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The Protestant work ethic originally celebrated labor as one's individual responsibility and calling, and later became the basis for modern capitalism.
One of the byproducts of the Protestant Reformation was a new outlook on labor. Martin Luther taught that labor, including manual labor, was a noble calling. And that a person should apply himself and herself to that calling with a sense of worship for God. Over time, the Protestant work ethic came to symbolize individual responsibility and commitment to one's labor. It soon became a driving force behind commerce and industry in the western world, and helped shape the ideas of Adam Smith and modern capitalism. Does the Protestant work ethic withstand biblical and moral scrutiny? What the Bible Says about MoneyIn his letter to Timothy, the Apostle Paul places the "love of money" at the "root of all evil" (I Timothy 6:10). While most modern English translations have softened this to say "the root of all kinds of evil," the original King James Version seems to be more accurate to the original Greek. The "love of money" represents greed - the desire for gain. Sociologists today would be hard pressed to deny that greed and the desire for gain -- for possession - is at the source of all our social pathologies. Though the Bible condemns the "love of money," it nevertheless contains many practical lessons concerning money and labor, implicitly acknowledging the reality of money and its importance. The book of Proverbs, for example, is replete with wisdom concerning money. What's more, the Bible records that God often used money and riches to bless some of His followers, such as Solomon - the richest man in the Bible. Jesus and MoneyIn his famous Sermon on the Mount, Jesus sets the tone for his ministry and teachings. He tells his listeners to not "lay up treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven" (Matthew 6:19-20). He goes on to say that his people should not worry about the future (including their financial future), but should "seek first the kingdom of God" and trust God to provide for their needs (Matthew 6:33). Clearly, the priority of God's people is (or should be) the kingdom of God. When God's people shift their focus to the things of the earth, they are focusing on that which is perishable and will not last. As Dr. John MacArthur points out, Jesus taught more on money than virtually any other subject. Why? MacArthur answers: "Money is an index to a person's character. It is a measure. It is a manifestation of the heart." Does this mean we should ignore money or the other things of the earth? Well, in his third epistle, the Apostle John conveys to Gaius his wish “above all things” that he may “prosper and be in health, even as [his] soul prospers.” This gracious wish, expressed as a greeting from one friend to another, implies very strongly that the Apostle John (under the inspiration of the Holy Spirit) saw nothing wrong (at least not inherently) with economic prosperity. What about the Protestant Work Ethic?The term "Protestant work ethic" was first coined by German economist Max Weber in his epic study The Protestant Ethic and the Spirit of Capitalism. Weber's premise is that the influences of Protestant Christianity, especially Calvinism, intersected to elevate work as a sense of duty and obligation. The theological undertones and implications have been largely forgotten or set aside, and the "Protestant work ethic" came to be seen simply as a driving force for individual responsibility and opportunity. What's more, work was seen as something a Christian should do, not for his or her own edification, but to the "glory of God." Renowned Christian theologian John Stott defines work as "the expenditure of energy in the service of others (mental or manual or both) which brings fulfilment to the worker, benefit of the community and the glory of God." The Protestant work ethic is a controversial concept to this day. Yet virtually all historians accept that it deeply influenced the founding and colonization of the United States and the shaping of western civilization in general. The cumulative lesson in all this seems to be that a person must not make work or wages his or her primary focus and love. Rather, he or she should work to the "glory of God" and the betterment of his or her fellow man. This doesn't mean we should ignore money, but if we make it our love, we run afoul of biblical teachings and the lessons of history.
The copyright of the article Evaluating the Protestant Work Ethic in Protestantism is owned by Brian Tubbs. Permission to republish Evaluating the Protestant Work Ethic in print or online must be granted by the author in writing.
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