Developments, in general, do not seem to be the issue for Polanyi as much as the kinds<\/em> of changes this type of market economy was having on society, especially around land and human labor. Polanyi explains, \u201cBut labor and land are no other than the human beings themselves of which every society consists of and the natural surroundings in which exists. To include them in the market mechanism means to subordinate the substance of society itself to the laws of market.\u201d[1]<\/a> The latter part of this quote reveals one of the major issues being addressed and diagnosed in Polanyi\u2019s book. What type of society did the SRM create? \u00a0This is also where I believe Max Weber\u2019s, The Protestant Work Ethic and the Spirit of Capitalism <\/em>and Francis Fukuyama\u2019s, Identity<\/em> can be woven into the conversation.<\/p>\n Jason Clark in his paper, Evangelicalism and Capitalism,<\/em> explains, \u201cThe market itself becomes a society, as identity and practice relocate from within religious communities to the market itself as the site of a new religious and embedded community, a new market community.\u201d [2]<\/a> A chain of events seems to occur if I am understanding the theories of these books correctly. A type of capitalism and work ethic, not the kind that is high production and high consumption, is founded upon and born within a Christian Evangelical theological framework. As time goes on the very foundation this type of society is built on with certain Christian values, communal responsibilities, and eschatological hopes is lost. This produces a \u201cmarket society\u201d with different priorities. Now the western culture is both high production and<\/em> high consumption which increases humanities competitive nature in the economy<\/em> resembling Darwinian\u2019s \u201csurvival of the fittest\u201d. [3]<\/a><\/p>\n James Fowler, a professor of Human Development and theologian, lays out a fascinating theory in his book, Stages of Faith<\/em>. He says humans have the potential to move through various stages of development and proposes that much of the world operates and thrives on competition (stage three), at least when he wrote it in the eighties long after the industrial revolution. Has competition always been a part of human existence? Is this the type of kingdom Jesus was turning upside down?<\/p>\n This tribe against that tribe.<\/p>\n This kingdom against that kingdom.<\/p>\n This nation against that nation.<\/p>\n This political party against that political party.<\/p>\n This religion, denomination, or theology against that religion, denomination, or theology.<\/p>\n This business against that business.<\/p>\n The industrial revolution could have just given opportunity for western humanities competitive nature to now thrive in the economic arena, especially without its religious or spiritual roots, if Max Weber\u2019s theory is correct. However, James Fowler observed that after individuals, and I believe communities, move through a very difficult period (stage 4) of intense critical examination of their inherited beliefs or systems through education or various experiences they may move away from competitive behavior and embrace wonder, cooperation, and collaboration (stage 5).[4]<\/a><\/p>\n As Dr. Clark pointed out, we really<\/em> don\u2019t know what came first, the chicken or the egg concerning some of these theories around capitalism, religion, and the industrial revolution. All we know is that certain realities existed and still exist today. How can we as Christians avoid contributing to and perpetuating a society that primarily operates and defines success through competition and survival?<\/p>\n Circling back to when I was fully immersed in the business world, or \u201cmarket society\u201d, for a few years, it was my faith that countered some of the cultural values that came with the territory. I have to say that I also found some of the behaviors, motives, and emotional maturity in this environment were just as healthy, if not healthier, then what I encountered in some ministry context. I learned a lot during this period. However, the higher I climbed the ladder, the more I noticed an ethical struggle between keeping people\u2019s genuine wellbeing as my priority and hitting my quarterly numbers for the sake of succeeding and providing for my family. On top of that, was the environment of status, material reward, prestige, and recognition that comes with success. M<\/em>eglothymia<\/em>, \u201cthe desire to be recognized as superior\u201d that Francis Fukuyama discusses in Identity<\/em>, was recognized as a virtue in these spaces. [5]<\/a><\/p>\n To be honest, getting public recognition on company calls felt good. Receiving awards at banquets was nice. Seeing my name at the top of the sales board was a rush. A higher salary and bonuses made my families life much easier after working in full time ministry for so many years. I really do not see anything inherently wrong with these things. However, during my sales career, my conscience was struck one day while doing a consultation when I saw the person in front of me as a means<\/em> to get more of what I mentioned earlier, rather than a person<\/em> who had a legitimate need and a budget. It was my faith and, I believe, God\u2019s spirit that redirected my motive in that moment. After that, I committed to selling with integrity, but moments like these revealed the lure of money, success, and competition.<\/p>\n This does lead to questions around money<\/em> and its effect on Christian faith and human values. 1 Timothy 6:10 says, \u201cFor the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.\u201d<\/p>\n Questions this raises for me:<\/p>\n Do I live to work or work to live?<\/p>\n How is human identity, success, and worth really <\/em>measured in western culture? Even Christian culture?<\/p>\n Am I sacrificing people on the altar of money or sacrificing money on the And of course\u2026What would Jesus do post industrial revolution?<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n [1]<\/a> Polanyi, Karl, The Great Transformation<\/em>, (Boston: Beacon Press, 1985), 71.<\/p>\n [2]<\/a> Clark, Jason,\u00a0Evangelicalism and Capitalism: A Reparative Account and Diagnosis of Pathogeneses in the Relationship<\/em>, (London School of Theology, 2018), 135.<\/p>\n [3]<\/a> Clark, Evangelicalism, 151.<\/p>\n![\"\"](\"https:\/\/blogs.georgefox.edu\/dlgp\/wp-content\/uploads\/2023\/10\/Adjustable-W-W-J-D-Bracelets-12-per-pkg_f50c6a6f-0b3d-40f6-8191-5965eecbabad_1.913c83b955bc78ed7507edb020ac5bbf.jpeg.webp\")
<\/a>alter for people? (Metaphorical!)<\/p>\n