Orange County, California. She recently moved to the heart of America, Indianapolis, and has joined the Englewood Christian Church community, serving with them as Pastor of Spiritual Formation. She & her husband Kip, have two delightful boys, a college junior and high school junior.8 responses to “Religion, Identity, and Correlation: Reflections on Weber’s The Protestant Ethic and the Spirit of Capitalism”
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Hmmm, Capitalism as a religion….I could see that. We have to have something to give worth to or worship, which could easily be gain of wealth. Interesting concept. And how it functions on its’ own apart from the influences of religion could easily point to it being its’ own entity or religion.
On a side note, you have an amazing mind and profound ability to tie all these loose strings together from all different sources. I’m in awe.
Katy, great post! Jennifer mentions that you highlight capitalism as a religion—I too could see that. Even though proving a connection would be difficult, capitalism does borrow words from the church. For example, Christal posted about being “redemptive” in business. Capitalism has also borrowed other religious terms. “Evangelist” and “the bible” are two that come to mind. Are they just buzz words, or are they somehow distant whispers from capitalism’s ancestors? Enjoyed your post.
Katy, as usual you give me so much to think about.
I also wonder about the “cart and the horse” of religious changes and economic changes. Do the two influence each other? Does one change cause a reaction in the other that may or may not be rational or unselfish? Then do those build?
For example, in our day it certainly seems so when you look at the prosperity gospel. There is a rationalization for wealth.
What would be your suggestions for undoing some of the errors?
Although I was introduced to Max Weber in college, I had never read one of his works before this one. What I only recently learned was that this was the first of a series of works on religion and society. He also wrote, “The Religion of China: Confucianism and Taoism”
,”The Religion of India: The Sociology of Hinduism and Buddhism, and “Ancient Judaism.” He died before he wrote his book on Islam and a final work on Ancient Christianity.
As you have noted, Weber points out that “Capitalism has become a part of our lives.” I am curious if Weber’s other works connected those religions to the evolving economic systems in those countries?
Katy I appreciated the way you connected so many different authors with our reading of Weber. While I agree that Capitalism as it has spread over time has major pitfalls. It is often associated with negative connotations. Many of them I do not disagree with but I do see how businesses can foster a “freedom of community life”. In fact, I would go as far to say that they must be at the forefront within our society pushing us to shift away from affluence and towards a common place of community life. Capitalism isn’t going anywhere. It is woven into the very fabric of our nations history and culture. I do believe that there are redemptive opportunities to change the narrative on how capitalism will impact our world in the future.
“The freedom of affluence opposes and contradicts the freedom of community life”…. The commodification of labour, land and money (Polyani) has led to social disintegration and alienation. We have paid a great price in many instances for our “progress” and the march of globalisation, not least our loss of community life.
Katy, thank you for your well-integrated thoughts. Yes, capitalism partially shapes our cultural understandings of who we are. Your example of the “what do you do?” question is often a powerful one for my undergrads when they learn that not all cultures orient their understanding of being in the same way. “What are you becoming?” “Who was your ancestor?” “What are you learning?” What if one of those was our initial question? They seem to indicate a different spirit than the spirit of capitalism.
I too thought of Bebbington and Bevins when reading this book. There is a pattern set by Jason.
When relating globally we must understand the culture. We must also consider that their faith may also affect their culture. Understanding one’s foundation helps in relationships whether personal or business.