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
Freedom of Belief
Politics
War & peace
5 min read

Iranians long for regime change, but weigh up the cost

Dreams are easier to utter than act upon

Steve is news director of Article 18, a human rights organisation documenting Christian persecution in Iran.

Smoke rises from the site of a bomb amid a high wide view of a city at twlight
Tehran.

I received an unexpected response from an Iranian friend of mine this week after asking how he and others were feeling in the wake of the ongoing crisis. 

My friend - like many, a staunch advocate of regime change in Iran - told me that despite his long-standing enmity against the Islamic Republic and its leaders, the conflict had if anything brought Iranians together against a new, common enemy. 

For while he and many others would love to live in an Iran that offered them greater freedoms, they are also fiercely proud of their country and, as he put it, will seek to defend it at all costs. 

Both this friend and other Iranians that I have spoken to since the bombs began to fall last Friday have highlighted how Iran’s “territorial integrity” has been breached by Israel, in violation of international law. 

And so while some might perceive an attack on a tyrannical regime and its nuclear arsenal to be an exception to this rule, it should hardly surprise us that those within the country affected may take a different view. 

Both the Israeli prime minister, Benjamin Netanyahu, and the exiled crown prince of Iran, Reza Pahlavi - whom many perceive to be the most realistic leader of any new revolution - have used their platforms to call on Iranians to seize this moment to rise up and reclaim their land. 

Yet, with bombs falling all around them and a weakened regime still known to be capable of brutally responding to any attempts to revolt, such dreams are easier to utter than to act upon. 

Meanwhile, as Tehranis are encouraged to flee their city and some have already seen homes, loved ones or livelihoods destroyed, it may well be that Iranians have other things on their minds at present than attempting to overthrow their oppressors. 

One very present concern for many Iranians at the moment will be the fate of loved ones who remain in prisons as the aerial bombardment continues. 

Tehran’s Evin Prison, for example, is on the edge of District 3, which residents were told they must evacuate on Monday ahead of another onslaught. 

But as the Australian-British former political prisoner Kylie Moore-Gilbert noted in an interview with Sky News, the prisoners in Evin had no option to flee and instead found themselves locked inside tiny cells, hearing the sound of bombs and rumours of what was taking place but without any real clarity. 

“Nobody's going to have a clue what's going on, and it's utterly terrifying to think that you're locked in a place, you can't flee, you hide, you can't take action to protect yourself, and you don't have access to information,” she said.  

There is not even any guarantee, Moore-Gilbert noted, that these prisoners will be being taken care of by the prison guards, who will no doubt have other things on their mind. 

“There are literally thousands, dozens of thousands, if not hundreds of thousands, of innocent people in prison in Iran, most of them Iranian civilians,” she said. “The prison population inside that country is enormous. The conditions are dire in the best of days. Do they even have electricity? Do they have running water? What on earth is going on? My heart goes out to them.” 

Among the many prisoners in Evin are a handful of Christians, detained or serving sentences on charges related to their religious activities but framed as “actions against national security”. 

Like many Iranians, Christians, as a long-oppressed minority, have every right to hope for a change in the country and a future Iran that would better embody the prophetic words from the Book of Isaiah, believed to have found their fulfilment in Jesus, of “freedom for the captives” and “good news for the poor”. 

And yet Iranian Christians must also wrestle with the biblical command to “submit to the governing authorities” and to “give to Caesar what is Caesar’s, and to God what is God’s”. 

It is, then, perhaps no surprise that in recent years, as hopes of regime change have regularly come and gone, that Iran’s Christians have tended to focus their prayers instead on the increase of “God’s kingdom”, as many more Iranians have continued to find new hope in the Christian faith. 

Such hopes, in theological terms, are built on firmer foundations than any dreams for a change in the nature and essence of tyrannical regimes like the one currently still clinging onto power in Tehran. 

And whatever the future brings, when this current crisis is over, the Iranians who have found their ultimate source of hope and joy in Jesus Christ will know that they still have something to hold onto, whatever they may have lost: the promise of God’s presence with them today and a bright future for tomorrow. 

It may be that another revolution is what many Iranians crave, but there is also something revolutionary, I believe, about the prayer that Jesus taught, which leaves the ultimate course of our lives in the hands of God. 

“Your will be done,” Christians have prayed throughout the centuries; and Iranian Christians will continue to pray this whatever the future holds for them. 

It is perhaps little wonder, then, that it is the Gospel message that Iranian Christians have continued to preach, in spite of persecution, and regardless of whichever direction the whims of popular support have turned. 

One of the passages that an Iranian colleague of mine most frequently recites in our team meetings is the call for us to “act justly, to love mercy, and to walk humbly with our God”, and I was reminded of this as I noted the response of British-Iranian bishop Guli Francis-Dehqani to the current crisis. 

The bishop, the bookies’ favourite to be the next Archbishop, prayed simply for the Lord to “have mercy”. 

As a lover of The Lord of the Rings, I am also reminded of the line from Gandalf, when Frodo is claiming that Bilbo should have finished off Gollum when he had the chance: 

“Do not be too quick to deal out death and judgment. For even the very wise cannot see all ends.” 

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