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
Comment
Digital
Football
Sport
6 min read

Fed up with today’s football? Blame this passion killer

How the beautiful game became boring

Sam Tomlin is a Salvation Army officer, leading a local church in Liverpool where he lives with his wife and children.

An AI image of apathetic football players being watched by dis-spirited fans.
Nick Jones/Midjourney AI.

The football season has begun. And with it, the usual rigmarole of adverts, fantasy football and over-priced shirts. But this season has a slightly different feel to it. Perhaps it is the obscene - and record - amount of money that was spent in the transfer window (benefitting the biggest clubs), or the sour taste of the Isak saga between Newcastle and Liverpool.

Or maybe there is just a malaise with the game that has been growing for years and is now perceptible just below the surface. Friends and family tell me they have lost interest in football, echoing the words of former Chelsea and England player John Terry who recently made headlines by lambasting the state of the modern game as ‘boring’ . The tendency for one team to defend while a more technically gifted and drilled team tries to break them down means ‘You don't see many shots,’ according to Terry. 

His thoughts reminded me of comments made by pundit Gary Neville a couple of months ago after a dull 0-0 draw between Manchester United and Manchester City: 

‘This robotic nature of not leaving our positions, being micro-managed within an inch of our lives, not having any freedom to take a risk to go and try and win a football match is becoming an illness in the game'. 

Neville and Terry are referring to the style of play inaugurated by Manchester City manager Pep Guardiola who has undoubtedly revolutionized how football is played in the last decade. The style is geared towards complete control and domination, ironing out any potential errors and minimising risk. It is statistics and data driven, with managers and coaching staff constantly looking at iPads during matches and clubs employing data analysts. 

This strategy has of course been wildly successful for Man City in recent years. I don’t think these former players are contesting these remarkable achievements or that this style of football can’t be inspiring and entertaining when executed by players at the top of their game. But because it has become such a dominant way of playing, worse players and teams feel that they have no option but to mimic it. The result is often a boring game with neither team willing to take risks as they are desperate to keep possession. Just look at popular memes comparing wingers from 20 years ago putting crosses in the box compared to simply passing backwards.

Liam Manning, the former manager of my team, Bristol City, very much models himself on this data-driven Guardiola style. Tellingly, one of his catchphrases in interviews refers to ‘taking the passion out of the game’. By this he means ensuring that players keep cool heads and stick to the game plan - but I wonder if he inadvertently betrays the philosophy Neville and Tarry rail against: it is passionless, soulless and mechanical, less open to moments of surprise and unexpected brilliance. 

To put my cards on the table, I agree wholeheartedly with Neville. Modern football in my estimation has changed beyond recognition even from the 90s when I grew up. While I cannot deny that some of this has been for the better – stadia safety and decrease in hooliganism for instance – I lament the introduction of VAR and its flawed search for objectivity, the replacement of stadia rooted in the heart of the communities which gave rise to them with soulless bowls located outside of town and the expense that often prices poorer fans out of the game. 

Are Neville, Terry and I just hopeless Luddites longing for a past that would inevitably pass away, or is there a deeper philosophical point to all of this? Perhaps. The French Christian thinker Jacques Ellul (1912-1994) critiqued modernity’s propensity to seek ever more efficiency no matter the cost. The French word he gave to this was ‘technique.’ While this is often translated simply as ‘technology,’ it is wider and deeper than this. He describes it as ‘the totality of methods rationally arrived at and having absolute efficiency (for a given stage of development) in every field of activity.’ 

In a ‘technological society,’ efficiency rather than creativity, beauty or freedom becomes the norm. It is not hard to see this all around us as we scan our shopping on machines to minimise time-consuming personal interaction, use our pocket computers to organise our lives and dominate our attention all the while we do not know our neighbours’ names. Most Western institutions, the systems of business, politics and morality (and perhaps now football?) have been consumed by this system. 

Technique, according to Ellul, is not any one person or group’s fault, but develops its own internal and de-humanising logic which will never reach its goal as it searches forever greater efficiency:  

‘proceeding at its own tempo, technique analyses its objects so that it can reconstitute them; in the case of man, it has analyzed him and synthesized a hitherto unknown being.’  

But the spiritual consequence of technique is a flattened and banal account of human life, desacralizing the world. ‘Technique denies mystery a priori. The mysterious is merely that which has not yet been technicized… Nothing belongs any longer to the realm of god or the supernatural. The individual who lives in the technical milieu knows very well that there is nothing sacred anywhere… He therefore transfers his sense of the sacred to the very thing which has destroyed its former object: to technique itself.’  

There is a clear parallel here with the principalities and powers the Apostle Paul warns against in the Bible: ‘For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.’ 

What is the antidote to technique in football and elsewhere in life? It is tempting to collapse into a fatalism assuming the march of technical and de-humanising efficiency is unstoppable. Ellul acknowledges the potency of technique but suggests that the greatest weapons against its totalising control are both an awareness and consciousness of its methods and consequently a certain conception of freedom which will willingly not conform to its pattern. ‘Freedom is completely without meaning unless it is related to necessity, unless it represents a victory over necessity… We must not think of the problem in terms of a choice between being determined and being free. We must look at it dialectally, and say that man is indeed determined, but that it is open to him to overcome necessity, and that this act is freedom.’ 

In footballing terms this might be seen in an enigmatic figure like Khvicha Kvaratskhelia who seems to belong to another era and whose national team Georgia lit up Euro 2024 with their fearless and free flowing play, or by supporters applauding players who take greater risks even if they do not come off. In life in general this might be expressed through consciously avoiding the ‘necessity’ of efficiency: like choosing to do things more slowly like queueing at a supermarket checkout rather than using the automated machine, or walking to rather than driving where possible.  

For Ellul and Christians, however, the ultimate liberation from enslaving systems comes in the form of a God revealed in Jesus Christ, who lives a life wholly free from such slavery and takes upon himself the debt and weight enslaved humans hope to escape on their own. As Paul puts in another one of his letters: ‘It is for freedom that Christ has set us free. Stand firm then, and do not let yourselves be burdened again by the yoke of slavery.’ 

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