Examine critically the extent to which Christians should oppose the structures of Western capitalist society. A cursory glance of Christian responses to capitalism, the market economy, globalisation etc. soon reveals that there is a wealth of opinion being produced on the subject, and that great diversity exists within that opinion. Some oppose capitalism in its very essence, seeking socialist alternatives; others wish to affirm what capitalism has achieved, whilst noting room for improvement and refinement in the system whilst others still seek deeper reform without actually presenting an entirely new alternative to the core of the system. 1 This essay attempts to affirm a path of reform for capitalism (all but synonymous with the market economy ) as being a coherent Christian theological and ethical response to global economics, its successes and failings. Whilst the Church is now engaging with these issues, historically, it has struggled to decide whether or not to have a voice in issues of economics on its largest scale. It has been suggested that potential causes of this are that the churches have never woken up to modernity (and the market economy is a supremely modernist invention); that the churches have historically held a highly individualistic approach to responsibility and morality with little awareness of structural sin or social ethics; or that the churches knew that they were deeply implicated in the workings of an economy which might not exhibit many recognizable Christian traits. 2 Whilst this question asks for a consideration of the structures of Western capitalism, it is surely the case that structures are built upon ideologies and principles and that they determine results. They can, and perhaps should, therefore, be judged on both the quality of the ideology behind them and the strength of the results that they produce. That will be the method that this essay employs. Therefore opinions about results (such as the suggestion that capitalism produces 1 Atherton, J., Christianity and the Market, pp.79-84 2 Brown, M. & Ballard, P., The Church and Economic Life, p.4 Page 1 of 7
the formula 60% winners, 40% losers; 10% big winners, 10% big losers 3 ), or ideology (such as capital is at its core a fundamentally unchristian institution, and Christianity has to be far more aware that the opposite of graced relationships are indebted ones 4 ) will form the assessment of the Christian response to Western capitalist structures. The fruits of capitalism are not all negative, despite what much popular opinion on it may suggest. In fact, there are convincing claims for the marked benefit that society has received as a result of the operation of the market economy. The economic system s efficiency and drive for what is perceived as the common good is applauded by many Christians taking a consequentialist approach. 5 Conceptually, capitalism is intended to be a positive influence: Each individual seeks his or her own advantage, yet the common interest is served certain legal forms, and norms of behaviour, are observed It is therefore a moral institution, as well as economic 6 but it is also the reality that around the world where free trade operates, people and economies are benefitting. Living standards and access to technology and information are increasing where the market system is being put to good use. 7 GDPs have risen, and the affluence of nearly every Western nation is built upon this system. It is also seen as an essential aspect of society, a similar view to Margaret Thatcher s memorable There is no alternative. The moral difficulty with capitalism arises not from it being a market system. We need ways of exchanging goods and services in order to survive. Amartya Sen put it simply : Being against the market is like being against conversation. It s a form of exchange. 8 3 Linden, I., Global Justice in Churches Together in Britain and Ireland, Prosperity with a Purpose, p.74 4 Britton, A., & Sedgwick, P., Economic Theory and Christian Belief, p.211 5 Atherton, J., op. cit., p.87 6 Britton, A., & Sedgwick, P., op. cit., p.197 7 http://www.licc.org.uk/articles/two-sides-of-the-balance-sheet - last accessed 5/5/08 8 http://www.licc.org.uk/articles/checking-the-march-of-capitalism Page 2 of 7
But there is a moral difficulty. Again, taking a consequentialist approach, it is clear that capitalism has failed to prevent many ills, and produced more. Accusations of unfair and inefficient distribution of wealth and power, monopoly, oligopoly, imperialism, exploitation, social alienation, inequality, unemployment, economic instability, urbanisation and negative environmental impact are all thrown at capitalism as problems that it has, if nothing else, exacerbated. 9 The quest for capital and the acquisition of wealth are described in no mean terms by, for example, Ulrich Duchrow as a new form of idolatry. 10 At least three of capitalism s perceived problems cause specific Christian concern; market scope, individualism and globalization. We shall now consider these in turn. In a free market economy, theoretically, anything and everything has a tradable value, and can be drawn into the market. Intellect, culture and tertiary services are perhaps some of the most obvious non-industrial inclusions. This raises deontological questions for many Christians in that it has the potential to permit activity that they believe is wrong, without exception. Britton & Sedgwick introduce the question of selling blood or body parts and prostitution; 11 to which I would suggest could be added slavery and spiritual encounters. Many economists who proclaim capitalism as the best system would accept some of these limits, and *N+early all economists would recognise that the scope of the market cannot and should not be universal. 12 What they would not want to do is have to decide where to draw the line, and that gives Christians an open door to offer a contribution to the debate. The call to the Church to speak prophetically to the world is almost invited here by economists, and should not, certainly, be dismissed. The great claim of Adam Smith s economic revolution (that each should seek their own gain for the common good) has led, perhaps paradoxically, but perhaps not, to a rise in individualism. 9 Atherton, J., op.cit., pp.117ff 10 ibid. 11 Britton, A., & Sedgwick, P., op. cit., pp.206-7 12 ibid., p.207 Page 3 of 7
As personal financial success and fulfilment are sought more and more, the sense of ourselves as public beings is in decline. 13 This is encouraged by the market economy, where the individual s gain is the only thing needing to be considered as everything else will work itself out. Yet there are problems around the world that are not working themselves out, and the ego-centric part of the capitalist approach lacks, perhaps, appropriate checks and balances of community focus to be able to point these out. Here then is another opportunity for the Church to speak into: human beings are because they are in relationship. And that is a far cry from individualism. Economic activity then, for the Christian, and for all as understood by the Christian, should be properly governed by rules of morality and kindness, inculcated in the course of education based on community values, not naked self-interest. 14 (italics mine) Globalization, although a distinct area of study, is highly linked with capitalism as the logical progression of a free and open market. This, perhaps more than any other aspect of capitalism has received significant coverage and attracted Christian interest. Whilst there is significant disagreement as to its relative virtues or otherwise, 15 aspects of it are roundly condemned by Christians from a variety of backgrounds and theological positions. At the heart are issues of fair trade, where it is apparent that some developing nations are not given the same kind of access to world markets as their more affluent neighbours. 16 The accusation is that [u]nchecked corporate interests are writing a global constitution that elevates corporate profit-making over the rights of the world s citizens to protect their livelihoods and the environment. 17 That equates to charging the Western world with not playing by its own rules. If a free market economy does not have free markets globally, then it is no longer a free market. The payment of huge subsidies to Western 13 Linden, I. & Kennedy, J., An Overview in Churches Together in Britain and Ireland, Prosperity with a Purpose, p.28 14 Cramp, A.B., Economic Ethics in Atkinson, D.J. & Field, D.H. (eds.) New Dictionary of Christian Ethics and Pastoral Theology, p.117 15 See Heslam, P.S., Globalization: Unravelling the New Capitalism 16 Linden, I., op. cit., p.72 17 Heslam, P., Checking the March of Capitalism, http://www.licc.org.uk/articles/checking-the-march-of-capitalism - last accessed 5/5/08 Page 4 of 7
agricultural and industrial producers amounts to the same by enabling them to undercut the price of the same product coming from poorer nations. 18 For capitalism to lead to the greatest good for the greatest number, then, by capitalism s own theories, markets need to open fairly. If capitalism is to make such claims of global redemption without delivering, then Christians are given further opportunity to speak of redemption and liberation as they understand it. 19 So Christians have opportunities and perhaps even an obligation to speak into capitalism on a moral (market scope), theological (individualism) and legal/economic (globalization) levels, and more besides. Whilst some, like Duchrow, seek to replace capitalism with something more akin to socialism, the dominant call from the Church is for the reform of the market economy. This is the most realistic approach. It recognises that whilst it is impossible to make anyone better off without at the same time making them worse off, 20 where there is not perfect competition (e.g. monopolies, unfair trade) then a movement towards perfect competition is to everyone s advantage. But whilst the question is whether it can ever be reformed, or is it doomed to moral bankruptcy, 21 the Christian s role remains to call the global economy towards good practice and away from corruption. This process has begun and finds champions in, amongst others, Philip Wogaman 22 and Jim Wallis. As we have seen, the call involves affirming where capitalism leads us in a positive direction, whilst also noting where it causes problems. The problem with capitalism as it now operates is that it is less concerned with enhancing the lives of the many than with making profits for the few. And in so far as it exacerbates poverty in the pursuit of wealth it remains a system of injustice. 23 That is a reality today, but it does not have to be so. 18 Linden, I., op. cit., p.76 19 Heslam, P.S., op. cit., p.21 20 Britton, A., & Sedgwick, P., op. cit., p.201 21 Heslam, P., Letter to the Church Times, published 11/5/01 22 Atherton, J., op. cit., pp.156ff 23 http://www.licc.org.uk/articles/checking-the-march-of-capitalism - last accessed 5/5/08 Page 5 of 7
Christians, then, have a duty to speak into Western capitalist society. Sometimes that will involve opposition to illegal, unfair, immoral or ungodly practices such as those mentioned above. Other times it will involve an affirmation of what is being done to raise the productivity and wealth of the global economy. But most of all it will be to encourage capitalism to achieve what it sets out to achieve; the greatest good for the greatest number. Whilst this is a topic that is growing in interest amongst Christians, many remain impassive towards such big, seemingly unalterable situations. Apathy, though, is part of the problem, and part of the solution must be the reinvigoration of politics, 24 and Christian involvement in it. But it is, in theory, a task of preaching to the converted. Brian Griffiths, 25 who takes the conservative approach of affirming capitalism, yet also calls it to reform, suggests that human sinfulness is found most evidently in corruption (see also Harries 26 ) and selfishness, which he doesn t see as inherent to the market economy in its present form. Were the market economy operated with Christian and moral principles such as trust, equality, justice and good stewardship, many of the problems of the current model would be solved. 27 These are principles that are not alien to the core doctrine of capitalism of the individual seeking benefit and the community attaining it, though that may need reinterpreting and re-emphasising the latter to ensure that the traps of capitalism are not fallen into again and again. The job of the Church is to seek the Kingdom in capitalism. 24 http://www.licc.org.uk/articles/checking-the-march-of-capitalism 25 Preston, R.H., op. cit., p. 80 26 Harries, R., Is there a Gospel for the Rich?, p. 62 27 ibid., p. 81 Page 6 of 7
Bibliography Atherton, J., Christianity and the Market: Christian social thought for our times, SPCK, London, 1992. Britton, A., & Sedgwick, P., Economic Theory and Christian Belief, Peter Lang, Bern, 2003. Brown, M. & Ballard, P., The Church and Economic Life: A Documentary Study: 1945 to the present, Epworth, Peterborough, 2004. Churches Together in Britain and Ireland, Prosperity with a Purpose: Exploring the Ethics of Affluence, CTBI, London, 2005. Cramp, A.B., Economic Ethics in Atkinson, D.J. & Field, D.H. (eds.) New Ethics and Pastoral Theology, IVP, Leicester, 1995. Dictionary of Christian Harries, R., Is there a Gospel for the Rich?, Mowbray, London, 1992. Heslam, P.S., Globalization: Unravelling the New Capitalism, Grove E125, Grove Books, Cambridge, 2002. Preston, R.H., Religion and the Ambiguities of Capitalism, SCM, London, 1991. Internet References London Institute of Contemporary Christianity http://www.licc.org.uk Page 7 of 7