Explainer
Comment
Economics
Hinduism
Monastic life
6 min read

The Merc, the monks, and the pursuit of excellence

Exploring the roots of the work ethic.

Rahil is a former Hindu monk, and author of Found By Love. He is a Tutor and Speaker at the Oxford Centre for Christian Apologetics.

A large sculpture of the Mercedes Benz three-point star stands in front of a large, low glass fronted showroom.
Mercedes Benz visitor centre, Sindelfingen.

I visited the Mercedes Benz factory in Sindelfingen, Germany, back in 1999.  It’s an event that etched a profound impression on my mind. I would even go as far as to say one of the most overpowering “Godly moments” of my life. Hold on! Before you shun me as a “materialist” or silently mutter “of course you love a Mercedes…you’re Indian!” Let me crawl out of your assumptions and rescue myself with an explanation. 

Entering the grounds of the Benz factory that cold October afternoon, my guide said that the car park alone was eight square miles of brand-new Benz’. “A robot takes each car from the factory to the car park” I was proudly told. “Germans usually don’t like any mileage on their new cars before they come to collect them, so we’ve made this arrangement to suit their needs.”  

“Of course you have,” I muttered cheekily whilst fumbling to hide my astonishment. “Is that a railway station?” I sounded like an eight-year-old who had just entered Disney World.  

“Yes, the cars are placed on the train by robots too! We send 1,860 cars via train to the river port city of Hamburg every day. From there they are then shipped to the rest of the world.”  

“Ah…,” I nodded pretentiously, as if this was something I frequently witnessed. I was in my late 20s and so trying to hide my feverish temperament was failing as each minute ticked by.  

Inside the factory the technology (even in those days) was out of a sci-fi film. A human-like robot calmly held the windscreen of an E-Class Mercedes whilst another robot released a gluey paste around the edges with precision and fluidity. It was like watching a heart surgeon operate on a human but only smoother. 

“The dashboard you see arriving on the belt above will be fitted into the main body here below within 30 seconds.”  

For a moment I thought my guide was joking with me, as back then I was a monk, dressed in orange robes and looking as if I might be resident in a cave somewhere in the Himalayas. But then I saw the robot in front of me pick up the dashboard at hand and fit it into the mainframe in 20 odd seconds! It was like a quiet day of strawberry picking on a farm for these machines.  

After being guided around the gargantuan and astounding array of technology, efficiency and elegance my guide introduced me to the General Manager. I shared my impressions with him with a tad of excitement after which he said, “thank you, yes…we tend to gather together every day for 30 minutes or so, after we close, to see where we can improve on all of this!” After that calm and casual response, I wasn’t sure whether I ought to be impressed with the staggering sophistication surrounding me…or his statement!  

Something significant happens in you when you are in the presence of excellence and those who are insistent to pursue it. 

There’s something annoyingly attractive about those who are persistent in their pursuit for excellence. It’s as if they are resiliently refining something at hand in the hope of fulfilling another deeper search in the human heart. For these enthusiasts for excellence, a beautiful Mercedes Benz is but a by-product. I’d like to say that it's the outworking of a deeper search.  

We are drawn to the beauty of detail. This impalpable gravitation can be attributed to the Divine, as many around the world do. With the precision and detail of that world around them making it possible. 

I once heard that a Book of wisdom in the Bible called Proverbs could be categorised into three parts: integrity, creativity and excellence. Although I wasn’t a follower of Jesus back in 1999, I can go back to that factory experience and call it a ‘Godly’ moment because something significant happens in you when you are in the presence of excellence and those who are insistent to pursue it.  

Luther’s understanding of the Bible and its implications on work ethic should not be underestimated. 

Nearly 350 miles north of the Mercedes factory lies the university city of Wittenberg. The home of another monk, Martin Luther, and Katherine Vona Bora, his wife – and an unexpected champion of excellence.  

After running away from her nunnery Katherine married Martin Luther and changed the work style and living standards of their lives almost immediately. Katherine had learned how to grow fruits and vegetables in the nunnery and applied this skill to the small piece of land surrounding their residence and turned it into a profit-making farm. The local Prince in Wittenberg witnessed her innovative skills and gave a small monastery for Luther and his wife to live in. Katherine used the profits of the first investment to invest in another farmland and produced profits once again- and this continued. By 1542 the Luther’s owned more land in Wittenberg than any other citizen! She had initiated such a change that sociologist Max Weber discussed it in his classic, The Protestant Ethic and the Spirit of Capitalism.

When Luther published Table Talks (based around the discussions in their home when students came to stay or visit), scholars understood clearly how his Biblical exposition (and the indirect defence of his wife’s economic model) created Europe’s spirit of free enterprise.  

Katherine’s work ethic was influenced by St. Benedict’s monastic biblical tradition which St Paul had also taught (whoever does not work, shall not eat). A bit like the General Manager at Mercedes Benz who felt that there was still room for improvement in work.  

Luther’s understanding of the Bible and its implications on work ethic should not be underestimated.  He states that a skilled mechanic “steals' ' when he underperforms at his work for which he is being paid! Not giving your best at something is also called “stealing.” Luther also writes that those who are lazy at work or unfaithful with their work are “worse than sneak- thieves.”  

One can argue that Katherine and Luther’s understanding of work ethics from the Bible gave rise to the enthusiasm for excellence across many spheres of western culture and industry.  

For me, it’s still a chuckling moment to see the often but obvious impression upon the face of a fellow Indian when they read a label marked, ‘Made in Germany.' It says something… let me just say, with all due respect that it doesn't say the same as “Made in India.” At this point in world history my fellow friends in India would agree.  

 I have known many Indians who would buy a Mercedes Benz however old or broken down it may be. On the other hand, in 2023 the German manufacturer broke all its sales records in India, growing 10 per cent year on year. (Mind you, some Benz models in India are twice the cost as those in the USA or UK)!  

So, is it just status? Or Class? No. There may be an element of wealth display, but the deeper desire is the association with excellence, hard work and efficiency. All of which Luther drew from his own Biblical comprehension as well as his creative wife Katherine Von Bora. 

Hindu Monks are not drawn into a far-off corner of Germany to see a luxury car being made. They are drawn (unknowingly) by those of us who are pursuing excellence, elegance and efficiency all of which are tied richly in the wisdom of the Bible.  

Yes, I know what you might be thinking and yes, I have visited other luxury car factories. Aston Martin is a case in point. But on returning to my fellow folk thereafter in 1999 I was surrounded by monks whose faces were struck with awe and wonder and they asked,” did you really go? How was it?” That’s the exclusive magic of Mercedes Benz. Or should I say, Martin Luther and Katherine. And how they understood the Bible.

Essay
America
Comment
Leading
Politics
6 min read

Democracy, hypocrisy and us

A deep dive into the pitfalls of political vision and our response to them.

Josh is a curate in London, and is completing a PhD in theology.

Donald Trump holds his arms out to his side while speaking.
Trump addresses a faith leader event.
x/realdonaldtrump.

Coverage of the Republican candidate for Vice-President, J.D. Vance can't help but return again and again to his Christian intellectual influences. Whether it's an interview with Rod Dreher or an analysis of Patrick Deneen and other 'New Right' thinkers, many US political journalists are having to give their readers a crash course in some of the most controversial ideas in contemporary theology. One recent Politico article stands out because it didn't just introduce an unsuspecting audience of political obsessives to an obscure theologian, it also told them (us) about contradictory ways one might read said obscure theologian. And yet these contradictions force us to confront a difficulty facing anyone engaged in democratic debate.  

In the article , Ian Ward sought to explore the impact of Rene Girard's scapegoat mechanism on Vance. In doing so, Ward underlines the importance of Girard's ideas in the intellectual circles around J.D. Vance and his mentor, Peter Thiel.  

Girard, a French academic who died in 2015, is remembered foremost for his analysis of the relation between desire and conflict. Girard proposes that desire is ‘memetic, that is to say, it mimics; I want what I see that others want. This naturally leads to conflict, a conflict that can only be resolved by a scapegoat. Identifying a scapegoat, an out-group, is a force powerful enough to create a sense of solidarity between those would otherwise be in conflict over shared desires. 

The Politico take considered how Vance's reading of Girard might relate to Vance's defence of his running mate's false suggestion that Haitian immigrants are eating their neighbour's pets in Springfield, Ohio. It went as far to suggest that—rather than a rejection of Girard's analysis— Vance could be understood to be applying a pragmatic reading of Girard. Ward writes:  

Though Girard never said so outright, some of his interpreters have argued that Girard’s idea of the Christian ethic — which in theory offers an alternative to ritualistic violence as a basis for social cohesion — cannot in practice serve as the basis for a large, complex and modern society. 

Scapegoating is inevitable, deploy it to your advantage. We cannot know how exactly this or any reading of Rene Girard factors into his political tactics. What we can know is that Vance's public fascination with big ideas opens him up to a charge upon which a healthy democracy depends: hypocrisy.  

In contrast, there is often a surprising transparency to Trump's appeals to self-interest, Addressing a audience in July, Trump declared:  

Christians, get out and vote, just this time. You won't have to do it anymore. Four more years, you know what, it will be fixed, it will be fine, you won't have to vote anymore, my beautiful Christians. 

As much as Vance and others try to change this, there is little ideological content, no substance behind ‘Make America Great Again’ insofar as Trump tells it. It is politics at its most transactional and what Trump offer his supporters, beautiful or otherwise, is so often a scapegoat. Trump tends to be pretty open about this and, as ugly as this kind of politics is, there is a strange kind of honesty to it. But Vance is different. He has big ideas. And however weird you may think these ideas are, and however much tension there seems to be between his love of Rene Girard and his scapegoating of Haitian immigrants, democracy is better for that tension. Constructive democratic debate, in some sense, depends on hypocrisy. Without it, democracy would be nothing more than a negotiation around mere self-interest.  

A politician with an ideological vision is one that can be held accountable. Keir Starmer's recent decision to pay back £6,000 worth of gifts is a case in point. Had he not sought to set himself as a contrast to the Boris Johnson of Partygate, the criticism of his accepting clothes and tickets would not have had the same bite. 

Stumbling into politics haunted by a sense that things could be better will make us hypocrites on impact.

The first generations of Christians encountered a similar problem. The law they believed that they had received from God showed them a vision for the good life just as it revealed all the ways they fell short. As the early church leader Paul wrote: “through the Law comes the knowledge of sin.” We might add that through political ideology or aspiration comes the knowledge of political hypocrisy.  

Had Vance never publicly explored Girard's theory, if he were only an opportunist more like Trump, we would have one less means by which to hold him to account. Every politician will be found lacking when judged by their public ideological aspirations. And the more ideological aspirations, the greater the charge of hypocrisy. Hypocrisy will always be found wherever we find people debating and aspiring to ideas more perfect than they are.  I'm not defending any individual hypocrisy; the residents of Springfield, Ohio and newcomers across the US deserve so much better. Hypocrisy is always disappointing, but it is less disappointing than the alternatives: either a naked pursuit of self-interest or a naïve expectation of ideological purity. 

The question for each of us in a democracy is how we live with hypocrisy, expecting it while still expecting more from those who wish to serve us in public office. And a moment's introspection reveals that it is a charge that confronts each of us also: the shaming gap between my aspirations for my life and the reality. To ask how we live with these hypocritical politicians is really to ask how we live with ourselves? 

With that we return to Girard. He claimed that Jesus Christ willingly became a transparently innocent scapegoat and in doing so undermined the mechanism. In the Politico article, Vance is quoted as follows:  

In Christ, we see our efforts to shift blame and our own inadequacies onto a victim for what they are: a moral failing, projected violently upon someone else. Christ is the scapegoat who reveals our imperfections, and forces us to look at our own flaws rather than blame our society’s chosen victims. 

The exacting logic of the crucifixion prevents us from scapegoating even the scapegoating politicians. 

But Jesus’ death is more than an embodied social critique. In coming to us and dying in the person of Jesus, God showed his love for imperfect people struggling under the weight of perfect ideas. He came to give the home and safety we all desire, offered freely to hypocrites.  The point of Christ's death is not, at least in the first instance, to inspire me to treat others better. It is God's unconditioned offer to the broken and hypocritical, as the broken and hypocritical, not as he'd rather we be. 

Paul puts it like this: "God demonstrates his own love for us in this: While we were still sinners, Christ died for us." Yes, God's grace is too dramatic, too strong not to provoke us and empower us to change, but his love comes to us before any change. It comes to us as we are, nursing our pitchforks and that self-righteous sense that it's all really someone else's fault.  

Stumbling into politics haunted by a sense that things could be better will make us hypocrites on impact. We must not excuse this hypocrisy; we should hold ourselves and our leaders to account. And yet we can do so gratefully haunted and gratefully held by a God who came for hypocrites.