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 \u2018elect\u2019 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.<\/p>\n
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\u2019s favor and blessing? \u201cWhat, then, is the philosophy according to which an activity that is outwardly directed solely toward profit is characterized as a calling \u2013 one to which the individual feels an obligation<\/em>?\u201d[1]<\/a> Though Weber is largely talking about \u2018secular\u2019 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 \u2018ministry\u2019 is to be deemed a calling. \u201cThe moral quality ascribed to life in a secular calling was one of the most momentous achievements of the Reformation<\/em>.\u201d[2]<\/a> 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\u2019s favor upon them. \u201cCalvin, 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.<\/em>\u201d[3]<\/a><\/p>\n 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; \u201cAccording to God\u2019s 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<\/em>.\u201d[4]<\/a> 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 \u2018doing\u2019 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; \u201cHence, 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<\/em>.\u201d[5]<\/a><\/p>\n 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\u2019s text provides insight into the ideological and theological foundations that provided the necessary \u2018God ordained\u2019 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; \u201cGod 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 \u2018blesses\u2019 those that follow the Christian faith as interpreted by us\u201d.\u00a0 \u201cA 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.\u201d[6]<\/a> In fact, Weber even mocks this understanding stating; \u201cTo want to be poor, it was often argued, was the same as wanting to be ill<\/em>.\u201d[7]<\/a><\/p>\n 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\u2019s 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.<\/p>\n [1]<\/a> Weber, Max, Peter R. Baehr, and Gordon C. Wells.\u00a0The Protestant Ethic and the “spirit” of Capitalism and Other Writings<\/em>. New York: Penguin Books, 2012. P. 26<\/p>\n [2]<\/a> Ibid p. 30<\/p>\n [3]<\/a> Ibid p. 106<\/p>\n [4]<\/a> Ibid p. 106<\/p>\n