The case of the original disciples alerts us to the fact that discipleship inevitably affects our attitude and response to work. According to the New Testament, some of the first disciples--Simon, Andrew, James, John, and Levi--responded to Jesus’ “Follow me” by immediately breaking with their present occupations and radically altering their mode of existence (Mark 1:16-20; Luke 5:27, 28). The occupational role of the disciples thus became a secondary consideration contingent on their new identity as loyal followers of the Messiah. The precedent set by these early disciples points toward a truly Christian perspective on work. Their example clearly demonstrates that allegiance to the Lord Jesus must be the disciple’s chief priority, taking precedence over and conditioning all other aspects of his lifestyle. The demanding implications of Christian discipleship penetrate to the existential level of employment. The Christian finds that his Lord’s perspective toward work clashes strongly with that of the secular.
Careful examination of the biblical data affords us a fuller insight into a comprehensive Christian position on work. The biblical revelation opens with an account of the creative work of God and God's subsequent rest at the completion of God's work. From this same narrative it is clear that people were created with definite vocations in mind: to serve as manager/stewards of the rest of creation (Genesis 1:26-30; Psalm 8). Thus it is evident that work is a noble activity for the creature in harmony with his Creator, a human imitation of the divine example. To believe that work is sin’s curse is to distort the biblical record. Labor became more arduous and tedious after the rebellion, but work was established as a valuable, responsible experience prior to the revolt against God. Scripture affirms work as a gift from God (Ecclesiastes 3:13), a phenomenon directly related to God's promises to supply all of our material needs.
It is significant that, rather than regarding work in negative terms, scripture speaks very affirmatively of the working person, especially the skilled craftsman who is described as being specially gifted by God for a particular vocation. For example, the chief craftsman of Israel’s tabernacle is portrayed as “ ... filled with the Spirit of God, in wisdom, understanding, and in knowledge and in all craftsmanship" (Exodus 35:30-35). This point is reinforced by the oft-repeated biblical claim that diligent workers are not to have financial remuneration denied to them (2 Kings 12:9-16; 1 Corinthians 9:1-14; Matthew 10:10; 2 Timothy 2:6; James 5:4). In contrast to this affirmation of the artisan’s joyful involvement in his work, scripture decries the mercenary who is motivated solely by fiscal reward (Job 7:2; John 10:12, 13); the slave whose only orientation is toward rest from his labors (Job 7:2); and the slothful parasite who rejects all personal involvement in work (Proverbs 18:9; 21:25; 2 Thessalonians 3:6-1.5).
From the biblical material, then, it is clear that work is a gift from God; a noble God-like activity directly related to material need-fulfillment; and should be affirmed by energetic, conscientious involvement in one’s chosen vocation. According to the ideal, work is more than simply the means of economic livelihood. It is also directed toward the production of social good and toward positive self-affirmation. As we exert ourselves responsibly and conscientiously at a relevant, worthwhile task, we can expect to gain a great deal of personal satisfaction as well as the financial reward.
However, scripture not only explicates the ideal. It cautions us against the manifold distortions, misconceptions, and perversions that the concept of work has undergone at the hands of a culture cut loose from its Creator. These warnings provide a vivid, accurate picture of contemporary society. Examples of these excesses are all around us.
Scripture attributes a great deal of importance to human labor. But this concept has been twisted by exalting work to the level of an ultimate value: People have constantly succumbed to the temptation to place an idolatrous trust in the products of their hands or their technology. It is very flattering to their ego to believe that there is a technological answer to every question. The Bible makes it clear that to place one’s faith in industry, technology, or art is to usurp the loyalty and dependence that legitimately belongs only to God. Work is a potentially useful and constructive human activity with positive consequences for humanity but to regard either the process or the product as a supreme value is mindless vanity (Ecclesiastes 2:11; Habakkuk 2:18; Deuteronomy 27:15; Psalm 115:4-8; Isaiah 2:8).
Our society’s attitude toward work is a microcosmic reflection of the prevailing value system embraced by the culture. Status, security, respectability, aggressiveness, power, and success are all very directly gauged in terms of one’s occupation. A person is considered a worthwhile member of society if he or she aspires successfully to a career of prominence and affluence. The label “unemployed" conjures up the image of laziness, failure, and shame. Contemporary Western culture abounds with other perversions of the biblical ideal of work. Marital and family relationships suffer and physical and mental health is jeopardized by a misguided allegiance to one’s job. Employees deal viciously with each other in their competitive pursuit of corporate or professional advancement. Men and women are duped into squandering precious talent and energy on empty goals. Compulsive labor (Ecclesiastes 4:41), slothfulness (Proverbs 18:9; 2 Thessalonians 3:6-15), competition among employees (Ecclesiastes 4:4f), and unworthy motives and goals (J 6:27; Colossians 3:22-24) are denounced by scripture as counter-productive and sinful.
In concrete existential terms, when it comes to employment the Christian faces a genuine moral dilemma: How is it possible in this society to earn an adequate living and at the same time ensure that one's vocation will have social impact in the direction of effecting positive change in the institutions and practices of our culture? How do biblical principles and precedents relate to the ethics of work? When we are confronted with the issue of work, it may be helpful to critically consider the following:
(1) How thoughtful and analytical are we in our choice of jobs? How much conscientious, prayerful consideration have we given to our vocational options? Any activity that requires 40 hours of our weekly schedule (not counting travel time) must be a fairly major priority. Have we carefully examined the ethical questions related to a particular occupational position, or do we passively fall into the nearest convenient job without critical evaluation? Are there jobs we would refuse? Which ones? Why?
(2) What are our key considerations in choosing a job? Are we willing to bypass a good salary, numerous fringe benefits, and a secure position that offers much opportunity for advancement in order to fulfill an honest, non-lucrative, constructive role that benefits humanity? How settled are we in our job? To what extent is our security located in this position? What, in terms of our job, are we prepared to risk?
(3) How does the matter of personal integrity relate to our work? Integrity must involve more than the demonstration of personal honesty on the job. Individuals involved in making napalm, for instance, cannot consider themselves moral simply on the grounds that they do not pilfer office stationery supplies and give generously to the company charity. The horrible social implications of the job buries considerations of personal honesty in irrelevancy. Does our job demonstrate our value system? To what extent does this job demand participation in the propagation of values and aspirations opposed to the kingdom of God? Are we working for or against cultural values expressed in consumerism, hedonism, imperialism, monopolistic control, racism, oppression of women, economic exploitation, environmental destruction, war production, etc.? Have we carefully examined the vested interests of the corporation or agency in question in terms of the values of the kingdom? To what extent does it cater to the distorted aspirations and created needs of this society, reinforce the oppression of minority groups and women, bolster up the selfish interests of the moneyed elite, disregard environmental considerations, or provide people with false security? Is what we are doing on the job an affirmation of our transcendent value system as disciples and truly part of the solution to society’s problems?
(4) Are we happily involved in our work? Have we found that particular vocation suited to our abilities and interests at which we can make a positive, unique contribution to society, and that enhances our sense of self-worth? Can we affirm that what we are doing is a valuable occupation worthy of our best efforts?
(5) How oriented are we toward employment in the helping professions? Are we willing to become involved on a day-to-day basis with the frustration and pain of those in a position of need? There is a desperate need for concerned Christians to become involved in crisis intervention centers, clinics, halfway houses, day care centers, prison rehabilitation, treatment centers, free schools, community organizing, marriage and family counseling, etc. Why is it that so many members of the professing Christian church opt out of a helping position in favor of more lucrative, personally gratifying employment? Even those with relevant professional training--physicians, psychiatrists, lawyers, nurses, etc.--minimize their social potential by aspiring to traditional careers of professional prominence and monetary wealth rather than realizing their role as the servants of others. Why do we fail to recognize the value and effectiveness of rooting our means of livelihood in a full-time ministry to the needs of the world?
(6) How are we as a Christian community coping with the problem of work? One major advantage of a community is that the economics of communal living free some members from regular work in order to concentrate on other important responsibilities. What services are we creating to deal with the dilemma of finding for brothers and sisters a means of livelihood that does not require compromise and co-option? Perhaps communities could explore the possibilities of establishing a job co-op: a clearing house of jobs for radical Christians and other counterculture people who wrestle with this ethical problem, as well as an employment service for those who experience particular difficulty in obtaining work (older persons, immigrants, handicapped people, former inmates, etc.). The operation of such a job co-op could be financed by a small percentage of the successful job applicants’ first paychecks. Magazines, such as the Post American, could possibly serve as a communications network among communities providing this kind of service.
The matter of work is accurately regarded by disciples of Jesus as a significant moral issue. A definitive Christian position on this ethical question is attained by the rigorous application of biblical revelation to the current cultural situation. Christians must conscientiously wrestle with this difficult issue under the illumination of scripture and the direction of the Holy Spirit. As the Christian community conforms this aspect of its lifestyle to God’s will, it will demonstrate a distinctive ethic of work that clearly repudiates any prevailing work ethic.
Rick Westman was with the Post American in its formative stages. When this article appeared, he was engaged in social case work in Canada.
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