The Protestant Ethic and the Spirit of Capitalism is an analytical work by Max Weber on the

development of modern societies through the eyes of Christianity. Webers analysis includes the rise of
the bourgeois after the 16
th
century Reformation until the Baptist movement. Weber takes the reader
through the various Protestant denominations: Lutheranism, Calvinism, Pietism, Methodism, Puritanism,
Quakerism, and the Baptist movement. He examines how each one of these denominations developed
the concept of proving ones calling (Beruf). His premise is that each one of the Protestant groups
were fundamental in shaping the Spirit of 20
th
century capitalism. In the final chapters of the book,
Weber offers a rebuttal to the critics of his analysis.
Max Weber begins his analysis by explaining the attitudes and lifestyles of pre-Reformation
Europe. He describes the Catholics as being conformists and under the authority of the Church. When
contrasting the Protestants to the Catholics he says, The Catholicis more calm; his acquisitive drive is
lower, he places more value on a life which is as secure as possible, even this should be on a smaller
income, than on a perilous, exciting life, which could bring honor and riches (Weber, pg 5). Weber
makes it clear that the spirit of labor is not the product of the Enlightenment, but due to
Protestantism.
Weber dedicates much time in explaining beruf (ones calling). At the first stage, he explains
how the Greek texts were translated into German to produce the concept of beruf, ones vocation.
Weber states, And if we trace the word back through history in the civilized languages, it becomes
evident that the Latin, Catholic peoples, like those of classical antiquity, have no expression which quite
corresponds to our word, beruf (Weber, pg 28). He further explains how the fulfillment of duty
inevitably led to the religious significance of secular everyday labor (Weber, pg 29). This is what
eventually would be coined, the calling.
Subsequently, each denomination of Protestantism played its part in the development of the
calling. At the second stage, Calvinism played a huge role in molding the idea of beruf. By combining
the election by grace and predestination doctrines, Calvinists developed the concept of proving ones
calling. This concept was stirred much controversy among the Lutheran circles, since they believe that
grace was a free gift and could not be earned through works. On the other hand, the Calvinists
systemized a life of ethical conduct, which would lay the foundation for business ethic. Next, Methodist
doctrine emerged out of Pietism and added its tingeregeneration, i.e. an emotional assurance of
being saved which came as a direct fruit of faith, as indispensable foundation, and sanctification of sin,
as a demonstration of the state of grace. This idea is the antithesis of Mircea Eliades idea of
regeneration of time, since the importance of sacraments and rituals were devalued. Following, the
Baptist doctrine introduced the idea of regeneration which the spirit brings about (Weber, pg 100). The
Baptist beruf can be summed up as the rationalization of the conduct of life in the world with a view to
the beyond (Weber, pg 104). Consequently, English Puritanism came to be known as English
Hebraism because of its self-righteousness and sober legality of asceticism (Weber, pg 112). Finally, the
evolution of the calling became significant in the capitalist spirit.
Another essential element in the development of the spirit of capitalism was the sense of
community. Weber states that The borrowers whole life in society is based on membership of the
community which, in return, guarantees his creditworthiness (Weber, pg 206). Being part of a church
group guaranteed fixed retail prices, exemplary management of credit, and avoidance of all worldly
extravagance and any kind of debauchery (Weber, pg 208). Moreover, the class meetings ensure that
the members are kept in check and proving their calling. It is noteworthy to mention that the
universalism of the Church led to sectarian ideas, especially the inner light concept of Quakerism. As
a result of this idea emerged American democracy.
The idea of democracy and religious freedom led to the secularization of capitalism. In
Society and Its Discontents, Freud makes his point clear that the rules established by civilization curtail
sexual freedom, thus producing a state of perpetual anxiety and aggression. Eliades answer to this
problem is that civilization needs to regenerate itself through time. Weber states that when modern
civilizations were being formed, people were concerned with the afterlife, thereby overshadowing
everything else (Weber, pg 214). Furthermore, he states that the institutional Church drove the
individual to emancipate himself from all authority, thereby becoming hostile toward religious
communities (Weber, pg 215). On the other hand, Weber agrees that the pursuit for obtaining
salvation was essential to cultural development. It appears to me that Freuds thesis on civilization is
the antithesis of Webers thesis on development of civilization. Weber chides the modern man by
saying that he is not able to imagine the agonizing force of metaphysical notions. Hence, Freud can be
placed on the same side with psychoanalysts John Stuart Mill and Herbert Spencer. Thus, within this
modern context of secularism, it makes perfect sense why Rudolf Otto would write such a work as The
Idea of the Holy. Furthermore, it is also evident why W.C. Smith would feel compelled to establish a
dichotomy between religion and faith. This way, one can study how religion has played a significant role
in the development of civilization, without delving into the individuals experience, as Otto suggests.
Finally, Weber expresses in his final rebuttal that the development of civilization should not be solely
attributed to the harnessing of the natural sciences, but to the methodical life that spurned out the
Reformation.