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Introduction
Capitalism is an "economic system in which most means of production are privately owned, and production is guided and income distributed largely through the operation of markets" (Heilbroner & Boettke, Britannica). In the United States, Christian conservatives have long viewed capitalism as the economic philosophy most compatible with Christian values, specifically in its support for personal responsibility, individual liberty, and the dignity of work. Over the past decade, we have increasingly embraced populism as a way to champion the needs of the commoner against the elite, often secular institutions that seem indifferent to our concerns. In making a Christian conservative case for both capitalism and populism, let us draw from theological and socioeconomic arguments that highlight freedom, morality, and community. Together, capitalism and populism offer a framework that aligns with Christian conservative values, with capitalism encouraging productivity and generosity and populism giving a voice to communities they feel are marginalized in modern political discourse.
In contrast, socialism is the "social and economic doctrine that calls for public rather than private ownership or control of property and natural resources" (Ball & Dagger, Britannica). Christian conservative and populist objections to socialism often stem from foundational beliefs about individual freedom, private property, and the role of government. Socialism is inherently incompatible with scripture, which endorses personal responsibility, charity through voluntary giving rather than enforced redistribution, and the sanctity of private property. For example, God commanded the Israelites to draw property lines among the twelve tribes (e.g., Num. 34). Socialism's emphasis on public ownership diminishes individual agency and moral accountability, as it removes personal choice from the act of giving and replaces it with compulsory distribution by the state. Populists, meanwhile, tend to view socialism skeptically because of its association with government control, which they believe erodes personal liberties and leads to bureaucratic overreach. Socialism's model of public ownership concentrates power in the hands of an elite ruling class, contrary to populist ideals of empowering "the people" (Latin: populus) to control their resources and economic opportunities. Its doctrines threaten the social fabric by undermining traditional family structures, local communities, and religious freedoms, advocating for limited government and community-driven welfare systems as preferable alternatives. On the last point, the apostle Paul taught a similar concept: "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—are closely aligned with Christian teaching. The Austrian economist Ludwig von Mises (1881—1973) said, "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 emphasizes the dignity of work and the importance of stewardship, which are also central to 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 advocated for the "economic man" (Latin: homo economicus) concept that divorced morality from economics. Hendrickson observes, "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 contend that capitalism promotes responsible stewardship of individual resources and talents. Under a capitalist system, we are free to utilize our skills and abilities, creating an environment where success is often the result of diligence and personal effort—qualities many conservatives consider moral virtues. When individuals have the autonomy to decide their property and income, they are more inclined to allocate these resources toward supporting their families, communities, and charitable initiatives. In The Wealth of Nations (Strahan & Cadell, 1776), the Scottish economist and philosopher Adam Smith (1723–1790) argued that capitalism can harness self-interest to advance the common good—a perspective echoed by some Christian conservatives who assert that capitalism directs human behavior in ways that reward hard work and ethical conduct.
Role of the Church in Social Welfare
Capitalism also aligns with Christian conservative values by supporting the idea that social welfare is best handled by the family, the church, and local communities rather than the state. Under a capitalist system, private individuals and organizations are better positioned to support those in need without state interference, allowing charitable giving to flourish aligned with biblical teachings. For instance, Jesus calls on us to care for those in need:
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 mandate rather than a government-imposed responsibility. 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 enables the church to perform these functions without depending on governmental support or becoming entangled in bureaucratic red tape, which often works against the church's mission. Moreover, capitalism enables wealth creation, allowing individuals and families to contribute generously to charity, amplifying the role of faith-based initiatives 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 "noted 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. Much of this difference he credits to the comparative religiosity of conservatives. The fact that liberals call for the government to help others while conservatives feel called to help directly also seems to factor into differences in behavior" ("Statistics on U.S. Generosity," 2016). In other words, Christian conservatives are internally motivated by our faith in Jesus toward philanthropy, so we do not require a government mandate to do so.
Christian Case for Populism
The Christian conservative embrace of populism is a recent development, essentially a response to feelings of cultural marginalization and globalism. Populism offers a necessary platform to defend traditional values against an increasingly secular and elitist culture. It emphasizes the ordinary citizen's voice and prioritizes local community needs over elite-driven, often global, agendas. Christian conservatives have become skeptical of institutions like large corporations, media outlets, and universities, which they feel increasingly promote secular values that conflict with Christian teachings on issues such as family, sexuality, and the sanctity of life (see "Marriage: A Coequal Covenant," "Pastoral Response: Homosexuality," and "Pastoral Response: Abortion").
This populist response is primarily rooted in a desire to preserve traditional moral values and protect the family unit, which is the foundation of society. Christian conservative populists often advocate for policies that protect local industries, strengthen family values, and restrict the influence of morally questionable cultural messages. As such, populism becomes a vehicle through which Christian conservatives can reassert cultural values and counter the impact of the secular, progressive agenda that dominates mainstream institutions.
Jesus and Paul both exemplified forms of populism in their ministries by reaching out directly to ordinary people, often challenging the religious and social elites of their time. Jesus' teachings emphasized the dignity and worth of marginalized individuals, like the poor, sinners, and Samaritans, going against the hierarchical structures upheld by the Pharisees and Sadducees. The Sermon on the Mount, with blessings for the poor and meek, presented a radical re-centering of value on the ordinary people rather than on the privileged or powerful (see Matt. 5–7). Similarly, Paul spread the message of Jesus to the Gentiles, promoting a kind of spiritual populism that made salvation accessible to all, irrespective of social class, ethnicity, or adherence to Jewish law (see Gal. 3:28). Paul's letters encouraged the early Christian communities to view themselves as equals in Christ, further challenging established social distinctions. Both figures used egalitarian language and teachings to engage and elevate the masses, laying the foundations for a movement that appealed to the commoner over entrenched authorities.
Populism versus Elitist Disenfranchisement
Christian conservatives have also embraced populism as a response to economic policies that harm working- and middle-class families, many of whom make up our base. While capitalism remains the preferred economic system, Christian conservatives often argue for ethical capitalism that does not abandon vulnerable communities in the pursuit of profit. The erosion of manufacturing jobs and the rise of low-wage service work have left many Christian conservative communities economically vulnerable, fueling a desire for policies that protect American jobs and communities from the adverse effects of globalization and outsourcing.
Populism, which emphasizes domestic interests, is a way to ensure that capitalism works for the average citizen, not just large corporations. Christian conservative populists advocate for policies like limiting immigration and protecting American industry, viewing these as necessary measures to preserve the economic and social stability of American families. Populism thus provides a platform for addressing issues of economic inequality and social dislocation within a capitalist framework, supporting policies ensuring capitalism reasonably serves all members of society. The Austro-Bohemian composer Gustav Mahler (1860–1911) said, "Tradition is not the veneration of ashes, but the preservation of fire." As conservatives, our strategy to conserve the foundations of both Christianity and the United States is about continuing what our forefathers did right. This position is what First Century Christian Faith stands for; we can do no other.
Morality in Capitalism & Populism
At the heart of the Christian conservative case for capitalism and populism is a moral argument. Morality is crucial in a capitalist system that rewards initiative and allows individuals to choose freely. Jesus admonished us, "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), and capitalism provides an economic system that allows for voluntary generosity, such as through fair trade and charitable contributions. Likewise, populism is a way to keep the government accountable and responsive to the moral needs of its citizens.
Christian conservatives argue that when guided by moral principles, capitalism can foster a compassionate society that cares for its vulnerable without resorting to coercive state programs. They contend that populism offers a means of countering cultural forces that threaten to erode these values. Christians are responsible for ensuring the economy and government are held to high moral standards.
Roles of the Church & the State
How does a post about capitalism relate to the historical-grammatical theme of First Century Christian Faith? While reading a modern political theory into scripture is anachronistic, the early church could not fathom a society in which they influenced the government, let alone voted in a democratic republic. Rome enforced military occupation throughout Judea and did not extend citizenship freely. They even built military barracks and the Antonia Fortress to oversee the Jerusalem temple. The relationship between the Romans and the Jews was already tense, so the followers of Jesus inherited this tension. Moreover, it intensified when Christians rejected the empire's mandate, "Caesar is lord," while openly proclaiming Jesus as King. Whereas we see "Messiah" primarily as a religious title, the Romans knew what it meant: Jesus was a king to rival all the world's kings—to include their emperor (see Luke 23:2; John 19:12; Acts 17:7).
When Paleo-Christian Ministries began in 2013, one of our goals was to leave politics in the background and have Christians focus on biblical theology instead. While we have not entirely abandoned that goal, we realize Christians are intricately connected with the outside world. So, we consider capitalism the best political theory in scripture for addressing God's concerns. In other words, we should have a solution instead of just decrying politics as this-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 people's hearts. However, we must be vigilant in not letting politics be our religion (see "Sacralism: Patriot or Pilgrim"). No politician can meet all our needs, no matter how honest or effective. They cannot save us from sin or the consequences of evil. Inner peace and salvation belong to God and 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 national Israel, God established a system of government that we call a theocracy, the rule of clergy. He wanted the Jews to be a nation in which no one went hungry, no one who worked lived in poverty, all orphans and widows were provided homes and basic needs, no one was ripped off in the marketplace, all government decrees and court rulings were both fair and just, and all worshiped God in spirit and truth (see "Money, Mammon & Tithe"). To be sure, Jesus began his ministry with this sermon:
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; 58:6).
This message was not just spiritual but a very loaded sociopolitical one. The "year of the Lord's favor" is the jubilee (Hebrew: yobel; H3104), in which God expected the Jews to liberate their debt slaves and return all property to the original owners every fifty years (see Lev. 25:8-10). Of course, we can say we Christians are exempt from this law, but why did Jesus repeat it several times? Because God's concerns for the oppressed and the poor have not gone away under the covenant of grace. The early Christians understood this 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 point is for the church to create a just society, not just a spiritual one. The government's role is to maintain law and order, as Paul wrote:
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
In conclusion, the Christian conservative case for capitalism and populism rests on a shared commitment to individual freedom, personal responsibility, and moral accountability. Capitalism, when tempered by ethical guidelines, aligns with the Christian mandate for stewardship, charity, and the dignity of work. Populism, on the other hand, provides a platform for Christian conservatives to assert the importance of community values and protect their cultural and economic interests in an increasingly globalized and secular world. Capitalism and populism offer a framework that allows us Christian conservatives to live out our faith while working towards a society that respects individual freedom and community well-being. We pray for this when we say, "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 the universe, who has given us this good land for our heritage: may we always prove ourselves as people mindful of your favor and glad to do your will. Bless our land with honorable industry, sound learning, and pure conduct. Save us from violence, discord, and confusion, from pride and arrogance, and from every evil way. Defend our liberties and fashion into one united people; the multitudes brought here out of many kindred and languages. Endue with the spirit of wisdom those to whom, in your name, we entrust the authority of the government that there may be justice and peace at home and that, through obedience to your law, we may show forth your praise among the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in you to fail; all of which we ask through Jesus Christ our Lord. Amen.
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