Article
Character
Comment
5 min read

Work isn’t working, it’s killing us

We mistake the nature of work and our purpose within it.
Two people sit beside each other working on laptops, One looks askance to the other who frowns.
Resume Genius on Unsplash.

What is work for? In our individualist society we perhaps might zoom in on the minutiae of the specific role that we fulfil. Work is for the success of the company I work for, work is for building up my CV, work is to earn money enough to live, work is for seeing people I don’t have to live with. But what about work? The burden that humans have always had to gather enough resources to provide for themselves. We are mistaking the nature of work and our purpose within it, and it is beginning to kill us. 

Each of the recent generations have had different, and askew, attitudes to their work. Baby boomers- those who got a job and a sensible haircut in the 60s, conceived work as a contract. They worked well at almost anything and the reward was home ownership, resources to provide for a family, and saving for leisure. The purpose of their work is the lifestyle it creates. To some extent, their successors in Gen X had the same perception and the same contract- stick at any industry and the reward will be generous enough to make the graft worth it. 

But what happens when that contract is broken? When work no longer leads to those rewards? The Millennial answer is to seek out work that gives purpose, to accept the reward will not be fulfilling and so to find the purpose in the end of the work itself. Even if that means a lifetime of renting and scrimping, because the reward is not to be found in the payment. 

A slow generational drift from the true purpose and boundaries of work has left us confused about its point and struggling to engage. 

The Gen Z answer to this broken contract is the most fascinating of all; a reluctance to work at all. There is ‘quiet quitting’ whereby you do as little as possible whilst remaining employed, ‘bare minimum Mondays,’ and, of course, ‘lazy girl jobs.’ The purported aim of this generation is to find jobs where they can work from home, do almost nothing, and still receive a generous salary. Others are living the ‘soft life.’ They move in with mum and dad (usually boomers who have run the rat race and received the benefits of the contract) and do something creative part-time, earning little but doing little. It's a bit of the old baby boomer attitude seeking pleasure outside work but without the corresponding work ethic or career mindset. 

On top of this is the mental health crisis, which prevents many of Gen Z from working, with one in three non-graduates out of work with mental health conditions. Bosses receive calls from parents of those in their 20s explaining that their children are too unwell to work. 

I suggest that these things are linked, and a slow generational drift from the true purpose and boundaries of work has left us confused about its point and struggling to engage. We must look outside ourselves to understand what work was created for. In Genesis, the Christian origin story, God conceives work as a place of dignity and purpose. What Adam and Eve did in the garden mattered- they were the leaders of creation, and God even gave them the responsibility of naming other creatures. Humans were made to have responsibility, made to express this in their work. Even in the drudgery of repeated physical, administrative, or household tasks, we have the freedom to find purpose. We can take pleasure and pride in making things, fixing things, restoring things, even if just to the state they were in when we cleaned last week.  

Find the purpose in the making, fixing, restoring, the very task itself. 

The ‘quiet quitting’ of Gen Z or the dry contract of the boomers will not cut it. Even in jobs we don’t like, or tasks we find overwhelming, the same reframing is needed, perhaps even more so. Work itself brings purpose, and that is worth giving our whole selves to, otherwise listlessness and sadness will get us. We were made to find purpose and joy in the task of whatever is in front of us, no matter how simple. 

Millennials have swung the pendulum too far in the other direction. Yes, this generation have found the importance of purpose in their work. But only in work that has an end outside of itself. Work has been created with an internal, permanent purpose. Suggesting that meaning only comes from employment with obvious altruistic ends means that any other kind of work, domestic or employed, is devoid of this meaning. The same listlessness ensues in any role not found to have such an end. 

St Paul elevates work explicitly even beyond this created place of purpose. In his letter to a church in Colossae, he writes, ‘Whatever you do, work at it with all your heart, as working for the Lord, not for human masters.’ In other words, work is an act of worship, acting as if the task we are completing is for God, and putting the requisite effort in.  

Of course, this is a massive challenge. How many of us put as much work in to satisfy our bosses as we would if they were the ultimate director of our eternal destiny? But it does redeem those moments where we wonder what the point of what we’re doing is, who will see it, and if it is really worth doing properly at all. God sees. God knows. And that makes it worth doing properly. 

Paul also makes it clear here that work is not just what we get paid for. Work is everything we do that is not rest. Whatever we do - employed, at home, inrelation to our families. And this allows those who cannot work, in an employment sense, to take part in God’s purpose for humanity by working in a way in which they can. Whether it’s caring for a relative, nurturing a tiny veg patch, creating a piece of art, or hoovering the carpet. Find the purpose in the making, fixing, restoring, the very task itself. Do it as if God were watching. And feel yourself become more human. 

Article
America
Comment
Nationalism
Politics
3 min read

The dangerous prayer that Donald Trump just prayed

What it really means to call on God in an age of messianic mimicry.

Jared holds a Theological Ethics PhD from the University of Aberdeen. His research focuses conspiracy theory, politics, and evangelicalism.

The US Capitol, where Donald trump will be inaugurated as the 47th President of the United States

The most important moment in the inauguration occurred in a blink of an eye. A matter of seconds. As President-elect Trump takes the oath of office, he voiced a prayer spanning four simple words, so help me God.”

This isn’t the first prayer we’ve heard from these steps. Trump echoed prayers offered by a mob of his supporters ascending those very Capitol steps just a few years ago. The reality of pardons characterised this administration from Day One. Perhaps, in a few years’ time, a statue to a J6er will stand in the Capitol Rotunda. I remember reading that prediction from a journalist in the days immediately following, and couldn’t imagine it. Now? I can.

The party platform has become the communion table. Our prayers are filled with content of ideology and theology. We have shown ourselves to be captive to the zeitgeist of our time, consuming propaganda and debating the truth” about January 6, 2021 in ways that betray our own capitulation, justifying an ascendant administration casting the shadow of authoritarianism with its aspirational populism and tech oligarchs.

 

To invoke the God of the Christian faith is to invite dispossession and disillusionment with all we once counted necessary” and took for granted

We cannot consider what it is to be Christian before American. This collusion makes it clear why and how Trump assumes the Presidency as a convicted felon without losing much of his Christian” base. Why? Because we failed to pay attention to the prayers of January 6th. To the god they revealed in our midst, and the militant devotion this god demands. A god who is a paranoiac, split between ideology and theology, whose spirit bears the name Jesus” only in messianic mimicry.

How might we regain our footing and our faith? It begins with taking prayer seriously. If the Christian life is—ever and always—a life of calling upon God” (as the great Swiss theologian Karl Barth put it) then our attention must be placed upon this small little prayer packaged in the Oath. Perhaps we pray this prayer ourselves: So help us God.”

Because it is a dangerous prayer. We have forgotten: it is dangerous to call on God. This presidential prayer invokes divine aid to preserve, protect, and defend” the Constitution, but to invoke the God of the Christian faith is to invite dispossession and disillusionment with all we once counted necessary” and took for granted, all as the consequence of encountering the Crucified One.

Some see in Trump the advent of revival in America. Some see in Trump democracys executioner. But to invoke the name of God in America is to make us radically free and thus responsible to Gods command of peace and justice.

The Dutch Reformed pastor, K.H. Miskotte, whose ministry took place in Nazi-occupied Amsterdam, saw it clearly: this God is a saboteur. To invoke this God invites sabotage, and grants us a dissenting faith, one marked by abject denial and disbelief in all other claims to totality and authority and power.

Might we dare to believe such power operates in and through a prayer that cynics count as propaganda?

If the rogue word became Trump and rages among us; then it is the responsibility of Christians to remember as well the Word once for all delivered to the Saints. And the surest sign of this remembrance is not activism first, but the renewal of our prayers.

There is then, a powerful reality at work in this four word prayer. To pray to the God of Jesus Christ is to invoke and provoke sabotage of all our schemes, our slogans, our rogue words. And even in this, we can be confident that this triumph of God is for our good. It was Walter Wink who, with an eye on the earliest Christians, came to ask

What happens when the State executes those who are praying for it? Even as the lions lapped the blood of the saints in the Roman Colosseum, Caesar was stripped of his arms and led captive in Christs triumphal procession.”

Might we dare to believe such power operates in and through a prayer that cynics count as propaganda?

In the renewal of our prayers, perhaps a truly Christian resistance can emerge in our days. A resistance grounded in confession, a witness in word and work to the risen Jesus who lives against all messianic mimicry, who promises us a Spirit of malice towards none and charity for all”—as Lincoln recognized, in his own inaugural address to the American people in 1864.

May we continue to pray, so help us, God,” unafraid of where this God leads us in freedom.