Business Ethics

Business is often compared to a poker game. Both, it is argued, require nondisclosure and distrust in order to succeed, with only the naive showing their true intentions. Mark Twain’s observation that “an ethical man is a Christian holding four aces” reflects a notion still in vogue today—that ethics and competitive environments like business or winner-takes-all games rarely mix.

A Separate Business Ethic?

The poker metaphor serves to legitimize business behavior that would be considered immoral in the personal realm—bluffing, deception and contributing to another’s harm. All of these behaviors are justified in the name of their “real world” contexts.

Advocates of dual morality, that is, applying one set of ethics in the marketplace and another in the home and church, expect employees to lay aside personal values and to focus solely on generating corporate profits. Everything possible, except perhaps breaking the law, must be done to enhance the bottom line. Subordinates have no right to interject personal values, such as environmental protection, fairness to fellow workers or contempt for dishonest sales techniques, into corporate matters. A century ago businessman Dan Drew, founder of Drew Seminary, smartly summed up this philosophy: “Sentiment is all right up in the part of the city where your home is. But downtown, no. Down there the dog that snaps the quickest gets the bone. I never took any stock in a man who mixed up business with anything else” (quoted in Steiner and Steiner, p. 333).

A soul mate of Drew was oil baron John D. Rockefeller. Influenced by his devout Baptist mother, he developed on the one hand a strong personal religious ethic. His shrewd father taught him on the other hand to win at any cost in business, once boasting, “I cheat my boys every chance I get. I want to make them sharp.” Rockefeller resolved this contradiction by compartmentalizing his life into two separate realms. Ruthless in business, he gave kickbacks to railroads, violently suppressed labor unrest and bribed competitors’ employees to give him inside information. However, in his personal life he donated nearly half a billion dollars to a countless variety of worthy causes. One writer concludes that “Rockefeller was a conscientious Christian who struggled to end the livelihood of his every rival” (Steiner and Steiner, p. 27).

Such a segmented ethical system is inherently unchristian because it ignores the twin doctrines of creation and sovereignty. The apostle Paul argues that no realm of life is beyond the lordship of Christ. Indeed, all things were created “through him, “in him” and “for him.” His authority sustains the created order, extending over “thrones, or dominions, or principalities, or powers” (Col. 1:16 KJV).

As such, Christ has power over all beings and institutions. No human activity—including the practice of business—falls outside of his lordship. To argue otherwise is to denigrate his authority. The sacred-secular split embodied by Drew and Rockefeller must be rejected because Christian ethics cannot be relegated to part-time status, applied only on evenings and weekends. On the contrary, Martin Luther correctly asserted that Christian vocation is best expressed in life’s most common experiences.

It must also be noted that business is no mere poker game but a major social institution. To compare it to a game is to trivialize its importance. Further, not all of its so-called players understand the unwritten dog-eat-dog rules. Many, including immigrants, family members, the elderly and the young, do not have their guards up and are easy prey. Finally, to argue that employees must turn off their consciences when they enter their workstations is to ignore the lessons of Nuremberg and My Lai (Konrad, pp. 195-97).

God’s Character and Human Nature

How then should Christians, having rejected dual morality, behave in the workplace? Simply put, we are called to imitate God. But what does this mean? Three divine characteristics repeatedly emphasized in Scripture are holiness, justice and love. Of course, such imitation is easier said than done. Despite our noblest intentions, we regularly exaggerate, break promises and hide our errors. Why? We do so because we are sinners whose moral grip is weak and whose moral vision is clouded. This is particularly problematic in the hothouse of the marketplace where financial stakes are high, career destinies are decided and the temptation to rationalize is strong.

Even as sinners, however, we generally aspire for wholeness and regret when we fall short. Our consciences, though less reliable than originally designed, are still operative. Personal redemption and the guidance of the Holy Spirit also contribute significantly to our efforts.

Holiness in Business

During the Middle Ages holiness was construed to mean separation from ordinary life in order to pursue otherworldly contemplation. Hence business—perhaps the most fleshy of all human enterprises— was viewed as being “dirty,” even antithetical to holiness. Fortunately, this is not an accurate definition of biblical holiness.

Holiness has three primary attributes: zeal for God, purity and accountability. The first attribute, zeal for God, requires that all human concerns—material goods, career goals and personal relationships—be considered of secondary importance. As Jesus observed, only one master can be primary (Matthew 6:24). Does this mean that God is opposed to business success? No, the crucial point is that holiness is fundamentally about priorities. As long as business is a means of honoring God rather than an end in itself, the concept of holiness is not violated. What holiness prevents is making business, or any other human activity, an idol.

The second attribute of holiness is purity. Ethical purity reflects God’s moral perfection and separation from anything impure. Jesus beckons his followers to “be perfect . . . as your heavenly Father is perfect” (Matthew 5:48), and Paul encourages believers to be “holy and blameless” (Ephes. 5:27). In business such purity means being morally different from one’s peers. This includes, but is by no means limited to, purity in communication (not skewing financial reports, not manipulating contract language and not using innuendo to undercut others) and purity in sexuality (not making lewd comments, not engaging in flirting and not participating in sexual discrimination).

The third attribute of holiness is accountability. Scripture abounds with illustrations of righteousness being rewarded and of sin being punished. The analogy may be rough, but accountability is not solely a theological concept. It is an economic principle as well. For while the market neither credits righteousness nor sanctions sin per se, it does tend to reward companies that keep promises and are honest while punishing enterprises that regularly miss deadlines and produce substandard products.

Many false perceptions of holiness exist. J. I. Packer writes, “Partial views abound. Any lifestyle based on these half-truths ends up looking grotesque rather than glorious; one-sided human development always does” (p. 163). Three such misguided views of holiness are legalism, judgmentalism and withdrawal. Legalism reduces holiness to rule keeping. Like the Pharisees of Jesus’ day, legalistic managers tend to be procedurally rigid, emphasizing policies and petty rules over employee welfare. Judgmentalists justify themselves by pointing out even greater moral lapses in others, having long memories of subordinates’ errors. Ironically, they are doomed to lives of hypocrisy because of their inability to measure up to their own standards. Finally, those who define holiness as withdrawal from society are guilty of confusing moral separation, which Scripture endorses, and physical separation, which it generally does not. Judging from the company Jesus and Paul kept, they would feel quite comfortable mingling with today’s stockbrokers, IRS agents and sales representatives.

Justice in Business

On his conversion to Judaism, entertainer Sammy Davis Jr. commented, “Christianity preaches love your neighbor while Judaism preaches justice. I think that justice is the big thing we need.” Fortunately, he was only partially correct. Christianity also emphasizes justice. Four key concepts are procedural rights, substantive rights, meritorious justice and contractual justice.

Procedural rights focus on fair processes. Scripture requires a decision-maker to be impartial, having neither preexisting biases nor any conflict of interests. Nepotism is a classic violation of this principle. Another example occurs when a corporate board member fails to disclose her personal financial interest in another company with which the board is negotiating. Procedural justice also mandates that adequate evidence be marshaled and that each person affected by a decision be afforded the opportunity to tell his or her side of the story. Thus, auditors must be thorough and able to authenticate all findings. In like manner, supervisors should hesitate before dismissing employees for theft, disloyalty or incompetence solely on the word of a coworker or circumstantial information. In the New Testament both Jesus and Stephen were denied such simple due process (Matthew 26:60; Acts 6:13).

Substantive rights are ones such as the right to own property, to physical safety, to prompt payment for work completed and to be told the truth. Hence employees must steal neither time nor material, because such behavior violates their employer’s property rights. Likewise, employers must neither deceive nor discriminate against their employees, because this would infringe on their right to be told the truth and to be treated with dignity. When parties fail to respect substantive rights, the government is often called in to remedy the harm (Romans 13:1-7).

Meritorious justice links the concepts of cause and effect. Good choices (for example, working hard or selecting trustworthy business partners) bring success, while bad choices (for example, hiring a mediocre manager or expanding too rapidly) produce failure. Merit earns its own rewards. Proverbs concurs: “He who works his land will have abundant food, but the one who chases fantasies will have his fill of poverty” (Proverbs 28:19). Similarly, Jesus states, “With the measure you use, it will be measured to you” (Matthew 7:2), and Paul advises: “A man reaps what he sows” (Galatians 6:7).

Contractual justice recognizes that individuals may agree to take on additional duties vis-à-vis each other. This may be as simple as a seller and buyer transferring title to a house or as sophisticated as the merging of two multinational corporations. Each party’s performance is conditioned on the performance of the other. Examples of such expanded duties include business partners who agree to divide their earnings. By contrast, neighbors assume no such obligations. Likewise, while employers pay their workers and retain the right to bring disciplinary action against them for poor performance, friends possess no such rights. The difference is that contractual justice permits the creation of additional duties. Similarly, God’s covenant with Israel extended extraordinary rights to Abraham’s progeny but also imposed additional responsibilities. Compliance was rewarded by peace and prosperity; breaches were met with severe sanctions (Leviticus 26:3-39).

As central as justice is to the core of Christian ethics, it must, however, never be separated from holiness and love. Isolated, it becomes harsh, permitting no second chances for those who fail. None of us cherishes working for a company that fires staff for minor breaches of corporate policy or that reacts in knee-jerk fashion with a lawsuit for every noncompliance by a supplier or dealer. Of course, the problem is not with justice or holiness, but with us. We stumble over their high standards due to our moral imperfections (Romans 7:1-25). A third characteristic—love—is therefore vital to complete our picture of Christian business ethics.

Love in Business

Many consider love to be the apex of Christian ethics. Paul identified it as the greatest human virtue, and Martin Luther thought it best described the essence of God’s character (Bloesch, p. 42). Jesus ranks love for God first and love for neighbor second. It is important to note that his definition includes both holiness (making God our highest priority) and justice (always taking the interests of others into account).

Love’s primary contribution to the holiness-justice-love mix is its emphasis on relationships. By way of example, imagine an embezzler who now regrets what she has done. While holiness causes her to feel unclean and justice creates a fear of getting caught, love produces a sense of grief over the harm caused to others. Breaching relationships causes such pain.

While it is tempting to define love as a “soft” virtue, concluding that it has no place in the rough and tumble of the marketplace, we need only note that business history is littered with companies ruined by fractured relationships. Indeed, commercial ventures depend more upon cooperation than competition. To be successful, partners must get along with each other; supervisors must engender loyalty among their subordinates; and suppliers must be brought into a supportive network.

Love has three primary characteristics: empathy, mercy and self-sacrifice. Empathy is the capacity to celebrate others’ joys and shoulder their burdens, that is, to sincerely feel what others feel. Of course, it would strain credibility to argue that modern capitalism operates primarily on the basis of empathetic love. Backs are scratched to mutual advantage, and perhaps achieving reciprocal respect is the best that can be expected. Christian empathy goes far beyond this, however, encouraging corporate executives to demonstrate concern for the less fortunate, to take personal interest in the fate of deathly ill associates and to sympathize with sales staff who miss quotas due to unexpected personal problems.

Mercy is empathy with legs. It takes the initiative in forgiving, redeeming and healing. Christian mercy seeks reconciliation, even to the extent of loving one’s enemy (Matthew 5:38-44). Other ethical systems refuse to go so far. Aristotle and Confucius, for example, taught that the duty to love is conditioned on the other person’s response. The Christian position demands much more, requiring us to live not according to the golden rule but beyond it (Bloesch, p. 33).

Self-sacrifice means that love willingly sacrifices the very rights that justice bestows. For example, an employee motivated by love may voluntarily relinquish her office in order to accommodate a disabled peer. Or a spouse may consent to move so that his wife’s career is enhanced. Saint Francis of Assisi was so sacrificial in giving his clothes to the poor that his disciples had difficulty keeping him dressed. Sacrificial love frightens us because it appears to be a blank check with no limits. While soldiers who jump on hand grenades to save the lives of their comrades and Jesus’ sacrificial death are admired, business leaders understandably balk at such extreme vulnerability.

Are there any limits to such love? Clergyman Joseph Fletcher, author of Situation Ethics, thinks not. He contends that love is Christianity’s sole ethical principle and that holiness concepts (for example, zeal for the truth, ethical purity and concern for right and wrong) are to be cast aside when they impede love. Fletcher’s approach provides minimal guidance as to what actions should be taken in a morally unclear situation. Does love really provide moral cover for falsifying a document in order to protect a fellow worker? Does an executive’s concern for shareholder wealth and employee job security justify his bribing government officials? For Fletcher, “altruistic sinning” is the order of the day. This emasculated definition of love not only ignores holiness but flouts justice as well. What good are the rights of property ownership and due process if they can be willy-nilly disregarded in the name of love? Justice prohibits such behavior by providing a base line set of rights—dignity being primary—that can neither be given or taken away in the name of love.

Love places limits upon itself. Is it really loving to lie for a peer who is using drugs? Serving as a doormat in such situations may actually cause more long-term harm to the person being “helped.” King David’s slavish devotion to his son Absalom resulted in a selfish, and ultimately self-destructive, personality (2 Samuel 15). Biblical self-love calls us to love our neighbor as ourselves (Luke 10:27). The ethical rule of thumb regarding self-love is an inverted golden rule: if we would feel ethically uncomfortable asking another to do a particular act, then we ought not consent to do it for others. Christian self-love does not condone abuse or servility. Rather, incorporating the concepts of holiness, justice and love, it produces healthy reciprocal relationships.

Holiness, Justice and Love in Business

A balanced view requires that holiness, justice and love be respected equally. Without holiness, love degenerates into permissiveness. Nearly anything can be justified in the name of love—defamation, price fixing, industrial espionage. Conversely, holiness without love produces unforgiving perfectionism. Who would want to work for a supervisor who embodies such an ethic? But holy love produces the highest and purest form of integrity and compassion.

Likewise, love without justice lapses into favoritism and a short-term perspective. Imagine an employee being given a day off with full compensation without regard to the perception of partiality by other staff. Justice without love is equally unacceptable. To twist the facts of the prior example, what do we think of supervisors who always go by the book, never acknowledging exceptional individual circumstances? Such a harsh approach leaves us feeling cold. Only when combined do justice and love form “tough love,” a disciplined balancing of long-term interests.

Finally, holiness without justice drifts toward withdrawal from the marketplace and a privatized form of religion. Conversely, justice without holiness results in an amoral form of procedural fairness that lacks moral substance. Decision-makers become absorbed in procedural details (for example, time lines, required signatures, waivers) and fail to focus on the deeper rights and duties involved. Only through holy justice can ethical integrity and procedural justice both be ensured.

The ultimate goal is to produce practitioners who imitate God’s holy, just, loving character in the marketplace. This is the true character of biblical business ethics.

» See also: Accountability, Workplace

» See also: Compromise

» See also: Integrity

» See also: Justice

» See also: Love

» See also: Negotiating

» See also: Power, Workplace

» See also: Principalities and Powers

» See also: Profit

» See also: Success

References and Resources

T. Beauchamp and N. Bowie, Ethical Theory and Business, 4th ed. (Englewood Cliffs, N.J.: Prentice-Hall, 1993); D. Bloesch, Freedom for Obedience: Evangelical Ethics for Contemporary Times (San Francisco: Harper & Row, 1987); R. Chewning, Biblical Principles and Business, vols. 1-4 (Colorado Springs: NavPress, 1989); R. Chewning, J. Eby and S. Roels, Business Through the Eyes of Faith (New York: Harper & Row, 1990); J. F. Fletcher, Situation Ethics: The New Morality (Philadelphia: Westminster Press, 1966); A. Hill, Just Business: Christian Ethics in the Marketplace (Downers Grove, Ill.: InterVarsity Press, 1997); A. Hill, “Colossians, Philemon and the Practice of Business,” Crux 30, no. 2 (1994) 27-34; A. Konrad, “Business Managers and Moral Sanctuaries,” Journal of Business Ethics, 1 (1982): 195-200; J. Packer, Rediscovering Holiness (Ann Arbor, Mich.: Servant, 1992); L. Smedes, Mere Morality (Grand Rapids: Eerdmans, 1983); G. Steiner and J. Steiner, Business, Government and Society (New York: Random House, 1983); J. Stott, Christian Counter-Culture: The Message of the Sermon on the Mount (Downers Grove, Ill.: InterVarsity Press, 1978); O. Williams and J. Houck, Full Value: Cases in Christian Business Ethics (San Francisco: Harper & Row, 1978).

—Alexander D. Hill

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