The Gospel Of Wealth

Some scholars believe Carnegie’s article, “The Gospel of Wealth,” to be the original text outlining the responsibility of philanthropy, a responsibility many believe is held by the wealthy. First published in 1889 in The North American Review, “The Gospel of Wealth” insists that the rich have a moral obligation to provide for the less fortunate, and Carnegie, a Scottish immigrant who made his fortune in iron and steel, puts conditions on the act of provision he demands of his self-made peers. For example, Carnegie is adamant that the offspring of a wealthy family are exempt from the category of ‘the less fortunate,’ denying that the tradition of inheritance is a worthy outlet for surplus wealth. Even more importantly to the public interest, indiscriminate donations of various sums of money made directly to the poor are deemed ill-advised, as they will surely cause more problems than they will solve. These conditions put forth by Carnegie are characteristic of not only the content of the article but of Carnegie’s bold rhetorical style. By starting and finishing paragraphs with strong assertions that reflect his certainty, Carnegie leaves very little room in his writing for dissenters.

“The Gospel of Wealth” is a perfect example of rhetoric designed to make a statement, rather than elicit a response or inspire a dialogue between writer and reader. By employing declarative phrases to articulate his own certainty of his opinions and by avoiding words like “may” and “might,” which are examples of the language of possibility and probability, Carnegie communicates his unshakeable belief in his own ideas. The strength and impenetrability of Carnegie’s tone perhaps contributed to the controversy that arose upon the publication of the article; after publication in the United States, (originally under the title “Wealth”), “The Gospel of Wealth” was published in Britain in the Pall Mall Gazette, inspiring lively discussion about the roles and responsibilities of the wealthy on both sides of the Atlantic.

Carnegie positions capitalism against political movements like communism, socialism, and anarchism, explaining that the inequality between the poor and rich is not something to denounce. Carnegie explains that the poor of his day enjoy better lives than the poor of earlier times, and capitalism is a system that rewards the best and most capable members of society, like Carnegie himself. Though Carnegie does acknowledge the role of luck in many a self-made man’s success, he is clear that some members of society are not meant to prosper the way he and his colleagues have prospered.

Today’s age of political correctness rarely tolerates language that hints at the marginalization of disadvantaged groups, even when positing theories that are seemingly supportive of such groups. Some critics of “The Gospel of Wealth” claim that the tone of the article is paternalistic in many places, according to today’s standards, and to some readers, Carnegie’s authoritativeness can seem jarring, when set against the backdrop of his call to philanthropy. Giving away money to good causes is generally perceived to be a positive and humane act, but when the giver does so out of a sense of superiority, the generosity of such gestures may feel compromised to some readers.

At the same time, other readers may see Carnegie’s assertions regarding the worthiness of some recipients and the unworthiness of others as purely practical and savvy; it must be true that some disadvantaged people abuse the help they receive, just as it must be true that some don’t. These readers may also see Carnegie’s voice of authority as essential because he has earned the right to use such a superior tone due to his success as an industrialist and businessman.

The title of the article, as well as several other allusions within the article to Jesus Christ and the Bible, suggests that the responsibility of the wealthy towards the less fortunate is a moral duty. To some, the connection to Christianity implies that Carnegie has placed himself in a godlike position over the rest of humanity. Another interpretation suggests that Carnegie is simply a devout believer in his personal gospel of giving back to the society who helped create his success and his wealth. No matter where a reader stands on this question, it is undeniable that “The Gospel of Wealth” continues to inspire some of the most successful wealth creators in the world to give away their fortunes while they are alive, so that they can manage the funds in some way. Bill Gates of Microsoft and investor Warren Buffett are only two individuals who credit the article as the impetus behind their own philanthropic efforts, perhaps taking Carnegie’s famous warning to heart: “The man who dies […] rich dies disgraced” (23).