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.

Article
Comment
Virtues
War & peace
9 min read

Who’d be a peacemaker these days?

I’m no longer sure we properly grasp what peace is all about.

Roger is a Baptist minister, author and Senior Research Fellow at Spurgeon’s College in London. 

Graffiti of a tank with a peace laurel coming out of its barrel.
Graffiti, Kaunas, Lithuania.
Aliaksei Lepik on Unsplash.

‘Blessed are the peacemakers!’ 

You can’t really argue with that, can you? It is a truth universally acknowledged, that is deeply embedded in our cultural identity. Like the inherent value of family, fairness and a decent cup of tea, being in favour of peace is of the essence of virtue. After all, who’s going to want to sign up and aspire to an ethic of ‘blessed are the conflict creators’? 

But I have begun to wonder whether it’s as clear as all that, and if our intuitive assumptions stand scrutiny.  

Of course, we all want ‘peace on earth’, to live peaceful lives in peaceful communities and, at least sometimes, to have some ‘peace and quiet’. Peace is a good thing. We desire it, we embrace it, and we honour those who make it. 

But I’m no longer sure we properly grasp what it’s all about. I’ve been on a bit of a journey of late. I’ve come to conclude that it is all a bit murky when you dig beneath the surface. 

For a start I have realised that I’m not tuning into the news as much as I used to. OK, to be completely honest I have always been something of a news junkie, and from the Today programme on Radio 4 to various news platforms online I still consume quite a lot. But not as much as I used to.  

The relentless stream of violent conflict from Ukraine, Gaza, Sudan and elsewhere to our increasingly polarized political debates, the othering of those we don’t agree with in identity politics and the vitriol of wider culture wars: it gets too much. It seems I’m not alone. A recent report from the Reuters Institute maps a ten-year trend towards disengagement with the news. 

I yearn for some breakthroughs on the peacemaking front. In their absence it seems that there is only so much I can take. 

Then, my attention was drawn to a piece on the Axios news platform. The headline read, ‘Trump's deep obsession: Winning a Nobel Peace Prize’. That sent me down a rabbit hole. 

Now I did already have a half-memory that in his first term President Trump had been a little resentful of the fact that Barak Obama had received the prize while he hadn’t. But it seems it’s more of a thing than that. 

Axios reported that he has been ‘obsessed’ with winning the prize for years and that his present administration ‘is aggressively pushing him for a Nobel’. They even suggested that it was the subtext to the Oval Office blowup with Ukrainian President Zelensky. 

In fact, President Trump has been nominated for the prize on numerous occasions since 2016, with lawmakers from the US, Scandinavia and Australia putting his name forward.  

Awarded 105 times since 1901, while Dr Martin Luther King jr, Nelson Mandela and Mother Teresa might seem to epitomise such an award, there have also been controversies.  

The awards given to Mikhail Gorbachev, Yitzhak Rabin, Shimon Peres and Yasser Arafat were particularly controversial. But it was the 1973 award to Henry Kissinger that caused the biggest stir leading two of the five members of the selection committee to resign in protest and howls of derision from the press. 

Finally, home alone one evening, I stumbled across Monty Python’s Life of Brian as I surfed the streaming platforms for something to watch. It’s years since I watched it, but it contains one of my favourite scenes of all time. 

Jesus is pictured delivering his ‘sermon on the mount’ from atop a small hillock. The camera pans out to the back of the crowd where they’re finding it hard to hear what he’s saying. The conversation goes something like this: 

What was that?  

I think it was 'Blessed are the cheesemakers.'  

Ahh, what's so special about the cheesemakers?  

Well, obviously, this is not meant to be taken literally. It refers to any manufacturers of dairy products. 

It was chuckling to myself to this familiar pun that provoked a deeper dive. What was Jesus actually wanting to say? What did the crowd hear him say?  

A quick look back to the Sermon on the Mount confirmed that ‘the blessings’ that start it off are mainly to those in a seeming position of disadvantage: ‘the poor in spirit … those who mourn … the meek … the merciful … the persecuted’. Why does Jesus include peacemakers who ought to be acclaimed by everyone?  They’re the ones doing good stuff with positive benefits. They should be universally acclaimed, why do they need a special blessing? 

From the angelic ‘peace on earth’ that heralded Jesus’ birth, to his final gift to his friends, ‘Peace I leave with you; my peace I give you,’ peace is at the heart of what Jesus is about. Receiving peace, giving peace, making peace, ‘peace be with you,’ ‘go in peace,’ peace is littered throughout the gospel stories.  

Of course, for Jesus this is shalom or, back in the Aramaic of his mother-tongue shlama. While an everyday greeting the idea infused in the word is far deeper and richer: it is about wholeness and well-being and harmony. Rather than just the absence of noise and conflict, this kind of peace has substance and depth.  

Maybe that’s why it has to be ‘made’.  

It’s interesting, isn’t it, that Jesus doesn’t say ‘blessed are the peace-lovers’ who merely experience and consume the life of peace. Neither does he major on ‘blessed are the peacekeepers’ who police its boundaries. No, it’s ‘blessed are the peacemakers’, those who’ve got their sleeves rolled up and are actively forging an environment of wholeness, well-being and harmony. 

No problem here then. Who’s not in favour of wholeness, well-being and harmony? Well, no-one, until we stumble across what Jesus goes on to say later in this iconic sermon: 

"You have heard that it was said, 'Love your neighbour and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.”  

According to Jesus, peacemaking is about wholeness, well-being and harmony and its scope extends to, and embraces, even our enemies. And why, because that’s how God does it: 

“He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”  

This is the benchmark that informs the kind of peacemaking that Jesus is talking about. 

Peacemaking always has to start with the existing situation. It is not about restoring how things used to be.

Now you could make an argument that peacemaking is a generational process. That it is about curating how we live together – as individuals, in neighbourhoods or even internationally – where we embody and model these kinds of principles. This is not achieved overnight.  

We make peace and build communities in which we flourish over time. Afterall, as African Ubuntu philosophy articulates ‘I am because we are’. The well-being of each of us is dependent upon the well-being of all of us. This is a way of life, not an off-the-shelf remedy. But what about peacemaking in the middle of conflict? 

This is where the peacemaking process gets to be a murky one, especially when you dig beneath the surface. Altruism on the part of people, communities and nations in conflict is rarely front and centre to what they bring to the table. 

To even contemplate an authentic peacemaking process, both sides in a conflict have to want it. If this isn’t the case the peacemaker will either fail or be in danger of being manipulated as a puppet in the hands of bad actors. 

To genuinely have reached the point of entering a peacemaking process, the parties concerned have to have reached the realisation that the cost of the continuing their conflict exceeds any realistic benefits they can achieve.  

Peacemaking always has to start with the existing situation. It is not about restoring how things used to be. Neither is it about accomplishing the future that has been dreamed of. It is about a cold, hard grappling with how actually things are. 

This is why it’s unpopular, especially with those who have being pursuing the justice of their cause, accomplishing their objectives and seeking victory rather than peace. The peacemaker is a real time and unwanted reminder that they have failed. 

Then, as the peacemaking shifts into gear the one in the middle, the peacemaker, cannot take sides. Yet, inevitably, both sides will see them as partial insofar as their aspirations are traded off in the process of negotiation. The peacemakers are easily dismissed as appeasers or even as traitors to justice. 

Peacemaking is always about compromise. It is about accepting how things are and trading off concerns to reach the best achievable balance. Commenting on the peace negotiations over Ukraine, Wolfgang Münchau recently wrote, 

“The purpose of the peace talks is to fill in the blanks. The two sides may trade off one piece of land against another. Money will buy stuff. But peace deals are never about who is right, and who is wrong. They are not about historic claims.” 

Pragmatic rather than principled, compromise is easily portrayed as a dirty word. Appearing spineless, weak and morally flawed, peacemakers are subject to both being misunderstood and misrepresented by all sides. 

According to the American political scientist R.J. Rummel, who specialised in the study of war and collective violence with a view to their resolution, it is a mistake to think that ‘making’ peace is like a design, construct and build project. While he sees such a view as seductively attractive, it is misplaced to believe that peace can be centrally planned and constructed.  

Rather, peace ‘emerges’ as an equilibrium establishes itself between what the parties involved honestly believe, actually want and really capable of achieving. This mutual self-knowledge cannot be mapped by an external third party and may only be partially comprehended by themselves.  

The art of the peacemaker is to enable an evolving process of reciprocal adjustments. Along the way they must ensure that rebalanced relationships are supported by an ‘interlocking of mutual interests, capabilities and wills’. Peacemakers are far from being centre-stage messiah figures, it is never about them and their ideas or grand plan. Rather, they’re facilitators who must know when to self-effacingly get out of the way. 

He concludes: 

“Peace is a structure of expectations, a social contract. It will be kept only as the parties, for whatever reason, find it in all their intersecting interests, capabilities, and wills to do so.” 

Hard-won peace can remain exceedingly fragile.  

Who’d be a peacemaker? 

Who would willingly open themselves up to being manipulated by bad actors. Who would subject themselves to the rejection of being unwanted, unpopular, misunderstood, misrepresented and portrayed as appeasers and traitors of justice.  

To boot, they have to be self-effacing and understand that their best efforts may only ever result in precarious outcomes, if there is any fruit at all. 

‘Blessed are the peacemakers!’ 

I guess that’s why. 

In the meantime, 338 candidates have been nominated for the 2025 Nobel Peace Prize. Among them is the late Pope Francis, 

"… for his unstoppable contribution to promoting binding and comprehensive peace and fraternization between people, ethnic groups and states." 

The winner will be announced in October. 

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