The Market’s Place
God and Money: The Moral Challenge of Our Capitalist Culture
by Charles McDaniel
Rowman & Littlefield, 2007
(337 pages, $27.95, hardcover)
reviewed by Gillis J. Harp
When the heir to the Coors beer fortune ran for the US Senate as a conservative Republican in 2004, he declared that “our company’s values are our family’s values.” NBC’s Tim Russert pressed Peter Coors on whether the brewery’s sponsorship of the homosexualist “Black and Blue Festival” in Montreal was consistent with family values. Coors declared that there was no contradiction.
Americans, notes Charles McDaniel in God and Money, “have achieved the ability to dissociate their economic activities from their moral consciences.” Such dissociation endangers their ethical reasoning, since capitalist societies are not “morally self-sustaining” but contain within themselves “corrosive elements.”
McDaniel, visiting professor of church-state relations at Baylor University, offers, in contrast to what he believes some Christians’ uncritical acceptance of the market, the critical perspectives of G. K. Chesterton, Reinhold Niebuhr, and Pope John Paul II, whose personalism respects both human individuality and the common good, and “provides the foundation for a consistently prophetic Christian voice on economic issues.”
Non-Prophets
But McDaniel is not following the religious left. By “prophetic,” he does not mean a secular collectivism. Indeed, he notes how the thinking of many social gospel advocates was profoundly shaped by secular ideology.
Such advocates tried “to assimilate the economic ethos of the time and dissolve tensions between secular and religious institutions.” At the end of the nineteenth and beginning of the twentieth century, for example, “the illuminati of European socialism provided what leaders of the Social Gospel movement believed was the key to the Kingdom of God on earth.”
Such ideological accommodation did not occur only on the left. By the 1970s and 1980s, some conservative Christians embraced a radically anti-statist individualism. Though he argued for a theocratic political order, the Evangelical Gary North made extensive use of libertarian economic theory and jettisoned state functions traditionally accepted by conservatives, insisting, for example, “that the only way to avoid destruction is by deregulating the banking industry and developing a system of ‘private coinage.’”
McDaniel argues that other, more popular, conservative leaders such as Richard John Neuhaus, Michael Novak, and George Weigel adopted Friedrich von Hayek’s unqualified celebration of liberty. His “radical elevation of individual freedom,” McDaniel warns, “has the commensurate effect of denigrating collective contributions to the social good. . . . Hayek and other Austrian philosophers make a ‘foundational claim’ for ‘methodological individualism that devalues all social claims and ideals.’”
Some Evangelicals, such as George Gilder, even expressed exasperation with Hayek and neo-classical economists like Milton Friedman for not going far enough. “Freedom is good in itself and also makes us rich,” concluded Gilder.
Gillis J. Harp is Professor of History at Grove City College in Pennsylvania and the author of Brahmin Prophet: Phillips Brooks & the Path of Liberal Protestantism (Rowman & Littlefield, 2003). He and his family worship at Grace Anglican Church in Slippery Rock, Pennsylvania.
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