Work

Work, whether in its presence or absence, is a pervasive part of everyday life. One of the first things we want to know about people is what they do. The waking time of most adults is taken up with work, and a person’s passing is often noted in terms of their workplace achievements. Work and worth, industry and identity, are very closely related in contemporary culture. This article deals with work in this modern context. It will examine (1) a wider definition of work, (2) a biblically integrated view of work, (3) the disintegration of work and faith, (4) reintegrating spirituality and work and (5) redirecting Sunday towards Monday.

A Wider Definition of Work

Over the last two centuries work has become equated with a job.

This is a seismic shift in our understanding of ourselves, our world and even our God. It has had earthquakelike effects on people’s emotional, family, social and spiritual life. The tremors have been felt hardest by the overworked, the unemployed, housewives, the forcibly retired and the attention-deprived children.

Despite society’s materialistic definition of work as what we are paid to do, work can include any positive productive activity. A helpful, wider Christian definition of work is this: “Work is the expenditure of energy (manual or mental or both) in the service of others, which brings fulfillment to the worker, benefit to the community and glory to God” (Stott, p. 162). On that definition many people in socially destructive jobs, for example, in a cigarette or armaments factory, might not be working. On the other hand, the unemployed person cleaning up the streets and recycling a cart full of soda cans, volunteers working for schools and churches or parents changing diapers or cooking meals are working. We need to revalue these tasks for both men and women by recognizing fundamental activities that keep the world going, even though they are unpaid and economically invisible.

But does this wider view of work have biblical backing? Unlike today, in biblical times work was not a separate sphere of life. Work was integrated with the home (which was usually the workplace) and worship (through sacrifice from God’s gifts and one’s produce). People were not primarily valued or identified in terms of their jobs as they are today. We need to develop a more integrated biblical view of work that does justice to the value of other vital activities and relationships.

A Biblically Integrated View of Work

There are several ways of developing a biblical approach to work. One is to do a concordance study of the word. Another is a creed-based approach in terms of God as Creator, Reconciler and Re-Creator—Father, Son and Holy Spirit (Preece). Here I will identify broad perspectives and principles that can help us place work within a scriptural framework of relationships—to God, humanity and the earth (Wright, pp. 89-90, 100).

God’s work. The God of the Bible is a worker, in contrast to the ancient Near Eastern gods, who slept while their human slaves labored. Sadly, many of us forget that before we get up on Monday morning, God has already been at work: “He who keeps Israel will neither slumber nor sleep” (Psalm 121:4 NRSV). Jesus said, “My Father is still working, and I also am working” (John 5:17 NRSV). The sabbath is a reminder that we live by God’s work, not our own (Genesis 2:3; Matthew 11:28; Hebrews 4).

Exploring the wide-ranging biblical imagery of divine work can give us a greater sense of being junior partners in God’s work of creation, preservation and redemption. For example, God is an architect and a builder (Proverbs 8:27-31), a doctor-healer (Mark 2:12, 17), a teacher (Matthew 7:28-29), a weaver (Psalm 139:13-16), a gardener/farmer (Genesis 2:8-9; Genesis 3:8; John 15:1-8), a shepherd (Psalm 23; John 10), a potter/craftworker (Jeremiah 18:1-9; Romans 9:19-21) and a homemaker (Luke 15:8; Banks). By seeing our work in the light of God’s work, we can see God’s hand in our everyday tasks. Unless we do so, we will underestimate the importance of God’s work and either worship our work or think it worthless. But work can be an expression of worship or communion with God. It should not be confused with or replace our corporate worship, but it is an everyday offering of our whole selves, bodies and minds, to God (Romans 12:1-2). “Render service with enthusiasm, as to the Lord and not to men and women” (Ephes. 6:7 NRSV).

Human work and human relationships. Work is not only to provide for ourselves (2 Thes. 3:10-13) and our families (1 Tim. 5:8) but also “to have something to share with the needy” (Ephes. 4:28 NRSV). So work is one of the basic ways we fulfill our social responsibilities. Many things we make at work also provide the stage in which people can interact, for example, telephones and furniture. Making hand-held video games largely does not. From a biblical view one question we can ask of our work is whether it furthers relationships or not.

While we should distinguish ourselves from what we do, we should not divorce the two. Being and doing flow into each other. A mother working in a shop does not stop being a mother while she is at work. Her homegrown experiences and skills are valuable (even if unrecognized) in her paid employment, and her experience on the job will be reflected at home.

The author of Ecclesiastes provides a balance between being and doing by emphasizing relationships. He has a word of warning for both the envious workaholic and the lazy shirkaholic who neglect relationships and lead meaningless lives. The alternative is that “two are better than one, because they have a good reward for their toil. For if they fall, one will lift up the other; but woe to one who is alone and falls and does not have another to help. . . . A threefold cord is not quickly broken” (Eccles. 4:9-12 NRSV). So, after communion with God “community building is every person’s second full-time job” (Stevens, pp. 15-16).

The same writer provides a commentary on the fallen or cursed dimension of work or toil (see also Genesis 3:17-19). Work done out of mere ambition and selfishness and work neglected out of laziness are both vain. Even work with good motives will often be ignored or wasted. We all die, and our work will not last; it is transient. While we have opportunity, we should simply enjoy working, as well as the food and drink it puts on the table, as a gift from God. It is best to have modest expectations of work and not try to build lasting monuments (Eccles. 2:18-26; Stevens, pp. 4-5).

Our groaning as we toil is part of creation’s groaning, longing for liberation from the vanity to which it was subjected by God in hope (Romans 8:20-23). But under the risen Son, work done for God and others is not in vain, even if society may not value it. In the new heavens and new earth “my chosen shall long enjoy the work of their hands. They shall not labor in vain” (Isaiah 65:22-23 NRSV). “Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain” (1 Cor. 15:58 NRSV).

Caring for the earth. According to Genesis 1:28 (NRSV), as those made in God’s image, we are to “be fruitful and multiply, and fill the earth and subdue it.” This is balanced by the direction in Genesis 2:15, in which Adam is to till and keep the garden, or serve and preserve it. This has not only agricultural but also cultural dimensions, as Adam’s naming the animals shows. As God’s representatives we are to care for the earth (see Ecology) and each other in the productive realm of work and the reproductive realm of family. Women are involved in both realms. The wise woman of Proverbs 31 is involved in providing food, land and clothing, planting vines, trading and caring for the poor. Her work was publicly recognized, bringing her praise in the city gates (Proverbs 31:10-31). This needs to be heard in a world in which women are often paid less in jobs and work a second shift at home and in which many people receive no recognition for unpaid work done well.

In the divine economy, work is evaluated according to the way it fosters or retards relationships—between ourselves and God, our companions and the earthly resources we are called to develop.

The Disintegration of Work and Faith

Given the Bible’s integrated view of spirituality and work, how did these two come apart, so that even many Christians do not feel the connection?

Historical reasons. In the Greek world work was seen as a necessity or curse for slaves to perform. The truly free and human pursuits were politics and philosophy: “Work was called `unleisure,’. . . ergon or ponos, a burden and toil” (Stevens, p. 26). During the fifth century b.c. some cities issued a decree prohibiting their citizens from engaging in work!

This Greek influence appears in the apocryphal Wisdom book Ecclesiasticus, which, though more respectful of the trades than the Greeks or the Egyptians, exalts the scribe over the tradesperson, contemplation and leisure over material action. Only the one who is free from toil can become wise. Workers have to concentrate on their work rather than the wonders and mysteries of the world. The merchant or businessperson “can hardly remain without fault” (Sirach 26:29) for “between buying and selling sin is wedged” (Sirach 27:2).

Sadly, this is still the way many Christians see trades and business. In the hierarchy of vocations clergy and missionaries (our equivalent of Ecclesiasticus’ scribes of Bible scholars) are still near the top; the caring professions (for example, social workers and doctors) are next, while business people and trades come last. Working with things such as technology, money and administration is often seen as inferior both by those who stress soul-winning and those who stress social activism. This stems from the division between spirituality and work, head and hand, wisdom and skill, people and things, which is not present in the more creation-centered canonical Wisdom literature (compare Proverbs 31) nor in the cultural mandate to rule the earth responsibly (Genesis 1:26-28). Tradespeople and business people do not have to be social workers or evangelists to serve God at work.

Under the influence of Greek dualism the early church and the Middle Ages reinforced the distinction between spirituality and work. As a result the story of Mary and Martha (Luke 10:38-42) was reinterpreted to exalt the contemplative over the active life.

Martin Luther reacted against the medieval disparagement of ordinary work in favor of the work of priests or monks. He reclaimed the idea of vocation, or divine calling, for the ordinary Christians as homemakers, paid workers or citizens. Luther saw all of these as providential ways in which Christians could serve their neighbor and worship God. The tools of one’s workshop were constant reminders to do this: “In making shoes the cobbler serves God, obeys his calling from God, quite as much as the preacher of the Word.” Luther could say, “God himself will milk the cows through him whose vocation it is!”

Unfortunately, around the time of the later Puritans (mid-17th century), the notion of vocation became secularized and narrowed down to the job. It became increasingly individualistic, losing the sense of worshiping God and serving the common good (see Calling). Through Benjamin Franklin (a Deist, not a Christian), the Protestant work ethic became popularized through such maxims as “Early to bed and early to rise makes a man healthy, wealthy, and wise” and “Time is money.” Through the concept of a career, work increasingly became a means to the end of status and security rather than a means to the end of serving God and supporting self and others, which becomes a joy in itself.

For all its gains in living standards, the Industrial Revolution separated the spheres of work, home and church, institutionalizing working for a wage (something previously regarded as degrading compared with self-employment). Despite its considerable difficulties preindustrial life had a greater sense of integration between work, home and church. All were within sight of one another, and the church was the connecting link to the whole of life.

Contemporary reasons. Today many people are split between the Sunday and Monday, or private and public, areas of their lives. In a highly specialized society we play different roles according to different rules with different parts of our personalities, and our lives slowly disintegrate. Our name is truly “Legion.”

Many of the pastoral and spiritual crises people face are a direct result of this disintegration of work, home and church. The absent-father syndrome has now been extended to include the absent-mother, as both parents struggle to keep jobs as well as maintain marriages and families. There is often a direct clash between escalating demands on people by family, education, career and church that can be crippling unless an integrative spirituality sensitive to life stages is taught, modeled and nurtured.

Surveys indicate that in far-flung commuter suburbs low church attendance was due not to people there being less religious but to the long hours spent at, or going to and from, work. Some people want to attend church and small groups but have too little time and energy. The church’s mainly female pool of volunteer labor is shrinking rapidly as the personal, social and financial rewards of working prove more attractive (although there are recent signs of a move back from this). In failing to shape and develop a spirituality for the workplace and neglecting to challenge its dehumanizing structures, the church has by default been (mis)shaped by it.

Reintegrating Spirituality and Work

To maintain spiritual integrity, we need a spirituality that integrates, not separates, our faith and work. The individualistic “Protestant prayer ethic,” which gets the leftovers from the Protestant work ethic, fails to provide this. Under the pressures of modern work many Christians feel isolated and unsupported in the workplace and find it difficult to pray and reflect in a way that integrates their church and work lives. Some theological guidelines for developing a corporate spirituality of work follow.

Reemphasizing the importance of the church scattered as well as the church gathered. Both the vocational (the church scattered) and the worship (the church gathered) activities of Christians are important. On Sunday the latter equip and mobilize the scattered people of God for their mission and ministry on Monday. But also needed are small committed groups in which people can honestly share their struggles in faith, home and work.

We also need mission groups as well as Christian peers and mentors in the workplace. Without this our professional group unconsciously becomes our church, determining major life decisions concerning where to live, what car to drive, how to dress, where to school our children. This then determines our de facto spirituality, which is then used to justify our professional lifestyle.

Recapturing a sense of vocation. From the Bible and the Protestant Reformation emerges the understanding that all Christians have a ministry and vocation to serve in the working world, an understanding modeled on Christ as prophet, priest and king. This does not pit preaching or evangelism against ordinary work but sees kingdom work as healing creation and the Great Commission (Matthew 28:19-20) as fulfilling the creation commission (Genesis 1:26-28). So we do not unethically evangelize on the boss’s time, trying to justify our job to the full-time preachers, but work, live and speak in a way that represents the rule of Christ over the whole of creation, including the working world.

Recapturing the idea of the “mixed life.” We must not abandon Christian people to the totalitarian demands of many workplaces and the Martha life of unreflective activism. Nor should we forfeit the workplace and adopt the monastic, contemplative Mary life. The fourteenth-century monk Walter Hilton wrote letters to an English man of affairs, involved in commercial and political life, who wanted to enter contemplative life in a religious community. In his Letters to a Layman Hilton wisely counseled a third way, a mixed life combining the activity of Martha with the reflectiveness of Mary (Stevens, pp. xiv-xv). Such a spirituality needs to be consciously modeled and taught.

Reconnecting wisdom, virtue and skill. Developing a spirituality of competence and compassion is needed to overcome the split between Mary and Martha. Work is a major way we can cultivate and develop Christian virtues (Galatians 5) and attitudes (Matthew 5:1-13). It can develop either the fruit of the Spirit, making us patient, gentle and self-controlled, or the opposite fruits of the flesh. These virtues do not spring up in a vacuum but emerge through much practice and, above all, grace. The “supernatural” virtues of faith, hope and love have particular significance for a spirituality of work. Paul commends the Thessalonians for their “work produced by faith, . . . labor prompted by love, and . . . endurance inspired by hope in our Lord Jesus Christ” (1 Thes. 1:3). We carry these characteristics, and work characterized by them, all the way to heaven. This idea is captured in a painting of the Second Coming by Swiss artist Paul Robert in Neuchatel, Switzerland. It portrays the people rising to meet Christ, bearing the fruits of their callings: doctors having healed people, architects having built beautiful buildings and so on—each one eager to render an account to Christ of his or her work.

Redirecting Sunday Toward Monday

If we are to overcome the perceived gap between Sunday and Monday, the church will have to shift its pastoral and mission priorities toward Monday. Today the primary place where men and women meet others is the workplace. Evangelism in the marketplace was common in the New Testament (Acts 16:16-19; Acts 17:17; Acts 19:9-10, 23-29). While we should not be evangelizing on the boss’s time, a truly integrated life and a willingness to speak in a wise and timely way tailored to the needs of others (Col. 4:5-6) will attract questions and interest that can be explored during breaks and lunchtime and before or after work.

As Scripture imaginatively used workplace terminology to express aspects of the gospel message, so should we in sharing our faith. In early Christian times the terms sacrifice (of the work of one’s hands), redemption (of slaves) and debts (of money) all had strong workplace connections. Moreover, teaching topics and illustrations should include work-related ones. Paul spoke at length of master-slave relationships (Ephes. 6:5-9; Col. 3:22-4:1). In 2 Tim. 2:1-7 he draws from a range of working illustrations (athlete, farmer, soldier) for single-mindedness.

Corporate worship opportunities should be related to working life. Workers’ testimonies—drawn from homemaking, volunteer work or the market-place—can be a great encouragement to others and can be included in services during announcements, the offering (when we give the products of our work back to God) or at the conclusion of the service when we hear the call to mission. Prayers for people’s working lives should be a regular part of intercession. Church rolls or address lists might include work roles to enable members to make connections and offer appropriate prayers. Special services, such as a faith-and-work Sunday or urban harvest festival with people bringing symbols of their work, are also a useful way of encouraging a more integrated spirituality.

Pastoral care should be extended to the workplace. Preventive pastoral care will often involve standing for justice with God’s people and providing emotional and financial support if they face loss of employment for taking a Christian stand on an issue. Moreover, mutual confession, counseling and discipline need to be restored and related to workplace struggles and sins. Puritan manuals often dealt with issues of conscience in the workplace. Pastors, leaders’ groups, church counseling ministries and small groups could provide appropriate supportive and accountable contexts.

The gap between Sunday and Monday can be narrowed further by creatively bridging the physical distance between churches and the workplace. The New Testament church met in homes that often had workplaces in the front room on the street. Masters and slaves shared the same living space and social life. While we cannot turn back the clock, we should bring our work, home and church life as close together as possible. We can use occasional fringe-work activities over meals or beverages to build relationships. Opening our homes in hospitality to fellow workers can lead to a new level of relationship. Where possible, church buildings should be located near the commercial center rather than be lost in suburban back streets.

These wide-ranging suggestions can begin to turn the tide of a war that has seen the workplace forfeited rather than lost. Together they can enable a greater integration of faith and work, Sunday and Monday, spirituality and activity.

References and Resources

R. J. Banks, God the Worker (Valley Forge, Penn.: Judson, 1994); R. J. Banks and G. R. Preece, Getting the Job Done Right (Wheaton: Victor Books, 1992); L. Hardy, The Fabric of This World (Grand Rapids: Eerdmans, 1990); G. R. Preece, “The Threefold Call,” in Faith Goes to Work, ed. R. J. Banks (Washington D.C.: Alban Institute, 1993) 160-71; J. B. Schor, The Overworked American (New York: Basic, 1991); P. Stevens, Disciplines of the Hungry Heart (Wheaton: Harold Shaw, 1993); J. Stott, Issues Facing Christians Today (Basingstoke, U.K.: Marshalls, 1984); M. Volf, Work in the Spirit: Toward a Theology of Work (New York: Oxford University Press, 1991); C. J. H. Wright, An Eye for an Eye (Downers Grove, Ill.: InterVarsity Press, 1983).

—Gordon Preece