As we reap the benefits of market exchange and observe the many achievements of free trade and globalization, it’s easy to give credit to the market itself, either ignoring or forgetting the munities, and institutions who actively leveragedit for mon good.

Capitalism is, after all, a mereframework for human engagement. Although the constraints it imposes (“thou shalt not steal”) and the features it elevates (ownership, stewardship, risk, and sacrifice) may fit well within a broaderChristian context, it says more about what we can and can’t do than what we might or might not imagine or plish.

As Michael Bull recently explained, through capitalism’s continuous process of value creation, it is in many ways similar to a “biblical covenant structure”:

Good businessmen understand how it works. It invariably necessitates the risk and sacrifice of what we now possess for a greater reward. Steve Jobs told us that, and demonstrated it again and again. It takes money to make money. This requires faith in the one who made the promise, even though business people do not recognize the source of the abundance is the hand of God.

Yet, of course, it is different:

God calls Man to work, which involves risk (faith), a sacrifice and some obedience to laws (which include natural and business laws), which will bring fulfillment of the promise — a greater abundance than what you sacrificed. That is where capitalism ends, but it is not where Covenant ends, and here is the problem for which socialism is tendered as a solution.

For the Christian, then, capitalism provides a simple baseline from which we can launch, holding the potential to lead us toward a broader, deeper network through which we can more freely and fullyobey the callings of the Holy Spirit in our lives as we proclaim good news to the poor. In allowing for this free-flow of individual callings, we are given opportunities and choices that many other systems would assume on our behalf.

As Bull continues:

The final step of Covenant is that you, the risk taker, e a shelter, a house, for the helpless. The final step is generosity. Capitalism only works in a moral society. This is why we can correspond the shape of good economics to the shape of the Gospel. Jesus gave His life to give abundant life to us all. He believed in the promise made to Him by the Father, the promise of resurrection—a new body. Poverty was not something to be embraced eternally. Christian socialists forget that Jesus now owns everything. All the great saints were rich people who risked their wealth for even greater wealth, a wealth that included a legacy of other people—a household. The “glory that was set before Him” was also the glory of the Church, a new body that includes every believer. Jesus Himself is our covering. We are only saved because of His atonement, His “covering.” He, the king of kings, the great Land Lord, is our shelter.

This is what it means to be On Call in Culture — to “correspond the shape of good economics to the shape of the Gospel,” infusing every act across every sphere of culture with the good news of grace and mercy, the power of the Holy Spirit, and the divine generosity of He who first loved us.

Our participation in economic life should never stop at some earthly metric of productivity and stewardship. Where capitalism ends, the covenant continues.