6.1 Christian understandings of work

For Christians, the values and perspectives listed in Section 1 of this report are rooted in the Biblical tradition. According to Scripture, human beings are part of creation and, at the same time hold a special place within creation. What distinguishes them from the rest of creation is their ability to respond to God. Christians are called to live in communion with God, with one another, and the whole of creation. Fulfillment of life is to be found in praising God, in sharing with one another and in caring for the gift of creation. The values guiding our approach to today’s dilemmas in society flow from this fundamental vision.

Christians have, however, largely lost sight of this vision. In recent centuries, especially in western Christianity, an understanding of human calling has been developed which is, in fact a powerful support of the present course of society. Even today, official church statements churches use Genesis 1:28 as starting point for reflection on the meaning of work. "God blessed them and said to them, be fruitful and multiply and subdue it"? To fulfill this mandate, human beings have the duty to work. Through the achievements of their work, they become more human, called to become co-creators with God. And in accepting this calling, they will find fulfillment and joy. Looking through the lens of Genesis 1:28, wealth can be interpreted as God’s blessing and reward for human effort.

Today, the credibility of this view is called into question. Faced with the contradictions and impasses of the present situation, the churches are forced to review their understanding of work. Is it really the Biblical view? Or is it perhaps the result of adaptation to current values?

6.2 Biblical witness for today

In the Biblical witness, there are dimensions which open new avenues to interpret the present crisis.

Seven pointers may serve to illustrate:

1. First, for the Biblical writers, the fourth commandment is of central importance. "Remember the Sabbath day and keep it holy. Six days you shall labor and do your work, but the seventh day is a Sabbath to the Lord, your God, and you shall not do any work." The commandment is not foremost a divine charge to work, but far more the command to respect the limits on human work set by God. It is a reminder to Israel of its ultimate calling.

Does it not mean that human identity should not be made dependent on activity and work?

2. The Fourth Commandment is not to be understood in a legalistic way but is meant to serve life and communion. The Bible relates explicitly the rhythm of the week to the seven days of Creation " for in six days the Lord made Heaven and earth but rested on the seventh day". Human life is seen as mirroring the rhythm of creation. For the sake of creation, the fourth commandment seeks to establish a balance between engaging in work and withdrawing from work. The same concern can be found in the rules on the Sabbath and Jubilee Years: every seventh year the soil was to be allowed to rest.

Does this not mean that human work needs to respect the rhythm of God' creation and the appropriate balance between work and rest needs to be found.

3. Genesis 1:28 does not refer to human work. The subject is, however, explicitly mentioned in the second section of Genesis: "The Lord God took the man and put him in the garden of Eden to till it and to keep it." The purpose of work is to provide basic livelihood for human beings. Human beings are not called to dominate the world through their work but rather to meet their basic needs.

Does this not mean that the primary purpose of work is subsistence?

4. The Bible insists that work is a duty to be shared by all. In contrast to the Greek world, work is not deemed unworthy of free citizens. Everybody has to contribute to the common good. Work can take many forms, and people engaged in different forms of work are to be equally valued. And everybody, not just the employer, has the right and the duty to enjoy the Sabbath, "You shall not do any work -- you, your son, your daughter, your male or female slave, your livestock or the alien residence in your town." In the New Testament, Paul exhorts Christians " to earn their own living" and not to depend on the work of others. Work can take many forms and people engaged in different forms of work are to be equally valued. Idleness is rejected in the Bible on these grounds.

Does it not mean that the work necessary to obtain the livelihood for all needs to be shared by all, and that nobody has the right to exploit the work of others?

5. Not only the work required, but also the goods produced by human work are to be shared. The Sabbath and Jubilee Years in the Old Testament were meant to restore economic justice and to make sure that wealth was equitably redistributed. The New Testament pictures the early Christians as a community living in mutual solidarity -- they share what they possess and seek to meet everybody’s needs. They take special care of the poor and destitute. Work is seen as a service to the neighbor: "There was no needy person among them." The Sabbath and Jubilee years in the Old Testament were meant to restore economic justice to make sure that wealth was equitably redistributed.

Does this not mean that the Christian church needs to be characterized by a passion for a just distribution of goods on earth?

6. Throughout the New Testament there are warnings against the accumulation of goods. Again and again Jesus denounces the dangers inherent in riches. Human beings are lead astray by striving for material goods. The condition of true freedom in community is simplicity of life. "Give us this day our daily bread."

Is this not at the same time a warning against the lifestyle governed by the laws of production and consumption?

7. It has often been observed that the theme of work has no central place in the New Testament. Jesus calls the Disciples to form a new community and to spread the message of a higher calling of human beings. Their "work" is of another nature. They are to create space for God’s kingdom, for a new quality of life and for a responsible community.

Does this not mean that discipleship gives value to the shared work of caring and community building?

Clearly, Biblical witness cannot be applied directly to today’s situation. Nor does it give direct answers to questions arising now. It is important, however, for the churches to become aware of the assumptions underlying their teachings on work. And looking afresh at the Biblical witness, permits the discovery of alternative directions.

6.3 Ethical criteria for judging work

Among the issues to face today, for instance, there is the need to assess the impact of technology on work and environment. Given the fact that technology is:

• hugely intrusive into the geology and biology of the planet, at times immediately disruptive of life and at other times producing negative side effects which may not be recognized for decades (e.g. CFCs).
• capable of destroying the stability and diversity of biotic communities;
• hazardous to human, non-human and planetary health;
• disruptive of social, cultural and familial bonds essential for building and sustaining human community;
• disproportionately capital and energy intensive rather than labor intensive;
• responsible for creating wearisome, boring, unimaginative, and soul-destroying work for individuals,

people concerned about the religious and ethical dimension of modern work need to develop ethical criteria to evaluate, judge, and choose technologies. "Good" technologies facilitate life-enhancing work and ought to be encouraged and promoted. On the other hand, technologies which constitute "bad" work ought to be constrained and gradually phased out.

In addition to narrowly technological issues, work which "monetizes" people, particularly in colonizing relationships effected by violence or the threat of violence, must be constrained. Whether in sex tourism, in unsafe mines, or other abusive and dehumanizing work conditions, such work is also disruptive to the personal, spiritual, and family bonds needed to create sustainable communities and environments.

6.4 Hope and the theological journey

Pessimism and even despair sometimes seem justified in the light of rampant ecological devastation and the pain of unemployment. Yet they are useless in terms of positive active for living and to preserve creation. They also fly in the face of Yahweh, the God of surprises and revolutions, whose commitment to life is most obvious in Jesus's triumph over death. Resistant faith, tempered in suffering, failure, death and resurrection, can energize people to commit themselves to major life-style changes in, for example, their use of energy, resources and recycling. It can also motivate them to address the complex of issues around contemporary work in their own community and in the wider world in a systematic and effective way.

Theological reflection invites people to journey into life with the faith conviction that God is the author and creator of life. Recognizing the presence of God means that, one dares to engage in new challenges, expecting that such involvement will produce changes which support life. Walking with God in faith challenges us to confront fear, indifference, passivity and despair and to build our action on trust in God who cares for the welfare of all humanity and all creation.

Theological reflection does not claim to have answers to all questions. But it affirms a possibility that God the creator accompanies all people who ask in their search for answers.     

Chapter 6, page 1 of 1