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2017 | 20 | 7 | 77-89

Article title

The economic ethics of Calvinism. The reconciliation of piety and wealth

Content

Title variants

Languages of publication

EN

Abstracts

EN
The doctrine of predestination in the Lutheran and Calvinist theology, along with the assumption of a radical separation of nature and grace as well as the material and spiritual realm, had a significant impact on social life. The salvation of the soul, the soteriological dimension of human destiny, remained dependent on the grace of God (predestination), undeserved and unfathomable. The earthly reality, the institution of the Church and good works could in no way contribute to the salvation of the soul. Martin Luther, especially at the initial stage of his reformation activities, focused on private spirituality, considering the earthly dimension of reality to be the domain of the secular power. John Calvin and his successors justified in their teachings a different attitude manifested in the interest in the earthly world based on religious ethics. The doctrine of predestination, therefore, did not result in, as one would expect, quietism but in activism. The Calvinists believed that predestination was not manifested in single good deeds but in a certain methodology of systematised life based on religious ethics. Religiousness was supposed to be expressed through activity in the world and was meant to show the glory of its Creator. Work, thrift and honesty were supposed to lead to the rebirth, i.e. “sanctification” of the world, and were the essence of what Max Weber called the spirit of capitalism. Calvinism led to changes in the approach to such economic issues as money lending at interest, work or enrichment.

Year

Volume

20

Issue

7

Pages

77-89

Physical description

Dates

published
2019-02-25

Contributors

  • University of Lodz, Faculty of International and Political Studies, Department of Theory of Politics and Political Thought

References

  • Aristotle (2003). Polityka (L. Piotrowicz, Trans.). In Arystoteles, Dzieła wszystkie, Vol. 1. Warszawa: Wydawnictwo Naukowe PWN.
  • Calvin, J. (2008). Institutes of the Christian religion (H. Beveridge, Trans.). Peabody: Hendrickson Publishers.
  • Franklin, B. (1900). Poor Richard’s Almanac. New York-Boston: H. M. Caldwell. http://archive.org/details/poorrichardsalm01frangoog
  • Hervada, J. (2013). Historia prawa naturalnego (A. Dorabialska, Trans.). Kraków: Petrus.
  • Luter, M. (1517). Disputation against Scholastic theology. http://augsburgfortress.org/media/downloads/9780800698836kChapter1.pdf
  • McGrath, A. E. (2009). Jan Kalwin. Studium kształtowania kultury Zachodu (J. Wolak, Trans.). Warszawa: Wydawnictwo Naukowe Semper.
  • Rothbard, M. N. (2006). Economic thought before Adam Smith. An Austrian perspective on the History of Economic Thought (Vol. 1). Auburn: Ludwig von Mises Institute.
  • Tawney, R. H. (1926). Religion and the rise of capitalism. A historical study. New York: Harcourt. Brace and Company. http://quod.lib.umich.edu/g/genpub
  • Trueman, C. R. (2004). Calvin and Calvinism. In D. K. McKim (Ed.), The Cambridge companion to John Calvin. Cambridge University Press.
  • Weber, M. (1994). Etyka protestancka a duch kapitalizmu (J. Miziński, Trans.). Lublin: Wydawnictwo Test.
  • Weber, M. (2002). Gospodarka i społeczeństwo. Zarys socjologii rozumiejącej (Preface and translation by D. Lachowska). Warszawa: Wydawnictwo Naukowe PWN.

Document Type

Publication order reference

Identifiers

YADDA identifier

bwmeta1.element.ojs-doi-10_18778_1899-2226_20_7_06
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