Somewhere along the line I need to figure out how my work and the rest of life fit together. At the end of the line most people would not say “I wish I spent more time in the office”. This is an attempt to harmonize, or synchronize, my philosophy (or theology) of work. I get to do it with the recent (word press) technology tools.
A great perversion in our modern times has been holding up the protestant work ethic. There is nothing wrong with working and hard work; however, the perversion is that it has been ripped apart from a biblical norm and been infused with secular values. Work exists for works sake or work exists so I can make money so I can spend my money on what I want is divorced from being God’s steward appointed to tend the garden or care for his sheep.
In my youth I was given the quote from Genesis 3:19 “By the sweat of your brow you will eat your food”. It was given to me to reinforce the value of hard work – the true work ethic. Even before I understood the full context of the passage I took it as the curse that it really was!
Another trend we can track is the trivialization of work. From the economic perspective of Karl Marx he observed the “deskilling” of the workforce and the intensification of capital investment. You can the see the dehumanization of the “worker” comically portrayed in the classic Charlie Chaplin 1936 film Modern Times; the worker literally becomes part of the machinery. The work and the worker get parceled into smaller more meaningless units. In the office environment work is made trivial as work life takes on a new meaning as the focus is to look powerful or successful, rather than actually executing any skilled work.
Our horizons shorten to the task at hand or may go so far as using work to help extend our social network. We need to expand our horizons on work from a particular task at hand to include our vocation and calling. It is the combination of our talents aligned with our passions. Either we have been trained and disciplined in our life’s calling, or by circumstances, we have been thrown into a situation and given the grace and natural gifts that our efforts will actually yield results. Work is also more than an individual effort. We may be assigned or called to execute certain work related tasks; however, those tasks are for others within our community. For those of us who live at work for a payday, work is a basic exchange of our time and energy for money. Even in that basic exchange there is an interaction within our work community. For those who like their work, gain personal fulfillment, and see it as a calling, they can look beyond the specific task and see how their actions impact others they work with and those they serve. Work and worship are both public theatre. We perform our work to serve others. Whether the work is entertainment, service or a supply of goods it is done in the context of a community.
Our work is our mission. How we work is a reflection of who we work for. Jesus gave the parable of the talents that reflects a biblical value on work. In fact our use of the word talent comes from this monetary measure of wealth in this parable in Matthew 25. The master went away and entrusted various amounts with each of his servants. They had the complete and full freedom to do as they pleased with the treasure given to them on behalf of their master. In the case of two of them, they invested what they were given immediately and it produced a full return. They doubled what was given. In the case of one servant he chose to stick the money in the ground. He didn’t even consider entrusting the money to the current banking establishment. He did nothing. Over the time even the one talent that was given was devalued. The first two servants were rewarded with praise and more talents. The third servant was rebuked and rejected.
Originally man (Adam) was placed in the garden and was given full authority over the garden and was assigned to tend to it. With the work came the responsibilities and rewards of tending the garden. The “work” went beyond a 9 – 5 job; “tending the garden” can include raising crops as well as raising children, building houses as well as building up our spouse or our business. Our work can be a very real and material reflection of our worship as we build one another up within the community that we are placed in. The quality of work then becomes a reflection of ourselves as well the quality of the individual we are working for.
The curse mentioned in Genesis 3 is at the root of the toil and struggle that we have in work and that we have with work. Whether we are struggling with a computer malfunction, a misunderstanding with a client or colleague, or reviewing the damage from a hail storm; there is a sense that our work is riddled with problems. The circumstances that we find ourselves are not always ideal; in fact in some cases our work is dependant on solving the problems of other people’s misery. In workplace literature the stress and adversity that we encounter at work is seldom a result of over coming the big hairy audacious goal. The source of most work stress is dealing with the continuous drizzle of small problems and issues that get in the way of achieving our goals. The problems stem from poor relationships, a lack of mutual esteem, or a low sense of the value of the specific task or work. This results in misunderstandings and a poor quality of service that may support others in the organization. The support worker that does not feel appreciated forms a low sense of worth for the task and their colleagues. This may result in carelessness in the outcome of the task at hand. Those around are poorly served and get frustrated with the person and then treat them with contempt. The carelessness and the contempt can soon spread like a virus so that the toil at work increases for diminishing results. This is an outcome of the curse. It is not just the land that is cursed! Work and life becomes a brutal existence until we return to the ground which was cursed.
There is a longing to escape the curse of the soil and the toil. One solution is for the weekly purchase of the lottery ticket which is sold as a ticket to paradise and freedom from the curse. The odds of winning big in the lottery are typically greater than 10,000,000 to 1! There may be hope that you can redeem the winning lottery ticket; however, the odds are better to find personal redemption in being connected and part of a redeemed community. There is hope, here and now, for a taste of the future redemption. Partial redemption may be found in fulfilling work.
Most people would not turn down the opportunity to work for the President of the United States. There would be a sense that you are close to power and that the work within the President’s office would make a difference for millions. The chances of working for the President are even worse than winning a lottery; however, we do have a chance to change our focus to work for the most high king – God almighty. Within the community of faith, the members of the kingdom are called to be servants of God the King. Regardless of our current vocation we are to do work worthy of Him. Brother Lawrence was a lay brother in a monastery in France. Most of his time was consumed with the daily toil of the kitchen. He became lord of the pots and pans. Later in life, as his health declined, his work shifted to repairing the sandals of over 100 monks in the monastery. This was humble and demeaning work, yet it had to get done. Brother Lawrence was not a learned man, since he was not trained in Latin he was inducted into the monastery as a lay brother. His work was to be at the beck and call of the friars. Yet it was his practice of the presence of God in his work in the kitchen that brought Brother Lawrence to the attention of others within the monastery. His wisdom as reflected in his work was later compiled by Father Joseph de Beaufort and published as The Practice of the Presence of God.
In the seventeenth century Brother Lawrence did not have much time to formally worship God; however, he set an example for others to emulate in the reflection of our work. Our work extends beyond the formal hours that we are engaged in active service. Our work can also extend to time spend volunteering in the community or public service. In all our activity we are called to reflect that our work would be seasoned with the quality and grace of a master craftsman for our king. On the Soccer pitch I encourage our team that we are delivering a command performance before our King. Our work, and play, is to be an outward and material reflection of our worship. In the Gospel of John 2: 1 – 11 there is the story of Jesus at the wedding at Cana. The story tells about an early miracle. It also reflects the quality of the miracle. The water that was transformed by Jesus was no ordinary wine. It was the best quality wine of the wedding feast. While not everyone understood what happened at the wedding the disciples and those close to Jesus understood the full meaning of the miracle.
Finally, the definition of work goes beyond the expanded scope of “doing things”. Work is within the context of a community. That community starts with where we work and expands through out a network or building relationships. The quality of our work and our relationships can make us subversive changes agents, warriors and ambassadors, for the kingdom. After the people of Israel fled Egypt they were given the task of building the tabernacle, a portable series of curtains and props. God gave clear instructions to Moses on what was to be done and he gave people the skill to complete the task. A second example of our work as worship would in the legacy of Johann Sebastian Bach. Bach was a German composer that lived from 1685 to 1750 and his compositions became the epitome of the baroque style of music. His work included working for both the court and the church. His final appointment included working in Leipzig for the school and church. His work had an impact in the lives of people at the time to now. His last two works included The Art of the Fugue which was left unfinished and published after his death. There are attempts to finish the last movement of this work; however, Bach stopped the work and dictated his final work which was Before thy throne I now appear. At the end of every work, sacred or secular, Bach also added three letters S.D.G for Solo Deo Gloria. He could have taken all the praise for his talent, but his reformation principles were deeply ingrained in his life and reflected in his work. Glory was reflected where glory was due. Our work, whether for pay or passion, has been given as a very material way to reflect our worship.
In that sense, and the example given by Bach, I trust that God has also given us the skills and desire to execute our work and worship with excellence for His Glory.
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