Christian Case for Capitalism
- James Collazo
- Dec 18, 2020
- 12 min read
Updated: 4 days ago
Introduction
Capitalism is an economic system in which private individuals own most businesses, and the market decides what people produce and how money is distributed. In the United States, many Christian conservatives believe that capitalism aligns with Christian values because it encourages personal responsibility, individual freedom, and respect for hard work. In the past ten years, they have also supported populism, which gives ordinary people a voice against powerful elites and institutions. Christian conservatives back both capitalism and populism because they value freedom, morality, and community. Capitalism promotes hard work and generosity, while populism helps communities take part in politics. Together, they create a system that reflects Christian conservative beliefs.
Christian conservatives support both capitalism and populism because they value freedom, morality, and community. Capitalism encourages hard work and generosity, following the biblical principle that "it is more blessed to give than to receive" (Acts 20:35). Populism empowers communities to participate in politics and care for one another, reflecting the apostle Paul's teaching to "carry each other's burdens, and in this way you will fulfill the law of Christ" (Gal. 6:2). Together, these ideas express conservative Christian beliefs about faith, freedom, and responsibility.
In contrast, socialism is a system that calls for public, not private, ownership or control of property and natural resources. Christian conservatives and populists often reject socialism because it clashes with their core beliefs about individual freedom, private property, and the proper role of government. The Bible supports personal responsibility and voluntary charity rather than forced redistribution. For example, God told the Israelites to set property boundaries among the twelve tribes (Num. 34), showing his respect for private ownership.
Socialism conflicts with Scripture because it replaces personal giving with government control. When the state forces redistribution, it removes the individual's freedom to give willingly and weakens moral accountability. Populists also distrust socialism because it provides the government with too much power, limits personal liberty, and leads to excessive bureaucracy. Public ownership places power in the hands of a small ruling class, the opposite of the populist goal to empower the people (Latin: populus) to manage their own resources and opportunities. Socialism threatens traditional families, local communities, and religious freedom by centralizing control and weakening civic responsibility. Christian conservatives and populists instead support limited government and community-based care. Paul taught this principle clearly: "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver" (2 Cor. 9:7).
Capitalism & Christian Ethics
The core tenets of capitalism—private property, free markets, and individual responsibility—align closely with Christian teaching. The economist Ludwig von Mises (1881–1973) observed, "In the individual human consciousness, economic and ethical values coexist and often affect each other. Praxeology acknowledges this reality, as does the Bible." The Bible consistently highlights the dignity of work and the importance of stewardship, principles that lie at the heart of the capitalist ethic:
Whatever you do, work at it with all your heart, as working for the Lord, not for human masters (Col. 3:23).
[We urge you to] make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you, so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody (1 Thess. 4:11),
For even when we were with you, we gave you this rule: "The one who is unwilling to work shall not eat" (2 Thess. 3:10).
Lazy hands make for poverty, but diligent hands bring wealth (Prov. 10:4).
The doctrine of praxeology corrects the classical school of economics (1770s–1870s), which promoted the idea of "economic man" (Latin: homo economicus) and separated morality from economics. Hendrickson notes, "One of the main conclusions drawn from praxeology is that free markets will result in more prosperity than government-directed economic activity—a position that naturally makes Misesian economics popular with conservatives."
Christian conservatives often argue that capitalism encourages responsible stewardship of individual resources and talents. Under a capitalist system, people can use their skills and abilities freely, creating a context where success results from diligence and personal effort—qualities many conservatives view as moral virtues. When individuals control how they manage their property and income, they are more likely to support their families, communities, and charitable causes. In The Wealth of Nations (Strahan & Cadell, 1776), the economist and philosopher Adam Smith (1723–1790) argued that capitalism can channel self-interest to serve the common good—a view that aligns with the conservative belief that capitalism rewards hard work and ethical conduct.
Role of the Church in Social Welfare
Capitalism also aligns with Christian conservative values by affirming that social welfare works best when families, churches, and local communities take responsibility rather than the state. In a capitalist system, private individuals and organizations provide for those in need without government interference, allowing charitable giving to flourish in ways that reflect biblical teachings. For example, Jesus calls on us to care for the poor, the sick, and the vulnerable:
Then the King will say to those on his right, "Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in; I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me." Then he will say to those on his left, "Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me" (Matt. 25:34–36, 41–43).
However, Jesus made this a personal and voluntary responsibility rather than a government-imposed duty. Historically, the church has been at the forefront of social services in America, from building hospitals and schools to providing food and housing assistance. Capitalism lets the church perform these functions without relying on government support or getting caught in bureaucratic red tape, which often works against the church's mission.
Moreover, capitalism enables people to create wealth, allowing individuals and families to contribute generously to charity, thereby strengthening faith-based programs in society. The Chronicle of Philanthropy reports, "Rather, it is residents of middle-American, conservative, moderate-income, religiously active regions who step up the most." It also notes that "the states that rank highest in charitable giving all voted Republican in the 2012 Presidential election, while all but a couple of the least generous states voted for the Democrat." The economist Arthur C. Brooks (b. 1964) cites studies showing that conservatives are more likely to do things like donate blood and volunteer. He says much of this difference stems from conservatives' greater religiosity. The fact that liberals call for the government to help others while conservatives feel called to help directly also seems to affect these behaviors ("Statistics on U.S. Generosity," 2016). In other words, Christian conservatives are motivated by our faith in Jesus to engage in philanthropy, so we do not need a government mandate to do so.
Christian Case for Populism
The Christian conservative embrace of populism is a relatively recent development, mainly in response to feelings of cultural marginalization and globalism. Populism provides a platform to defend traditional values against an increasingly secular and elitist culture. It emphasizes the voices of ordinary citizens and focuses on local community needs rather than elite-driven, often global agendas. Christian conservatives have grown skeptical of institutions such as large corporations, media outlets, and universities, which they see as promoting secular values that conflict with Christian teachings on issues like family, sexuality, and the sanctity of life (see "Marriage: A Coequal Covenant," "Pastoral Response: Homosexuality," and "Pastoral Response: Abortion").
This populist response mainly stems from a desire to preserve traditional moral values and protect the family, which serves as the foundation of society. Christian conservative populists often support policies that defend local industries, reinforce family values, and limit the influence of cultural messages they view as morally harmful. In this way, populism provides a means for Christian conservatives to promote cultural values and push back against the secular, progressive agenda that dominates many mainstream institutions.
Jesus and Paul both demonstrated forms of populism in their ministries by reaching out directly to ordinary people and often challenging the religious and social elites of their time. Jesus' teachings highlighted the dignity and worth of marginalized individuals, such as the poor, sinners, and Samaritans, opposing the hierarchical structures upheld by the Pharisees and Sadducees. The Sermon on the Mount, with blessings for the poor and meek, radically shifted value toward ordinary people rather than the privileged or powerful (Matt. 5–7). Likewise, Paul shared the message of Jesus with the Gentiles, promoting a form of spiritual populism that made salvation available to everyone, regardless of social class, ethnicity, or adherence to Jewish law (Gal. 3:28). His letters encouraged the early Christians to see themselves as equals in Christ, further challenging social hierarchies. Jesus and Paul used egalitarian teachings to empower ordinary people and challenge entrenched authorities.
Populism vs. Elitism
Christian conservatives have also turned to populism in response to economic policies that hurt working- and middle-class families, who make up much of our base. While we continue to support capitalism, we advocate for an ethical form of capitalism that prioritizes the well-being of vulnerable communities over profit. The loss of manufacturing jobs and the growth of low-wage service work have left many Christian conservative communities economically vulnerable, driving support for policies that protect American jobs and communities from the adverse effects of globalization and outsourcing.
Populism, which focuses on domestic interests, helps ensure that capitalism benefits ordinary citizens rather than large corporations. Christian conservative populists support policies such as limiting immigration and protecting American industries, seeing these measures as necessary to preserve the economic and social stability of families. Populism thus offers a way to address economic inequality and social disruption within a capitalist system, promoting policies that ensure capitalism serves all members of society reasonably. The composer Gustav Mahler (1860–1911) said, "Tradition is not the veneration of ashes, but the preservation of fire." As conservatives, we aim to preserve the foundations of both Christianity and the United States by continuing the principles our forefathers upheld.
Morality in Capitalism & Populism
At the heart of the Christian conservative case for capitalism and populism lies a moral argument. Morality plays a central role in a capitalist system that rewards initiative and allows individuals to make free choices. Jesus taught, "So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets" (Matt. 7:12). Capitalism creates an economic framework that encourages voluntary generosity, including fair trade and charitable giving. Likewise, populism serves to keep the government accountable and responsive to its citizens' moral needs.
Christian conservatives argue that, when guided by moral principles, capitalism can build a compassionate society that cares for the vulnerable without depending on government-enforced programs. They believe populism offers a way to push back against cultural forces that threaten these values. Christians also have a duty to ensure that both the economy and the government uphold high moral standards.
Roles of Church & State
How does a discussion of capitalism connect to the historical-grammatical theme of First-Century Christian Faith? Reading modern political ideas into the Bible is anachronistic because the early church could not have imagined influencing the government, let alone living in a democratic republic. Rome controlled Judea with its military and rarely granted citizenship. They even built barracks and the Antonia Fortress to watch over the temple in Jerusalem. The Romans and Jews already had a tense relationship, and Jesus' followers inherited that tension. It became even worse when Christians refused to say, "Caesar is lord," while openly proclaiming Jesus as King. While we usually think of "Messiah" as a religious title, the Romans understood it as a political title; Jesus was a king who could rival all other rulers, including their emperor (Luke 23:2; John 19:12; Acts 17:7).
When First-Century Christian Faith began in 2013, one of our goals was to set politics aside and encourage Christians to focus on biblical theology. While we have not entirely abandoned that goal, we recognize that Christians are deeply connected to the world around them. Therefore, we consider capitalism the political system most consistent with Scripture for addressing God's concerns. In other words, we should offer solutions instead of simply dismissing politics as worldly. Although the kingdom of heaven is not of this world, we must show compassion and meet the needs of others before we can introduce it into their hearts. At the same time, we must be careful not to let politics become our religion (see "Sacralism: Patriot or Pilgrim"). No politician can meet all our needs, no matter how honest or effective they are. They cannot save us from sin or its consequences. True inner peace and salvation belong to God alone. For this reason, our Jewish brethren often recite this confession: "Hear, O Israel: The LORD our God, the LORD is one" (Deut. 6:4).
For the nation of Israel, God established a theocracy—a government led by the clergy. He wanted the Jews to live in a society where no one went hungry, where everyone who worked could meet their needs, where orphans and widows had homes and support, where no one was cheated in the marketplace, where all government decisions and court rulings were fair and, and where everyone worshiped God in spirit and truth (see "Money, Mammon & Tithe"). Indeed, Jesus began his ministry by proclaiming this message:
The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor" (Luke 4:18–19; cf. Isa. 61:1–2).
This message was not just spiritual; it carried significant sociopolitical weight. The "year of the Lord's favor" refers to the jubilee (Hebrew: yobel, H3104), a time when God expected the Jews to free their debt slaves and return all property to its original owners every fifty years (Lev. 25:8–10). While this law does not bind Christians, why did Jesus repeat it several times? God's concern for the oppressed and the poor continues under the covenant of grace. The early Christians understood this principle when they first organized their churches. Soon after Pentecost, "They sold property and possessions to give to anyone who had need" (Acts 2:45). The key point is that the church should work to create a just society, not just a spiritual one. Meanwhile, the government's role is to maintain law and order, as Paul explained:
Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. For the one in authority is God's servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God's servants, agents of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience. This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor (Rom. 13:1–7).
Conclusion
The Christian conservative case for capitalism and populism rests on a shared commitment to individual freedom, personal responsibility, and moral accountability. When guided by ethical principles, capitalism supports the Christian call to stewardship, charity, and the dignity of work. Populism, meanwhile, gives Christian conservatives a way to uphold community values and protect their cultural and economic interests in a world that is increasingly globalized and secular. Together, capitalism and populism provide a framework for living out our faith while promoting a society that values both individual freedom and community well-being. We express this hope when we pray, "Your kingdom come, your will be done, on earth as it is in heaven" (Matt. 6:10).
Prayer
Blessed are you, LORD our God, King of heaven and earth. You are our protector and provider who blesses and sustains this land. Guide our leaders with your wisdom, guard our people from evil, and keep us united in justice and peace. Through Jesus Christ our Lord. Amen.
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