{"id":31189,"date":"2023-02-19T17:33:43","date_gmt":"2023-02-20T01:33:43","guid":{"rendered":"https:\/\/blogs.georgefox.edu\/dlgp\/?p=31189"},"modified":"2023-02-19T17:47:23","modified_gmt":"2023-02-20T01:47:23","slug":"reinvestment-of-profits-or-disciples-of-jesus","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/reinvestment-of-profits-or-disciples-of-jesus\/","title":{"rendered":"Reinvestment of Profits or Disciples of Jesus?"},"content":{"rendered":"

In his book, The Protestant Ethic and the “Spirit” of Capitalism and Other Writings<\/em>, Max Weber (1864-1920) utilized his professions of sociology and history to investigate the causality of modern capitalism and the religious forces of his day known as the Protestant Reformation. It is important to note that his work is considered a classic, and based on the editor’s introduction, Weber was not attempting to answer the question of whether religious forces, as well as economic ones, paved the way for the characteristics of Western capitalism.[1]<\/a> Instead, he wanted to carve out a niche of thinking for others to interrogate and perhaps expand upon in years to come. And from that standpoint alone, his work has been highly successful and the source of countless analyses and academic discussions. As a result, generations have revisited his work to explore the impact of capitalism on culture using a multitude of cross-disciplines, religion, economics, business ethics, and social sciences.<\/p>\n

His work’s central theme was linking Calvinism with the then-emerging spirit of capitalism. Weber postulates that the religious concept of “calling” or profession resulted from the Calvinistic view of predestination. As we read earlier in Bebbington’s work, Evangelicalism In Modern Britain<\/em>, one of the early consequences of the Protestant Reformation was that many Christians were anxious about whether they were saved. Because there was a school of thought among Protestant Reformation theologians to console the congregants that if they worked hard and cared for their families and neighbors, it would alleviate their anxiety. The intent was to assure congregants that hard work was a way to prove God had already saved them. So, one can see how Weber connected the religious concept of the Calvinist work ethic to his body of work. However, in his dissertation, Evangelicalism and Capitalism: A Reparative Account and Diagnosis of Pathogeneses in the Relationship, Dr. Jason Clark notes that Weber misunderstood Calvin’s doctrine of predestination.[2]<\/a> Dr. Clark also brings into the analysis the work of Guy Oakes to demonstrate that Weber was on the right track with tracing the Protestant work ethic and the spirit of capitalism. It was not, however, based on the doctrinal premise of Calvinism.[3]<\/a><\/p>\n

Weber’s starting point was to contrast his culture’s traditional ethics or values governing their personal lives with the new business developments. Traditionally, clear codes of conduct governing one’s life were primarily based on religious absolute moral standards. Weber questioned the veracity of whether people should be expected to conduct their lives according to religious values at home and within the context of work. The intersection of these social constructs (heavily influenced by religion) and business or economic constructs has been and still is at the heart of the faithful person’s dilemma.[4]<\/a> To compound the cross-pollination of ideas was the ascetic work ethic of Calvinism which frowned upon spending money on luxuries or worldly things. However, it did not discourage making money. According to the journal article, Revisiting the<\/em> Protestant Ethic and the Spirit of Capitalism<\/em> by Patricia Carr, the Calvinist was morally obligated to forego short-term gratification in the interests of long-term profitability as a result of reinvestments into the business. And it is this modern bourgeois rational spirit of capitalism that emerged that Weber ascribes to Calvinist puritan sects.[5]<\/a><\/p>\n

Three things to note before I close. First, during Weber’s era, there was the beginning of a breakdown of traditional or societal values that influenced how one should conduct their life (personally and professionally). Things were moving from traditional values to more modern values. The individual and not society were now shaping correct behavior.[6]<\/a> Now, fast forward to the 21st Century. Gen Zers and Millennials will move from one job to the next with little regard for company loyalty. Many, at least in my extended family in this age group, rarely give a two-week notice. The individual wholly owns correct behaviors.<\/p>\n

Secondly, let’s revisit the Calvinistic ascetic work ethic that is inherently prescribed to reinvesting monies into businesses. Is there a correlation between the rise of many Christian companies in the United States in the 17th Century with the ascetic work ethic? Did the Calvinist ascetic work ethic fuel the triumphant surge of these Christian businesses\/organizations in the 17th Century listed below?<\/p>\n