Work Ethic
What? Did Webner really say “Protestants… have shown a special tendency to develop economic rationalism which cannot be observed to the same extent among Catholics”.[i] Isn’t he saying – Protestants work better then Catholics? After my initial double take, I was intrigued. How will this German sociologist make the case that Protestantism is a contributing factor to capitalism? What Protestant beliefs will he identify that have directly supported capitalistic expansion?
In chapter 3 he tried to make a case I found disturbing: “before the Reformation, people did not see their ‘worldly’ activities (such as their occupations and businesses) as being in service to God. Rather, worldly activities were perceived more like necessary evils.”[ii] But during the Reformation, attitudes towards work changed supported by doctrine. I found this disturbing because I have a very high view of work-life, believing that it’s a means of worship, service and mission. I presumed that was an ancient biblical doctrine, not a relatively recent understanding.
Prior to the Reformation, the material world was often considered a “necessary evil.” The goals was to separate oneself from the world, from work, disconnect through your religious life. Protestantism offered a different paradigm. It offered a sense of calling into the world with the purpose of living lives of (holy) contrast, to “be in the world but not of the world.” Webner cited Luther’s “moral justification of worldly activity,” a doctrine that created a sense of “calling” to worldly activity, which wasn’t what the church had been promoting.[iii] Webner also highlights Calvinist predestination—that God has chosen who is saved and who is not. “As Calvinism developed, a deep psychological need for clues about whether one was actually saved arose, and Calvinists looked to their success in worldy activity for those clues.”[iv]
Other protestant religious groups (Pietists, Methodists, Baptists, Mennonites and Quakers) contributed to the protestant work ethic. While generalizations are often inaccurate, I’d say these religious groups encourage their participants to live lives that proved their salvation, lives that rejected common worldly vices, and in doing so, investing in their work and avoiding distraction. It’s clear, then, that a passion for holy living in the world could effectively support capitalism.
This book speaks to me in its focus on practical theology as well as my desire for a more disciplined life. Practical theology has been a passion of mine ever since I started listening to Andy Stanley and started using some of his material for my own sermons. Andy is a well-known pastor of North Point Community Church in Atlanta; he is all about motivating people to change, to connect their everyday world and their faith. His messages are practical. He’ll do a series on how our finances can be brought into balance, how to make the most of our time, or a series on how to avoid worry. He is always helping people bridge their spiritual and physical lives, between their ordinary work lives and their spiritual growth. I always assumed the bridge between work and worship was from the scripture “Whatever you do, work at it with all your heart, as working for the Lord…”[v], but I can’t minimize the paradigm shift brought on by the Protestants.
While I don’t like the word “ascetic” used throughout the book—it’s become associated with an unhealthy religious denial of all desire—it does remind me of my own desire for self-discipline in my life, and restraint in my own materialistic pursuits. In Webner’s world, asceticism can lead to fruitful capitalism, but for me it can lead to spiritual growth. There is much evidence that the discipline and restraint like that dictated by a “Rule of Life,” such as the one advanced by St Benedict, can be tremendously beneficial to spiritual growth.
So what am I saying? That while the Protestants’ ascetic can help you be a better capitalist, the Catholic ascetic can help you be a better Christian? My Catholic-bashing Dad is turning over in his grave.
[i] Max Weber, The Protestant Ethic and the Spirit of Capitalism, abridged ed. (Seaside, OR: Merchant Books, 2013), 8-9.
[ii] SparkNotes Editors. “SparkNote on The Protestant Ethic and the Spirit of Capitalism.” SparkNotes LLC. n.d.. http://www.sparknotes.com/philosophy/protestantethic/ (accessed February 23, 2015).
[iii] Webner, The Protestant Ethic and the Spirit of Capitalism. 39-49.
[iv] SparkNotes Editors. “SparkNote on The Protestant Ethic and the Spirit of Capitalism.” SparkNotes LLC. n.d.. http://www.sparknotes.com/philosophy/protestantethic/ (accessed February 23, 2015).
[v] Col 3:23-24 NIV
About the Author
Dave Young
husband, dad, friend, student of culture and a pastor.7 responses to “Work Ethic”
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Dave, In my reading I as well highlighted the Sparknotes quote you used, “before the Reformation, people did not see their ‘worldly’ activities (such as their occupations and businesses) as being in service to God. Rather, worldly activities were perceived more like necessary evils.” That is so hard to relate to isn’t it? I wonder if that is still more the case in many third world countries? Because of resources I have the benefit of pursuing my “calling.” I wonder if many in third world countries are still viewing their occupations as “necessary evils” because the opportunity to pursue something else isn’t available.
Nick, I was thinking the same thing. People will often joyfully work for something that is their own and can benefit them. Those same people often will not work as hard if all the gain goes to someone else. I think we see this all the time in watching small business owners work harder, sometimes for less money, than they did when they worked for someone else. Capitalism, in a free society, can breed motivation.
Dave, Nick, and Brian – you all have me thinking as well about “calling.” If we get to chose our “calling,” then it’s quite a different scenario than a forced labor situation (i.e. serfs working for their master or, more contemporary, factory workers working in a manufacturing plant). In some ways, the Catholic church in the middle ages used that subservience to their advantage, so that peasants would do what the priest (often times in agreement with the landowner) would say. With Luther’s admonition to see work as an offering, it changed the paradigm, as you said, David. I wonder what it would mean to glorify God as much in the not-doing as much as in the doing. That would bring the ascetic and hard worker together in some interesting dynamics.
Dave, It’s funny. In church planting today, I find former Catholics have a much greater work ethic from what I have deemed a sense of martyrdom and suffering. I wonder if this says anything about the state of the evangelical protestant church today. I am not sure how wide my observation applies but I would think there could be something there. Maybe this thought will add to your Dad’s tossing and turning. 🙂
Dave, your quote “As Calvinism developed, a deep psychological need for clues about whether one was actually saved arose, and Calvinists looked to their success in worldy activity for those clues.” That thought fascinated me as I read… Such conflictedness to deal with! The line of thinking goes like this “I understand that whether or not I’m “in” or “out” is predetermined… However, so that I can live with myself in the meantime, I’m going to act as though in “in” even though I have no sure way of really knowing at the end of the day. Seems maddening to me!
J
That’s a shocker of an ending, Dave! 🙂
I like your notion of a “kinder, gentler” asceticism that looks more like self-discipline, but the real gem you pulled out is the way different faith “tribes” interact with–and both shape and find themselves shaped by–the surrounding culture.
Nicely-done,
Russ
Ha ha ha, Dave. I like that scripture “whatever our hands find to do do it with all our hearts as working for the Lord.” I think the doors that God opens for us are there for a reason and we should do our best in them until they are closed. I think have a good work ethic is great. I dont think that we (espeically pastors and church leaders) should be more concerned with worldly ambitions like the world. As you said i find it important for me to really focus on more restraint and more love for spiritual things. While be ascetic does not seem to palatable it do think we should focus seriously on our spiritual life more!