Auri Sacra Fames
Talking doesn’t come easy for me. Thinking, at times, can be quite overwhelming and attaching spontaneous vocalizations to thoughts has never been less than a challenge. When I observe or experience an injustice, I want to say something, I just don’t know how or what to say. The feelings (immensity of emotion) are there, as well as a willingness toward action. However, the words are in a mix swirling in clouds above me. And, the words along with the depth of emotion could bring such clarity to the situation! I want to be clear with regards to what I believe in. I want to be able to articulate clearly a better way than one that oppresses.
Cognitive Dissonance Theory: suggests that we have an inner drive to hold all our attitudes and behavior in harmony and avoid disharmony (or dissonance). This is known as the Principle of Cognitive Consistency. [1]
Finding words to describe the problem in our midst is difficult. Our increasing dependency on the system that we are devoted to in our labour and in our consumerism, is a problem and there is a dissonance in this for me. There is a reciprocity in our life together as commodities: the building of our intellects, our credibility, employability, status and we are losing ourselves in this, the endeavour to live like kings and queens. And, if we do not produce with efficiency, we are replaceable. Who will offer us more for what we have to offer? Dissonance. How this attitude of capitalism has even affected the integrity of our families. Compromise is offered with everything that one has to give on the table; anything for just a little bit more. Jesus said in his Sermon on the Mount, ‘No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.’[2]. There seems to be an intentional distraction, generating a soul-numbing confusion that gives energy to this system, that somehow harmony will come through compromise, consonance through dissonance.
“Quod non mortalia pectora coges, auri sacra fames.” from Virgil’s, Aeneid.
Translation: ‘to what lust do you not drive mortal hearts, you accursed hunger for gold’.
The etiology of Capitalism is the focus of Max Weber’s work in Protestant Ethic and the Spirit of Capitalism. His father, a liberal politician and his mother, a devout Calvinist, Weber was well-primed to deliver an informed critical evaluation on the connection between Protestantism and the rise and ethos of Capitalism. [3] Weber, in his book, sought to illuminate the movement through Protestantism of the ascetic life into one’s professional life and with this, much the same dogmatic attitudes that were ascribed to religious living. This book was written to enlighten the origins and tenets of Capitalism as derivate of an ever-reforming Christianity and thereby attribute certain spiritual justification to its integrity. How much are we willing to compromise with regards to who we have been made to be (both individually and corporately), in order for more? Jesus, who on a number of occasions surprised people with his ability for magical production, turning what seemed like insufficient amounts into exceedingly vast amounts, declared to a captive audience ‘what good is it for someone to gain the whole world, yet forfeit his soul?’ [4].
In his article, Capitalism as Religion and Religious Pluralism: An Approach from Liberation Theology, Jung Mo Sung refers to the confrontation of Christianity with Capitalism as liberation from the gods of oppression. He writes with evident disdain, ‘under the guise of modern atheism, secularization of society’s public sphere, and rational science, with the pretense of ethical neutrality and methodological atheism, capitalism was able to create its own legitimacy, which, for lack of a better term, let’s call religious’ [5]. There are false gods and teachings all over the place in Capitalism and unfortunately, these have infiltrated our church communities.
Weber also refers to the pietistic position that Capitalism develops of its adherents. He reviews the position and mission of the Christian in the world through the lens of Capitalism that ‘God requires social achievement of the Christian because He wills that social life shall be organized according to His commandments, in accordance with that purpose.’ [6]. Ultimately, Weber associates social achievement with ‘labour in a calling which serves the mundane life of the community.’ [6].
Positions within organizations and the pursuit of professional advancement (aka climbing the ‘proverbial’ ladder) can be justified by the ambitious labourer in the reference of inspiration by calling, an idea originating with Martin Luther during the Reformation (sometime after 1517) ‘as a divine ordinance’ [6]. Butler-Bowdon, in his review of Weber’s book deems that ‘If you have a ‘calling’ or a sense of duty in the work you do, then your performance naturally gains an extra, powerful dimension.’ [3]. Calling is motivational, not only adding meaning to work but also, a kind of spirituality.The sanctification of the workplace, ‘where your spiritual energies could be expressed, then work could be your salvation.’ [3]. The context, sense of purpose, community and ‘salvation’ that the workplace offers its labourers could be comparable to the common western religious establishment. According to firmly rooted tenets of Capitalism, perhaps the Church is the competition? How has the Church responded to this challenge? The Church has been consumed by Capitalism.
Weber regards ‘intense piety with business acumen’ [6] as the cornerstone of many great fortunes [3]. Today, who is sought after to lead Church communities or who is the one preferred or set apart as ‘called’ to serve in Church leadership? I have heard prayers for God to lead a ‘businessman’ to come and lead a Church community. I don’t know what to think about that. The idea confuses me deeply. And, once again, I’m left scrambling for words to say in a moment that needs clarity and direction. Actually, a part of me would prefer to run to the hills, jump ship and get off this grid. However, there is a calling that keeps me. God, help me. God, help us. For now, I’m thankful to listen and at least begin to understand.
Bibliography
[1] McLeod, Saul. “Cognitive Dissonance”. Simply Psychology. Updated 2018. https://www.simplypsychology.org/cognitive-dissonance.html
[2] Matthew 6:24. New International Version.
[3] Butler-Bowdon, Tom. “Book review: The Protestant Ethic and the Spirit of Capitalism, by Max Weber.”CityWire: Funds Insider. November 9, 2008. https://citywire.co.uk/funds-insider/news/book-review-the-protestant-ethic-and-the-spirit-of-capitalism-by-max-weber/a319748
[4] Mark 8:36. New International Version.
[5] Sung, Jung Mo. “Capitalism as Religion and Religious Pluralism: An Approach from Liberation Theology.” Buddhist-Christian Studies 34 (2014): 155-65. Accessed February 6, 2020. www.jstor.org/stable/24801361.
[6] Weber, Max. Protestant Ethic and the Spirit of Capitalism, Routledge, 2001. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/georgefox/detail.action?docID=242182. Created from georgefox on 2020-02-01 10:51:11.
About the Author
Chris Pollock
Dad of Molly Polly Pastor at the Mustard Seed Street Church Trail Runner9 responses to “Auri Sacra Fames”
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These readings over the past few weeks have definitely awakened me to the reality of how interconnected our view of church, culture, economics, politics, etc. really are. What haunts me is the question of whether or not we will ever be able to reclaim “the way” of Jesus or are we doomed (perhaps damned) to what we have created?
Similar thoughts here, John
Ditto.
Thanks for your response, John! I hear you yet, I’m optimistic. Not by the way things are. I think change is blowing in the wind. It’s coming.
https://www.youtube.com/watch?v=G58XWF6B3AA
It’s take some courage, like Jesus, to set our hearts. To say ‘yes’ and, mean ‘yes’! Bless you brother; see you in the morning.
You invoke Virgil, which makes me wonder how far back the commodification principles go in history. Do you buy Polanyi’s historical analysis that the industrial revolution was the great driver for his fictitious commodities?
Appreciate the question, Shawn. I’m trying to understand your question as well as hoping to wrap my mind around Polanyi’s thoughts a bit. Not easy.
Fictitious commodities: I understand that at the time these (land, labour and money) were still under governmental regulation and not market control. And, they’re called ‘fictitious’ because they’re not produced for consumption.
‘He pointed out that the attempt to commodify these factors, which he said was necessary for a market economy, would demolish people, business, and nature if some mitigating steps were not taken.’ (from: Escaping the Polanyi matrix: the impact of fictitious commodities: money, land, and labor on consumer welfare by Gary Flomenhoft.)
Ok, whether or not the Industrial was the great driver in this movement, these fictitious commodities (land, labour, money) being subject to market control or not…it happened. And, there was a negative response to the way that people and the economy were impacted. Still, there’s a negative impact that calls for a little extra help around to compensate for the brutal outfall. And, people come together to try to bring balance. Is it possible for an adjustment? A re-regulation?
I witness the impact of certain dehumanisation the current (expanding/developing/breaking) free market has caused. One side or the other, perceived winner or loser…where’s the human dignity?
Thanks Shawn! Appreciate the call to dig a little deeper.
Chris,
This week’s reading has been tough. My heart is lamenting deeply they systems we exist in and continue to fuel through capitalism and consumerism, especially in regard to our churches. I feel powerless and hopeless that change can come. But like you, running to the hills isn’t an option. There’s a reason we are learning this material, this history. God is awakening a generation to begin the hard work of dismantling these systems so people can begin to experience the freedom Christ came to give. In light of this knowledge, what does it look like for you to begin doing that in your context? Because really, we can only begin where we find ourselves situated.
It’s interesting to think how a capitalist mindset drives certain church hierarchies. One of the common stories I hear in Hong Kong is that many people see children/youth ministry as the bottom rung of that corporate ladder. People become youth ministers here with the intention of rising to an associate pastor position and then eventually to a senior pastor position. Because of that, it’s rare to have youth ministers who are consistently involved with youth; most that I’ve seen have a 2-5 year streak before they finally have “done their time” and can move up to the next position. When we have this mentality, we begin to treat people as commodities (ala Polanyi).
Chris,
It’s interesting how we live in a life of dichotomies. We would never know peace without turmoil, light without darkness and so on. I would say that Cognitive Dissonance plays a vital role in learning. We learn nothing in our comfort zone; it isn’t until we get to the outside edge of our comfort zone and are forced to deal with discomfort that we are forced to look at why the dissonance exists. The concept of dissonance is necessary especially in music. Without dissonance we wouldn’t have jazz, barber shop quartets, Bach or Beethoven. I don’t recommend purposely seeking dissonance but without it innovation and character growth is often sacrificed.