A few fun facts to comb through: The Bible addresses money over 2,172 times. To give us a little comparison, the Bible talks about “believing” 273 times, “praying” 371 times, and “love” 714 times.
Jesus spoke of money in 16 of his 38 parables, and 1 out of 7 verses in Matthew, Mark & Luke is about money, which leaves us with Jesus talking about money 25% of the time.
So it stands to reason that Jesus’ followers would pay careful attention to his words, such as “Do not build up treasures on earth” or “You cannot serve both God and money.” Instead of pursuing the mammon of this world with feverous zeal, Jesus’ followers turn to prayer, service, charity, worship, and spiritual formation…
Well, maybe Jesus meant something slightly different. The Calvinists knew precisely what that was, according to Max Weber, in his classic philosophical, ethics, economics, sociologist, and somewhat theological work, The Protestant Ethic and the “Spirit” of Capitalism. This might come as a shock for anyone thumbing through the Institutes of the Christian Religion for some advice on free markets, industrialism, democracy, or consumerism.
“In the course of its development, Calvinism made a positive addition: the idea of the necessity of putting one’s faith to the test in secular working life,” Weber argued. 
Of course, much like the term “Evangelicalism,” capitalism has become a very dynamic word that doesn’t necessarily mean today what Weber was arguing about in this work. For many today, capitalism means commercialization, shareholders, the rich getting richer while the poor get poorer. But this is not necessarily how capitalism was conceived and formed. However, it is worth noting that there is a stained legacy of chattel slavery, severe racism, classism, gender inequality, child labor, and unsafe/unfair working conditions within a capitalistic system.
Weber argues that the influence of Protestantism on the formation of capitalism, beginning in the 16th century, was marked by piety, hard work ethic, a denial of frivolousness, a desire to leave one’s community a better place and an eschatological mindset.
Of course, Weber does a bit of a deep dive, specifically focusing on the influence of Calvinism and predestination. With no assurance that one is a part of the elect, Calvinistic Protestants were motivated to do the right things on this earth, according to the teachings of Jesus (the authority of Scripture) and the practices guided by the church. “Riches are only dangerous when they tempt us to idleness and sinful indulgence; and striving for riches is only dangerous when it is done with the aim of later leading a carefree life of pleasure,” Weber conveyed. 
Many transcendent lessons can be lifted from the Protestant influence on Capitalism that today should consider. For example, according to the Organization for Economic Cooperation and Development, in the U.S., 40 percent of the wealth is owned by 1 percent of the population, while a larger share of working-age people (18-65) live in poverty than in any other nation.  And yet, in many well-intended Christian’s eyes, America is God’s country.
More specifically, the church, an employer of at least a handful of staff, often lacks adequate pay, fair expectations, and employee-care practices. Should not the church be leading the way in at least a livable wage for hourly-paid workers? How often are churches continuing an inequitable social system by hiring and underpaying childcare workers, janitorial staff and working their ministerial team to the bone?
I wonder what it would look like if modern-day Protestants reexamined the many instances that Jesus spoke about money, especially some of those ghastly stances against the rich in his parables. Then, maybe once again, Christ’s followers would lead the cause of providing a fair and equitable opportunity to all, especially those whose hard work should produce a sense of economic security for their families.
 Weber, Max. The Protestant Ethic and the “Spirit” of Capitalism. (New York: Penguin Books, 2002), 110.
 Ibid, 110.