Reflection: The Feast of Joseph the Worker and the 'Gospel of Work'
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To come to a new understanding of the dignity of human labor requires what St Paul rightly called a 'renewal of the mind.'
Though there is biblical support that the toil and drudgery or 'sweat' of work is connected to the fracture in the order of the universe which was occasioned by sin (see Gen 3:19) work itself is not the punishment for sin. Rather, for the Christian, work becomes a participation in the continuing redemptive work of Jesus. He was always doing the work of the One who sent Him (John 9:3-4) and we are invited by grace to do the same.
CHESAPEAKE, Va. (Catholic Online) - During the last years of his service to the Church and the world the Servant of God John Paul II addressed an assembly of the leaders of the "Catholic Action" movement in Italy on the Feast of St. Joseph the Worker. He referred to the "gospel of work". In explaining this gospel of work John Paul developed a theme deeply rooted in the Sacred Scriptures, expounded upon in the Christian Tradition and desperately needed in this age. In 1981 he had authored an Encyclical letter entitled "On Human Work" which presented the Christian vision of the dignity and meaning of human work.
In the industrial age men and women were often reduced to instruments in a society that emphasized "productivity" over the dignity of the worker. The technological age promised something different but failed to deliver. Human beings are still too often reduced to human doings. To come to a new understanding of the dignity of human labor requires what St Paul rightly called a "renewal of the mind" (See, Romans 12:2). Pope John Paul told those assembled that because work "has been profaned by sin and contaminated by egoism" it is an activity that "needs to be redeemed."
He reminded them that "Jesus was a man of work and that work enabled him to develop his humanity". He emphasized that "the work of Nazareth constituted for Jesus a way to dedicate himself to the 'affairs of the Father,' witnessing that "the work of the Creator is prolonged" through work and that therefore "...according to God's providential plan, man, by working, realizes his own humanity and that of others: In fact, work 'forms man and, in a certain sense, creates him...."
He called them to be rescued "from the logic of profit, from the lack of solidarity, from the fever of earning ever more, from the desire to accumulate and consume." When the focus of work becomes subjected to what he called "inhuman wealth" it becomes a "seductive and merciless idol." That rescue occurs when we "return to the austere words of the Divine Master: 'For what does it profit a man if he gains the whole world and loses or forfeits himself?'" Finally, he proclaimed that the "divine Worker of Nazareth" also "reminds us that 'life is more than food' and that work is for man, not man for work. What makes a life great is not the entity of gain, nor the type of profession, or the level of the career. Man is worth infinitely more than the goods he produces or possesses."
This gospel of work needs to be proclaimed anew in an age reeling from the near collapse of a banking system corrupted by greed and the rejection of the dignity of every human person. Our Catholic Catechism helps us with these insights: "Human work proceeds directly from persons created in the image of God and called to prolong the work of creation by subduing the earth, both with and for one another. Hence work is a duty: "If any one will not work, let him not eat." Work honors the Creator's gifts and the talents received from him. It can also be redemptive. By enduring the hardship of work in union with Jesus, the carpenter of Nazareth and the one crucified on Calvary, man collaborates in a certain fashion with the Son of God in his redemptive work. He shows himself to be a disciple of Christ by carrying the cross, daily, in the work he is called to accomplish."
"Work can be a means of sanctification and a way of animating earthly realities with the Spirit of Christ. In work, the person exercises and fulfills in part the potential inscribed in his nature. The primordial value of labor stems from man himself, its author and its beneficiary. Work is for man, not man for work. Everyone should be able to draw from work the means of providing for his life and that of his family, and of serving the human community. The primordial value of labor stems from man himself, its author and beneficiary. By means of his labor man participates in the work of creation. Work united to Christ can be redemptive."
A Catholic vision views work through the Incarnation of Jesus Christ. God became a worker! The dignity of this God become man elevates the basic goodness of all human work. The early Church Father and Bishop Irenaeus expressed this when he said: "Whatever was not assumed was not healed!" Because the entire human experience was assumed by Jesus, work was transformed by Christ the worker! As a child, Jesus learned from Joseph the Worker how to work with wood. He would later climb upon a wooden cross to re-create all humanity in the great work of redemption. All of the work undertaken by Jesus was joined to His Heavenly Father's work. That is the same relationship we now have with the Father through Him.
Though there is biblical support that the toil and drudgery or "sweat" of work is connected to the fracture in the order of the universe which was occasioned by sin (see Gen 3:19) work itself is not the punishment for sin. Rather, for the Christian, work can become a participation in the continuing redemptive work of Jesus. He was always doing the "work" of the One who sent Him (John 9:3-4) and we are invited by grace to now do the same.
The early Christians' worship became known as "liturgy" which meant the "work" of the Church. For them the world was not a place to be avoided but their workshop! They were there to bring all to Baptism and inclusion in Christ and to prepare the world for His return. The "Paschal mystery" began a process of transformation not only in the followers of Jesus but also in the very cosmos created through Him and for Him. It is now being recreated in Him. The work of Jesus continues now through His Body, the Church, placed in that creation as a seed of its transfiguration.
All things were created in Christ (see Col 1:15-20) and are being re-created as His work continues through His Body, the Church of which we are members. The unfolding of all of this is a what St. Paul calls a "plan" and a "mystery", to bring all things together under heaven and on earth in Him (e.g. Eph 1: 9-10).For the Christian work is an invitation to participate in that plan. No matter what we are doing as work we are to "do it as unto the Lord" (see Col 3). That choice enables it to change the world both within us and around us.
This plan includes all work not just the "spiritual stuff." God Incarnate,Jesus, did not just do the "spiritual stuff." All human work sanctifies us and changes the world. St. Paul captures the hope of all creation when, in the eighth chapter of his letter to the Romans he reminds us that all of creation "groans" for the full revelation of the sons and daughters of God. We can have a new relationship to the entire created order beginning now because we live in the Son, through whom and for whom, it was all created and is being re-created. That is why this insight from John Paul II is such "good news." There truly is a "gospel of work" when we embrace our work with a mind renewed by the Holy Spirit.
I am old enough to remember the days when on May 1st Communist Nations paraded their weapons of destruction through the streets of major cities promising a workers' paradise through their counterfeit ideology. It was during this time that the Church first set aside Joseph the worker and proclaim the the Gospel of Jesus Christ with its "gospel of work". On this Feast of St. Joseph the Worker let us rediscover the creative and redemptive value of all human work joined to the continuing work of the Gospel and proclaim for our time the Gospel of work in both word and deed.
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