It is in work that we find the test of our relationship to the creation because work is the question of how we will use the creation. For Wendell Berry, work done well brings us into a wholeness and cooperation with the creation in which we can find health. Bad work destroys the connections that make life possible. For Berry good work is like a prayer—it is an act of both gratitude and return. Good work accepts the gifts of creation and uses those gifts to further their givenness. There are seeds that lie for decades in the soil, waiting for the right conditions before springing to life. Good work is that which creates the conditions for such life to burst forth from the whole of the creation.
It doesn’t take much looking in our economy to see that in fact there is a great deal of work that doesn’t pray, work that disconnects us from our sources of life rather than moves us toward wholeness. For work to pray, it must have a sense of vocation attached to it—we must feel some calling toward that work and the wholeness of which it is a part, that there is something holy in good work. Vocation is a calling and prayer is a call and response, deep calling to deep. For work to pray, to be vocation, it must be brought into a larger conversation. “The idea of vocation attaches to work a cluster of other ideas, including devotion, skill, pride, pleasure, the good stewardship of means and materials,” Wendell Berry writes. It is these “intangibles of economic value” that keep us from viewing work as “something good only to escape: ‘Thank God it’s Friday.’”
“Work is part of God’s loving plan, we are called to cultivate and care for all the goods of creation and in this way share in the work of creation! Work is fundamental to the dignity of a person. Work anoints us with dignity, fills us with dignity, makes us similar to God, who has worked and still works, who always acts.”—Pope Francis
As Jesus responds to those who question his identity as the Son of God, he puts it in terms of the work that God does in the world. From the beginning of creation, it is God’s work that keeps all the universe in existence. Jesus shares in that work. Pope Francis shows us by his deeds and occasionally by his words that his work as pope is to lead God’s people in the way of the Gospel. In any religious organization the foibles and weaknesses of human society can become more visible and at times more important than the underlying good work that’s being done. It’s part of the pope’s responsibility—any pope in history—to rise above the controversy and the squabbling to focus on doing God’s work in the world. We know that in our own lives—at home, at work, in school, in various organizations—that the less admirable behaviors can distract from the work at hand. We spend more time complaining about what other people are doing or not doing than we spend doing the work that is ours to do.
Reflect today on the work that you do, whatever that might be. Ask yourself how focusing on that work can keep you from falling into the various snares that Pope Francis often talks about— gossip, backbiting, jealousy, despair. How can your work help you to further the way of God in the world? When you feel disillusioned, remind yourself that it’s all about the work. With Jesus, you can say, “The Father is at work and I work, too.”
“What was the first rule of our dear Savior’s life? You know it was to do His Father’s will. Well, then, the first end I propose in our daily work is to do the will of God; secondly to do it in the manner He wills; and thirdly, to do it because it is His will.” — St. Elizabeth Ann Seton
