Capitalism And Catholic Social Teaching

Karl Marx’s view of society was based around the economy. All other social structures according to Marx, such as religion, family values, and politics stem from the base, the economy. Religion played no part at all in Marx’s sociological views. He is known as an atheist. He believed that religion was nothing more than a burden on society. “The

“The class of the wholly property laws, who are obliged to sell their labor to the bourgeoisie in order to get in exchange, the means of subsistence for their support. This is class of the class of proletarians, or the proletariat.” As we know that “The communism is a theoretical statement of the conditions for the emancipation of the proletariat.” It is the doctrine of the liberation of the proletariat. There were no such labor and rich people cannot own any worker. In society everybody have his or her own farmland, but all the production is owned by the state. How much food each person will get is depending on how much food they contributed to the country. In the idea of communism everybody has to share, and there are no such individual secrets. All the people should have the same interests. According to the research few students at Stanford University did, “in a communist society, the individual’s best interests are indistinguishable from the society’s best interest. Thus the idea of an individual freedom is incompatible with communist ideology. The reason to hold an individual speech and information rights would likely be met only in certain instances rather then across time. Making the default a lack of freedom.” Not only share and have same interest, they also share their benefit together. Communist focuses on the benefits to society instead of individual. All the land was

In the article "Moral Criticisms of the Market," Ken Ewert composed an educational article on the economic system of capitalism to address the moral issues that the “Christian Left” critics had raised. Christian socialists reprimand the system of the free market for its morals or lack thereof, as well as the system inherently created an environment where selfishness and impersonal and individual relations is encouraged, and economic oppression and exploitation of the weak thrives (Ewert, 1989).

It is important to understand that Weber believed capitalism was fuelled by ideas, such as Protestantism, specifically Calvinism. His belief was that Protestants were very different to Catholics, spending more time focusing on their community rather than purely focusing on their own individual families. They worked towards a common goal, to ensure they worked to their full potential. Weber claimed that Protestants experienced feelings of guilt and directed these negative emotions into their work which Weber called “The Protestant Work

Weber argues that religious beliefs contributed to major social change- specifically the emergence of modern capitalism in Northern Europe in the 16th and 17th centuries. Modern capitalism differs from capitalism as it is based on systematic, efficient and a rational pursuit of profit and profit for its own sake rather than consumption. Weber calls this the spirit of capitalism.

28). He describes wealth as a “…blessing to mankind,” (Gladden, 8). Gladden’s perspective of causality dissents from Weber and Sellers; he believes that, “…one effect invariably produced by Christianity upon an uncivilized people receiving it is to multiply the wealth of that people,” (Gladden, 5). He argues, Protestantism, and ultimately Christianity, cause people to desire material goods (Class notes, Feb. 28). Thus, Christianity cannot be against capitalism without contradicting itself (Gladden, 8). Gladden’s evidence for his argument stems from the Bible. Gladden contends that there are statements in the Old Testament in which “…the possession and the increase of wealth are adduced as proofs of the favor of God,” (Gladded, 6). Wherefore, the New Testament supplements this argument by clarifying that is expected for men to accumulate wealth and possessions, but also God admonishes people valuing material goods over spiritual good, but not material wealth itself (Gladden,6). That is, people are meant to value spiritual well-being over material goods, but also remember they are commanded to be “fruitful” on earth and thus produce and amass wealth (Gladden, 7). Finally, Gladden realizes capitalism is not the problem; the problem is the unequal distribution of wealth (Class Notes, Feb. 28). He says, “No possible system will remove all

Religion plays a role in the expansion of capitalism. Weber’s example in the book on Vietnam not being a developed country due to its religious belief of Buddhism, enlightened me on how the other countries progress at different rates.

Christians are called to the higher purpose of fulfilling a spiritual life in accordance to God’s will (II Timothy 1:9 New Living Translation, NLT). At the same time Christians are a part of society and therefore participate in the wealth of the economy. Although some have challenged business is morally neutral, business can be a wonderful way to bring glory to God (Grudem, 2003). This is possible when Christians apply their Christian worldview and abide by a code of conduct constructed from this worldview (Ruddell, 2004). This paper will examine the process of constructing an ethics program based on a Christian worldview.

When discussing the formation of the modern bourgeois and proletariat, Marx claims industrial capitalism has purposefully destroyed previous social paradigms. The current bourgeois is not a continuation of millennia of advancement, but a concentrated shift to “naked, shameless, direct, brutal exploitation” (222). The language used is remarkably violent: “the bourgeoisie…has pitilessly torn asunder…drowned in the icy water of egotistical calculation” (222). Capitalism is inherently predatory, as it must “constantly revolution[ize]…the whole relations of society” (222). The bourgeoisie can and consistently have destroyed civilizations. Therefore, communism should not be criticized as abnormal for attempting to bring about an end to this cycle of destruction. Marx uses religious language when describing professions, “stripped of [their] halo” (222) by “paid wage labour” (222): they were “hitherto honoured and looked up to with reverent awe” (222). The idolization of these groups suggests capitalism has gone against the sanctity of labor by only making it worth market price. That communism hopes to return value to “every occupation” (222) means that it is helping restore their quasi-religious status. The following

Factory workers worked in excess of 60 hours per week and included all members of the family. They worked for little wages and the conditions were harsh. As people turned to the church, little encouragement or support was provided. The church became passive in their members struggles. It did not encourage them to stand up for themselves. Instead the church favored the newly rich members and left the factory workers abandoned. This is in such contrast to the Reformation and Revolution period in which the church controlled all parts of one’s life.

Generally, Marx’s position on religion is drawn up in an entirely negative manner. In his writings, he expresses his belief that religion is a set of doctrines intended to stabilize, while at the same time bring into servitude the working class people. In addition to that, he argues that the society’s inclination towards religious excitement serves to represent a reaction to disaffection. Also, Marx contends that, since religion causes human beings to feel delusive happiness it makes an erroneous mental representation in as well as of itself. Indeed to him, it is an instrument utilized to sustain cultural systems together with ideologies that in most cases encourages oppression in the society (Parsons 38-46).

Capitalism has been the subject of ethical criticism since it was first introduced into society. I defend the morality of capitalism because it gives people incentive to work, establishes a web of trust between them, satisfies their material well-being, and generates a wide spectrum of prosperity.

Following the Industrial Revolution in 19th century Europe, change was in full swing and religion began to have different meanings for different people. The upper-class citizens used Religion, namely Christianity, and the power that it possessed in an attempt to keep their high status in society, while the lower class turned to faith so that their lives could possibly improve. Instead of religion being the cornerstone of faith and worship amongst all people, it was being used for power and money by the upper class. Even worse, religious leaders were using the upper class people as well, gaining money and authority from their endorsement. A man by the name of Karl Marx saw

     Communism is viewed also by a religious standpoint. To explain the kind of communism that the early church practiced it is necessary to understand the sense of

Religious beliefs in conjunction with the necessary economic conditions led to the development of the a full blown capitalist society. However through time, the religious foundation that formed the capitalist society gave way and the yearn for material success became “a casing as hard as steel” (Weber PA: 170). Religion created capitalism, but once it was in full swing, religious convictions disappeared and human beings became trapped in an iron cage as prisoners to capitalism. Thus, it is possible to live in a society without religion, but it would be a society that is soulless with increased strive for technological efficiency, rational calculation, and control.