Future Ramifications
How is it possible to fully ascertain the underpinnings of democratic capitalism, particularly as it is so ubiquitous and impossible to see beyond? Yet, Max Weber attempts just such effort and concludes that capitalism owes much to the Christian faith, particularly that which stems from Calvinist theology. Discerning whether or not one belonged to the ‘elect’ was an impossible task, yet material blessing became a meaningful gauge as the industrial revolution took hold and a bourgeois class began to develop. Christian faith and capitalism initially seem diametrically opposed. Yet, Weber sees within the theology of Protestantism sufficient clues to the basis of capitalism that his argument has become one of the most influential in the ensuing century.
Weber asks a challenging question. How does one turn work essentially for the purpose of deriving a profit into a sense of Godly calling? What transpired that permitted the shift in long held ethics of labor and work as simply providing means for sustenance to pursuit of wealth as a demonstration of God’s favor and blessing? “What, then, is the philosophy according to which an activity that is outwardly directed solely toward profit is characterized as a calling – one to which the individual feels an obligation?”[1] Though Weber is largely talking about ‘secular’ work, he recognizes that the shift took place in the understanding that one can be called to such efforts and not only work done in ‘ministry’ is to be deemed a calling. “The moral quality ascribed to life in a secular calling was one of the most momentous achievements of the Reformation.”[2] Weber goes so far as to suggest that Calvin even endorsed the acquisition of wealth by clergy as a means to gain status and demonstrate God’s favor upon them. “Calvin, far from seeing the wealth of the clergy as a hindrance to their effectiveness, saw it as giving them a thoroughly desirable increase in prestige, and permitted them to invest their wealth for profit, although without giving offense.”[3]
I found not only challenging arguments for his thesis but unanticipated connections with my own assumptions about life, God, resources, and blessing. The drive to make the most of time, to be diligent and demonstrate consistent effort is, according to Weber, part of the protestant work ethic that empowered the drive toward capitalism. This is evident even in my own life as I resonated with his statement that; “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 first and most serious of all sins.”[4] Idleness, even that of meaningful pursuit of God through prayer and meditation, has always been a struggle for me, not least of which because I felt that God needed me to be ‘doing’ something constructive. Hearing in my ears the ringing of John Wesley who devoted himself to rising earlier for his constructive prayer time prior to a particularly busy day, I find myself far less disciplined and my bed far too comfortable. Weber confirms my penchant with these words; “Hence, inactive contemplation is also valueless and possibly quite reprehensible, at least when it is engaged in at the expense of labor in a calling. For it is less pleasing to God than the active doing of his will in a calling.”[5]
After four weeks of texts decrying the effect of consumerism and capitalism on culture, meaning finding, faith, the environment etc. it is staggering to be reminded that protestant expressing of Christianity and consumerism/capitalism have a circular effect on one another. Calvinism has provided much of the foundation for capitalism and as a latent effect, consumerism. While capitalism and consumerism have had a profound effect on contemporary expression of Western Christianity. Weber’s text provides insight into the ideological and theological foundations that provided the necessary ‘God ordained’ motivation for the change in attitude toward work and the acquisition of wealth. Concurrently, capitalism and consumerism continue to create contexts where traditional, orthodox expressions of faith in relation to material and wealth are seen as idealistic and restrictive. The thought being; “God would not truly want us to live an austere existence while everyone around us lives ostentatiously. We need to demonstrate to the world how well God ‘blesses’ those that follow the Christian faith as interpreted by us”. “A specifically middle-class ethic of the calling arose. In the consciousness of living in the full grace of God and being visibly blessed by him, the middle-class businessman was able to pursue his commercial interests.”[6] In fact, Weber even mocks this understanding stating; “To want to be poor, it was often argued, was the same as wanting to be ill.”[7]
The powerful influence of Protestantism, particularly Calvinist interpretations, continues to be felt in our capitalist structure even if the echoes of the Christian faith are now very faint. Weber’s text demonstrates the ongoing development of theological interpretation and the impact these have had on Western Christian thought and conduct. As we continue to wrestle with the future of faith and culture and what that intersection will look like going forward, let us be ever mindful of the potential and long-term ramifications our thoughts could have for generations to come. No doubt Calvin, Wesley, Zwingley, Zinzendorf, Baxter et al could not predict how their lives and thinking would impact us in the contemporary world. Much, if not most, of their work produced healthy fruit that has provided generations with guides for meaningful lives in service to Jesus. However, the trajectory that developed from their thinking has not been totally positive and has thus had some detrimental impact on the faith, particularly as it came to support the consumerism with which we struggle today. May we be as sincere in our faith as they were as we look to continue their work and interpret the faith in the contemporary world.
[1] Weber, Max, Peter R. Baehr, and Gordon C. Wells. The Protestant Ethic and the “spirit” of Capitalism and Other Writings. New York: Penguin Books, 2012. P. 26
[2] Ibid p. 30
[3] Ibid p. 106
[4] Ibid p. 106
[5] Ibid p. 107
[6] Ibid p. 119
[7] Ibid p. 110
About the Author
Dan Kreiss
Former director of the Youth Ministry program at King University in Bristol, TN and Dean of the School of Missions. I have worked in youth ministry my entire life most of that time in New Zealand before becoming faculty at King. I love helping people recognize themselves as children of God and helping them engage with the world in all its diversity. I am particularly passionate about encouraging the church to reflect the diversity found in their surrounding community in regard to age, gender, ethnicity, education, economic status, etc. I am a husband, father of 4, graduate of Emmanuel Christian Seminary, an avid cyclist and fly-fisherman still trying to figure out what I want to be when I grow up.4 responses to “Future Ramifications”
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Hi Dan,
I really resonated with your personal application. And I see how our Catholic brothers and sisters differ(ed) from Protestants in their appreciation and application of practices like contemplation and meditation. This quote you cite–“Hence, inactive contemplation is also valueless and possibly quite reprehensible, at least when it is engaged in at the expense of labor in a calling. For it is less pleasing to God than the active doing of his will in a calling.” is distinctly Protestant.
I was at a Spiritual Retreat a few weeks ago where the retreat leader (who is evangelical but holds tightly to her Catholic background) described contemplative prayer as “wasting time” with God.
Her description made me think of how my mom used to call my boys her “little time-wasters” when they were babies, because though she could’ve accomplished other things on the two days a week when they were in her care, she set aside all of her tasks to focus entirely on her grandsons–just because she loved them and delighted in their presence. In fact, I myself remember feeling like it was indulgent to simply hold my sleeping babies when I could’ve laid them in their cribs and “got stuff done.” But somehow, I was able to recognize the value in simply holding on to my sleeping babies from time to time.
And yet…I fail to give the same love and attention to God.
So the retreat leader’s description of contemplative prayer as “wasting time with God” was actually helpful and liberating for me. I want to learn to simply delight in being with God. In holding on to God, not because I need anything, but just because I love Him.
Great post, fellow early blog poster 🙂 ! Your statement…”As we continue to wrestle with the future of faith and culture and what that intersection will look like going forward, let us be ever mindful of the potential and long-term ramifications our thoughts could have for generations to come.” nailed the concept of iron cage and resonated with what I came away with when thinking about things we introduce and how they might stick moving forward for better or for worse.
First of all, I love Jenn’s comments above. The concept of wasting time with God in contemplation is far from the Protestant work ethic. Her comparison to holding babies is beautiful, especially since I just came home from holding my new granddaughter for an hour. Just holding her. It was time well invested even if she will never remember this.
I do believe that we can attribute Western prosperity with the Protestant work ethic. How else can we explain the prosperity of northern European nations (Lutheran, Anglican, Reformed) versus their southern European cousins (Catholic, Orthodox)? But I wouldn’t necessarily say that increased prosperity is a sign of God’s blessing.
Equating prosperity with God’s blessing is a tempting conclusion but I would say prosperity is just more money. It doesn’t mean God is blessing the individual or family. There are plenty of challenges and a lot of stress and conflict with increased wealth. Many families fall apart due to the presence of wealth.
I think so many leaders are driven to prove themselves worthy of the calling so we go and do…..until we are burned out. We are products of our culture and like or not have been taught that doing is better than sitting. I remember that first time I was in a class and they wanted us to do some christian meditation (which I thought was a oxymoron) and I struggled to silence my mind and quiet my heart. I too was and am challenged but the need to do. I have no questions but you blog resonated with me and my own reasons for what I do.