My people in India did not lack creative genius. They erected great monuments to gods and goddesses and built palaces for kings and queens. But our worldview did not inspire these same engineering skills to be directed toward labor-saving devices. My personal interest in McCormick is rooted in the fact that his widow, Nancy McCormick, financed the building of the Allahabad Agricultural Institute in my hometown, Allahabad, on the banks of the river Yamuna. My brother studied in this institute and, for a few years, I cycled there every Sunday afternoon to study the Bible.

Between 2002 and 2006, from two to twenty thousand people— mostly Hindus—gathered there every Sunday for spiritual fellowship. This is significant because one of the holiest Hindu sites in India— the confluence of the holy rivers Ganges and Yamuna—is less than three miles from the Institute. As mentioned in chapter 12, practically every important Hindu holy man has come to this confluence during the last two thousand years; so have most politicians and wealthy merchants. Not one of them, however, ever started an institution to serve poor peasants.

The Agricultural Institute, now a Deemed University, was established by Sam Higginbottom, a professor of economics in my alma mater.* He saw the plight of the peasants, returned to America to study agriculture, forged links with McCormick’s family, and returned to establish this institute. His purpose was to inject into Indian culture McCormick’s spirit of loving one’s neighbors enough to attempt to alleviate their suffering.

Love is not a common ethical principle of all religions. No Hindu sage did anything like Sam Higginbottom did, because in order to be spiritual, the learned pundits had to separate themselves from the peasants, not serve them. The hallmark of Indian spirituality was detachment from worldly pursuits like agriculture. Therefore, the spiritually “advanced” in my country treated the toiling masses as untouchables.

McCormick’s reaper reinforces the point made in an earlier chapter—that necessity is not “the mother of invention.” All agricultural societies have needed to harvest grain. But no other culture invented a reaper. Most cultures met this need by forcing into backbreaking labor those who were too weak to say no—landless laborers, servants, slaves, women, and children. McCormick struggled to find a better way. The driving force in his life becomes apparent when you notice that he gave substantial portions of his income to promote the Bible through several projects including newspapers** and the Presbyterian Theological Seminary in Chicago, which was renamed the McCormick Seminary.

Cyrus was born to a Puritan couple, Robert and Mary Ann McCormick, in 1809, in a log cabin in Rockbridge County, Virginia. His Scotch-Irish ancestors came to America in 1735 with little more than a Bible and the teachings of the Protestant reformers John Calvin and John Knox.

These reformers had embraced the Hebrew ideal of the dignity of labor. In addition, reformers, such as Luther and Calvin, introduced to the European mind the radical biblical idea that the calling or vocation of a peasant or a mason was as high as that of a priest or a monk. Every believer was a saint and ought to fulfill his or her vocation for the glory of God. In the words of sociologist Max Weber:

But at least one thing [in the Protestant mind-set] was unquestionably new: the valuation of the fulfillment of duty in worldly affairs as the highest form which the moral activity of the individual could assume. This it was which inevitably gave every-day worldly activity a religious significance, and which first created the conception of a calling in this sense. . . . The only way of living acceptably to God was not to surpass the worldly morality in monastic asceticism, but solely through the fulfillment of the obligations imposed upon the individual by his position in the world. That was his calling”²

Cyrus McCormick didn’t like harvesting with a sickle or scythe. Had he lived before the Reformation, he might have escaped the drudgery of toil by going to a university or becoming a priest. This was normal in Orthodox and Catholic cultures. Even St. Thomas Aquinas—perhaps the greatest theologian of the last millennium— justified the tradition by advocating that while the biblical obligation to work rested upon the human race as a whole, it was not binding on every individual, especially not on religious individuals who were called to pray and meditate.***

The McCormick family rejected that medieval idea to follow the teachings of Richard Baxter (1615–91), the English Puritan theologian, scholar, and writer, who believed that God’s command to work was unconditional. No one could claim exemption from work on the grounds that he had enough wealth on which to live. Baxter wrote, “You are no more excused from service of work . . . than the poorest man. God has strictly commanded [labor] to all.”³

It is important to note that this work ethic, which made England and America different from Italy or Russia, was biblical—not Puritan per se.

Quakers, like McCormick’s rival, Obed Hussey,**** shared the same worldview. This biblical work ethic, later called the “Protestant work ethic,” was driven into Cyrus from childhood. Both his friends and critics acknowledged that he was a workaholic***** with an indomitable perseverance and a bulldog’s tenacity. McCormick’s passion for focused work made him very wealthy, but his work ethic was a product of his religious culture, not his desire for wealth.

The West’s rapid economic progress began when it adopted the materialistic spirituality of the Hebrew Bible (the Old Testament). For it is in Genesis that God declares the material universe to be good. Many ancient worldviews, such as India’s, had looked upon the material realm as intrinsically evil—something to be delivered from. Christian philosophers who studied the Bible noted that sin resulted in a breakdown of the relationship between God, man, and nature. The most influential exponent of this insight was Francis Bacon, who had a profound impact on the American mind.⁴

McCormick was nurtured on the biblical idea that through godly and creative work human beings can roll back the curse of sweat and toil and reestablish their dominion over nature. To repeat, my ancestors did not lack intelligence, but our genius was expressed in a philosophy that taught us to worship nature instead of establishing dominion over it. Economic development involves not worshipping but harnessing natural resources and energy for human consumption, albeit with foresight and a sense of stewardship.

Francis Bacon’s exposition of the Bible instilled a non-fatalistic philosophy in England and America. It implied that the future could be better than the past. As explained in previous chapters, this Hebrew concept was born in Israel’s collective experience of God. When God intervened in human history to liberate them from their slavery in Egypt, the Hebrews learned that God could change their destiny for the better. And since men and women were created in God’s image, they, too, could forge a better future for themselves through creative efforts.

This belief became an integral feature of modern Western culture and proved to be a powerful economic asset that would set the West apart from the rest of the world. While other cultures sought magical powers through

ritual and sacrifice, the West began cultivating technological and scientific powers. McCormick’s grandparents, like most European Puritans who fled from religious persecution to the liberty of America, interpreted their experience as being similar to that of the Israelites being set free from the bondage of slavery.

An important aspect of Moses’ mission was to teach God’s law to the Israelites. A cornerstone of this teaching was that while wickedness makes some individuals rich, it impoverishes entire nations. According to the Bible, a nation is exalted by righteousness.⁵ Cyrus’s forefathers believed that the blessings of righteousness were not exclusive to the Jews. God chose Abraham to bless all the nations of the earth. All true believers, they reasoned, were God’s chosen people. Therefore, it is wrong for God’s beloved to accept poverty as their fate. Even if one’s poverty were a result of sin, either one’s own or one’s ancestors, it was possible to repent and receive God’s forgiveness and the power to live a righteous life. It is not surprising, then, that within a century after Thomas McCormick’s arrival in Philadelphia, his grandson’s family owned an estate of twelve hundred acres.

Cyrus’s family owned slaves, as did so many others of their time. They were products of their era and could have purchased more human labor to bring in their harvests. One difference the Bible made was that it demanded the McCormicks work just as hard as any of their slaves. We know that by the age of fifteen, Cyrus had despaired of seeing people slave in the fields. That’s when he resolved to build upon his father’s failed attempts to find a better method for harvesting grain.

SPIRITUALITY OR GREED?

The 2010 movie Wall Street: Money Never Sleeps powerfully shows how secularism confuses ambition and greed. Ambition is good, but it becomes greed when separated from moral absolutes. Greed is a destructive part of human nature. It brought to India not only Europeans, but also the Aryan and Muslim invaders. Greed explains the loot of Alexander the Great and Nadir Shah, but not the creativity of industrial capitalism. Pioneers of modern economic enterprise, such as Cyrus McCormick, did want to make money, but they were inspired by something nobler.

• The Book that Made Your World: How the Bible Created the Soul of Western Civilization (Nashville, TN: Thomas Nelson Publishers, 2011), pages are unknown due to Kindle and PDF conversation — from chapter seventeen.

FOOTNOTES

* In India colleges function under a university chartered by the Government. Deemed University is a status of autonomy granted to high performing institutes and departments of various universities in India. I did my Intermediate studies (grades 11 and 12) at Jamuna Christian College, a part of Ewing Christian College, in Higginbottom’s time. Now independent, it is still located across the river from the Agricultural Institute.

** The modern press is a product of the Puritan revolution in England, and a substitute for the biblical institution of the prophet. A century ago, most newspapers in America were Christian.

*** During the Middle Ages religious individuals were paid to sit the whole day and pray for the souls of their deceased relatives. In Hindu and Buddhist cultures, peasants provided for ascetics who did nothing besides meditate.

**** Hussey patented his reaper in 1834 but lost the marketing race to McCormick.

***** The term “workaholic” is used only in a negative sense today. However, even our leisure-driven age accepts that no one excels in a given field and becomes a distinguished scientist, athlete, inventor, or businessman without working harder than her or his peers.

2. Max Weber, The Protestant Ethic and the Spirit of Capitalism, trans. Talcott Parsons (NY: Charles Scribner’s Sons, 1958), 80.

3. Richard Baxter, Baxter’s Practical Works, vol. 1 (Letterman Assoc., 2007), 115.

4. See for example, George Marsden, Fundamentalism and American Culture (Oxford: Oxford Univ. Press, 2006).

5. Proverbs 14:34.