Posts tagged with: labor day

When divorced from God’s plan,  work is merely labor, a rudderless everyday job.

 Today May 1 is Labor Day in Italy and in virtually all of Europe. Alas, it is hardly festive. There is not much to celebrate here in terms of job growth and wealth creation. Economic figures across this Old and Aging Continent are like proverbial diamonds in the rough: there is much potential for glory, but with a lot of precision cutting and polishing still to do.

Simply read the latest statistical lampoon on European GDP in The Economist on April 14 Taking Europe’s Pulse. With a walking-dead growth of 0.3% in the first quarter of 2015,  nation after European nation is stifled by union strongholds on hiring and firing practices, crony capitalist deals born in Brussels’ backrooms, governments’ insatiable appetite for taxation to prop up bankrupt social welfare programs, and many other politico-economic and cultural tentacles holding back a not so free European Union.

Here in Rome, few are celebrating in an anemic peninsula with 12.70% unemployment and virtually no growth in the last 20-plus years. Absolutely no fist pumps are raised on this day in traditionally leftist Spain (23.78 %), nor in the communist party-run Greece (25.70%), and by no means in the rebuilding nation of Bosnia and Herzegovina (43.78%).

Nonetheless today, for good measure, is a public ‘holiday’, whether the economic mood is truly merry or not. At least it is a day to put workers’ worries aside. It is a day to forget about the sorry state of many economies on this extended weekend when Europeans head to the mountains, sea and its many cities of art.


The secular ‘holiday’.


The religious ‘holy day’.









May 1 is also a ‘holy day’, the Catholic Feast of St. Joseph the Worker instituted by Pius XII in 1955 in response to the May Day communist celebrations installed across Europe. Therefore, it is no small coincidence of calendar or etymology. (more…)

Blog author: ehilton
Friday, August 30, 2013

global handsAs we approach Labor Day here in the U.S., it’s good to ponder “work”, that most ordinary feat nearly all of us perform every day. We get up, get dressed, and do our jobs. It’s quite simple…and quite amazing. There is a lovely reflection on this from Don Boudreaux at Cafe Hayek:

Ponder this astonishing fact: Each and every thing that we consume today in market societies is something that requires the coordinated efforts of millions of people, yet each of us is able to command possession and use of these things in exchange for only a small fraction of our work time.

Why aren’t more people blown away with the pure splendor and marvelousness of it all?!


noun_project_8671For this week’s Acton Commentary, ahead of Labor Day weekend, I write about “working harder and smarter,” lessons we can learn from Ashton Kutcher and Mike Rowe.

One of the implications of connecting hard work with smart work is that the difficulty of work on its own does not determine its value in the marketplace. It isn’t a question of how hard you are working, but how hard you are working in productive service. This is why Lester DeKoster writes,

The paycheck follows upon work. Often the harder we work, the larger the paycheck—though, as many workers know, this unfortunately is not an invariable law. That is because, as we shall see, work and wage are not related as cause and effect.

He refers to money as the “bait,” which induces us to work and which tends to direct our work in service to others. But the bait can become a “trap” if we conflate the meaning of work with the wage: “Work endows life with meaning because of what work is, not because of what it earns. Paychecks buy goods and services provided to us through the gift of selves by others, but money buys no meaning. Life’s meanings are not for sale!”

“Work gives meaning to life: It is the form in which we make ourselves useful to others, and thus to God.”

–Lester DeKoster, Work: The Meaning of Your Life—A Christian Perspective, 2d ed. (Christian’s Library Press, 2010).

Blog author: jballor
Wednesday, September 8, 2010

There has been some good discussion over the past week and Labor Day holiday about the nature of work and its role in our lives (particularly here).

The first thing I’d like to point out about Lester DeKoster’s claims regarding work is that he has in mind, at least partially, the classical Greek philosophical distinction between the active and contemplative life, particularly its disdain of manual labor. You can get a hint of this from the video short, “How did Plato and Aristotle Justify Slavery?” Some people are simply born to work with their hands and be governed by those who are wiser and able to think, take responsibility for society, and so on.

It’s with this distinction in mind that DeKoster and Berghoef write,

The forms of work are countless, but the typical one is work with the hands. The Bible has reference to the sower, to the making of tents and of things out of clay, to tilling the fields and tending the vine. Hand work makes visible the plan in the mind, just as the deed makes visible the love in the heart. While the classic Greek mind tended to scorn work with the hands, the Bible suggests that something about it structures the soul.

WorkIn his book Work: The Meaning of Your Life—A Christian Perspective, as some comments have noted, DeKoster explicitly takes on Pieper’s thesis that leisure is the basis of culture. DeKoster writes,

The writer who speaks of Leisure, the Basis of Culture (Josef Pieper) is confused, even though he can quote some ancient Greek thinkers in his support. Work is the basis of culture. Leisure cultivated as a way of life produces no harvests but only dilettantes—drones that absorb culture without sacrificing for it, merely thieves of others’ sweat.

The disdain of manual labor, literal manufacturing, and the celebration of leisure, contemplation, rest, are in this way correlated.

We get a sense of why this is so in DeKoster’s distinction between work and play. He defines work as that which we do for others, but play as “that which is done to please or serve the self.” Thus he observes,

Play may absorb much effort, long planning, and lots of time. But so long as the end in view is the satisfaction of the self, such effort cannot be called work. This is true whatever the form of play, whatever its esteem in the community as compared with work. What the self heaps up in time for its own use does not carry over into eternity, and burdens the soul which is thus occupied.

Play may be indulged as recreation, that is as preparation for doing work better when the worker has been so refreshed.

This is, in many ways, a more helpful distinction than Pieper’s juxtaposition of work and leisure. For after all, work in DeKoster’s sense is really much more than what we do for a paycheck. It includes all of the things we do primarily for others. Service in its various forms is work, including that work done by mothers and fathers for their children inside the home.

Dietrich Bonhoeffer’s views on work and culture complement DeKoster’s in that his social ethical structure makes no basic distinction between work and culture [Bildung]. Each term is used essentially synonymously to cover the estate of our interrelations along with the church, family and marriage, and government [Obrigkeit].

We’ve pointed to play as one of the concepts that limits work. But some of the discussion has also pointed to a kind of sacred/secular distinction, that between worship and work. And here the traditional pairing of prayer and work comes to the fore.

In his Life Together, Bonhoeffer has a helpful way of putting how prayer and work are distinct and yet relate intimately. He says,

The unity of prayer and work, the unity of the day, is found because finding the You of God behind the It of the day’s work is what Paul means by his admonition to ‘pray without ceasing’ (1 Thess. 5:17). The prayer of the Christian reaches, therefore, beyond the time allocated to it and extends into the midst of the work. It surrounds the whole day, and in so doing, it does not hinder the work; it promotes work, affirms work, gives work great significance and joyfulness. Thus every word, every deed, every piece of work of the Christian becomes a prayer, not in the unreal sense of being constantly distracted from the task that must be done, but in a real breakthrough from the hard It to the gracious You.

Prayer is not conflated with work in this account, but rather provides work with its limits, its boundaries, and orients it towards its ultimate end in God.

For more on Bonhoeffer’s affirmation of work as an order of divine grace in the context of global Lutheranism, see “Lutheran World Federation Misses the Mark on Work and Wealth.”

And for the rest of this week you can pre-order the new paperback edition of Lester DeKoster’s Work: The Meaning of Your Life—A Christian Perspective at a special Labor Day discount. Just add the book to your cart to see the discounted price, or download it to your Kindle reader right now.

Blog author: jballor
Friday, September 3, 2010

Leading up to next week’s Labor Day holiday we’ve been reflecting on the nature of work the last few days. Today I’d like to conclude this little series with a note on the relationship between work and civilization, with specific reference to work in the context of Western civilization.

Yesterday I passed along the perspective on work as a formative influence on the soul of the worker: “…the soul formed by daily decision to do work carries over into eternity.”

But as DeKoster and Berghoef also note, “God so arranges that civilization grows out of the same effort that develops the soul.” What they mean is that God has providentially arranged that the work of each individual in a society, when properly oriented toward the service of others, to create a civilization, in which the needs of others are met by the work of their neighbors, whether proximate or at a greater remove.

WorkIn his little book Work: The Meaning of Your Life—A Christian Perspective, DeKoster puts these pieces together. The two definitions fit well. Work is “the form in which we make ourselves useful to others.” And civilization is “sharing in the work of others” and “good and services to hand when we need them.”

As he writes, “It is a circle we will finally see close: our working puts us in the service of others; and the civilization which work creates puts us in the service of ourselves. Thus work restores the broken family of mankind.”

You can pre-order Lester DeKoster’s Work: The Meaning of Your Life—A Christian Perspective in hardcopy today from the Acton BookShoppe or download it to your Kindle reader and read it right away. There’s a special Labor Day discount for the pre-order (add the book to your cart to see the discounted price).

And for the broad account of the relationship between the Christian faith, including the theological perspective on work, and the development of Western civilization, see the Acton Media production The Birth of Freedom. You can view the trailer below:

You can also visit The Birth of Freedom website to get more information on the related small-group curriculum, as well as complementary video shorts, which address questions related to work and civilization, like “Why didn’t China have an industrial revolution before the West?” and “If medieval Europe was so great, why were so many medievals poor?”

One of this week’s contributions to Acton Commentary, in honor of the upcoming American Labor Day holiday is titled, “Work and the Two Great Love Commandments.”

In this piece I focus on how we can view work as a means to express our love for our neighbor and for God. I say a bit about what work does for us as individuals as well.

There’s a great deal that could be said on this very important topic. Work is a huge area of our lives. Lester DeKoster, whom I refer to in the commentary, goes so far as to call work the “basic form of stewardship.” (You can find out more about DeKoster’s view of work in his little book of the same name, Work: The Meaning of Your Life—A Christian Perspective.)

He has another important perspective on work related to its formation of our souls and thereby the formation of civilization.

He writes, along with Gerard Berghoef,

While the object of work is destined to perish, the soul formed by daily decision to do work carries over into eternity…. This perspective on work, as a maturing of the soul, liberates the believer from undue concern over the monotony of the assembly line, the threat of technology, or the reduction of the worker to but an easily replaceable cog in the industrial machine. One’s job may be done by another. But each doer is himself unique, and what carries over beyond life and time is not the work but the worker. What doing the job does for each of us is not repeated in anyone else. What the exercise of will, of tenacity, of courage, of foresight, of triumph over temptations to get by, does for you is uniquely your own. One worker may replace another on the assembly line, but what each worker carries away from meeting the challenge of doing the day’s shift will ever be his own. The lasting and creative consequence of daily work happens to be the worker. God so arranges that civilization grows out of the same effort that develops the soul.

Tomorrow I’ll have more to say about work and civilization.