Some assume that capitalist ideas grew and flourished in the Enlightenment in the 18th century, which was famous for being a time of diminishing role of religion in society, but in reality the church institution in the Middle Ages was the main place for the first buds of capitalism.

German sociologist Max Weber (1864-1920) linked the origins of capitalism to modern Protestant cities, as monasteries and churches that owned up to a third of the land in Europe began to rationalize economic life with practices similar to the rule of law, bureaucracy, conflict resolution mechanisms, specialization, institutional permanence and the accumulation of capital provided by them. Modern capitalism.

Weber believed that Protestantism, which is concerned with the joys of life, is closer to capitalism than Catholicism, "the most separate from the world."

Thus, capitalism and Christianity were not in conflict. Weber argued in his book Protestant Ethics and the Spirit of Capitalism (1905) that the initial "soul" of capitalism may not have been Christian itself, but Protestant Christianity and Calvinist theology stimulated the rise of modern capitalism, and capitalism was compatible. Almost with Christian practices, yet Weber noticed that this spirit had already departed from its religious roots.

In the 21st century, at the time of "capitalism dominated by finance," Yale University academic Catherine Tanner adopts a different reading of the current scene. In her introduction to her book "Christianity and the New Soul of Capitalism", she says that she is critical of the current spirit of capitalism for her belief that its Christian commitments require it.

"But I also suggest throughout the book's chapters that the current organization of capitalism deserves such criticism, regardless of its religious obligations, because of its undesirable effects on people and populations, and its distorting effects on the way people understand themselves and their relationships with others," she continues.

She goes on to say that capitalism today and modern economic theory have become more individualistic and expand so much that it “pretends to be infinitely comprehensive, and there is nothing outside of it” and shapes behavior and humans with its own character.

Tanner compares concepts such as ultimate loyalties (your job, your boss, or God?), The bond market and debt service to the state of slavery, and examines how today's investment world distorts our concept of time and our sense of place.

Most of the discussion in the book focuses on the destructive effects of debt, and the mechanisms that perpetuate a debt culture.

We live in a world almost entirely driven by the credit and financial sector of the economy - which accounts for the lion's share of the global economy today - and although it is invisible to most people, it is similar to the air we breathe.

Contradictions


In her report published by the American website Marginalia, writer Christina McCurry said that Christianity and the New Soul of Capitalism is an extension of Weber's idea. Christianity and capitalism have been completely lost, so that they are essentially antagonistic.

The writer added that Tanner's interest is based on the methods that capitalism adopts to train us to act, think, desire, perception, and even fear, and she says, "We need this perspective in order to notice the crisis in which we have fallen, especially since capitalism masquerades as normal life and prevents us from thinking outside its restrictions." .

She reported that Tanner's approach moved away from the details in order to see the bigger picture.

Critical theorists have argued that this method is particularly useful when facts and data are established within an ideological system, where they cannot be trusted to reveal the whole truth.

Capitalism


In the case of theoretical and critical thinking about capitalism, it becomes important to understand what capitalism we are talking about, but that is difficult given that the term “capitalism” remains a “fundamentally contested concept”.

What is more, the set of phenomena, practices, values ​​and institutional arrangements that the term refers to is constantly changing.

Therefore, summarizing all of these as one "spirit" would be a difficult task.

McCurry said, "The New Soul" began by explaining that the spirit it discusses is current "financial" capitalism that readers understand through the spirit of working in the US financial sector prior to 2008, and sometimes from the experience of those facing the fallout from economic crises and acute poverty.

The author has indicated that the exciting picture of capitalism in the "new spirit" may be very useful.

It can be read as a set of questions, the most important of which is how people outside the financial sector can recognize the pressures that Tanner identifies in their private lives and how they internalize the values ​​that criticize it.

And then, how could the faith they profess be useful for reorienting their priorities and interests?

Criticism


The author notes that the book “The New Soul” confirms that capitalism itself has a single soul and is internally consistent. She described this spirit as completely malicious and evil. Either it leaves corrupt effects, or it has no positive or morally neutral effects, as it puts it.

However, McCurry criticizes this idea, seeing that it is ambiguous and its moral context is complex, and there are practical and moral advantages to capitalist thought in spite of its injustices and disadvantages.

She fears that "The New Spirit" will become the decisive word about the relationship of Christianity and capitalism today, as the book sees capitalism as "anti-spirit", the antithesis of divine grace, and even a synonym for paganism.

In a severe critique of the author and his idea, McCurry says that the book’s findings may lead to a fragile and “anti-work” ethic and perhaps anti-money and debt, anti-jobs, and any form of social organization or distribution of power.

She continues her criticism, considering that the book concludes that neither work nor any other economic practice capable of rewarding the effort should have a place in the life of a religious Christian, and yet the idea of ​​the book does not seem new of its kind, as Christian criticisms of capitalism have become common in recent times.

Several years ago, the Argentine Pope of the Vatican, Francis, described capitalism as the cause of inequality at the very least or fatal at worst, and declared that "we can no longer trust the invisible forces and the invisible hand of the market."

In the discussion between the idea of ​​the book and its criticism, it appears the difference between capitalism, which Weber wrote about as closely related to Protestant Christianity, and capitalism in its latest version, in which the author stresses its separation from morality and religion due to the selfish motives condemned by religious teachings.