One of the central themes in a Christian life is “Work” this is a theme we cannot avoid within the community of faith. However there has been a clear tension between faith and works. (Robert Dickie 2015) Since the 1500s Major theologian such as Luther and John Calvin have been responding to this tension in their theology of Vocation. Since reformation other important theologians to date have drawn out of the theology of vocation the Theology of Work. This theology has been looking into work ethics, the importance of work and how work is service to God or a response to God’s call etc. within different work context. The question that rises is whether the theology work can be a response to the reoccurring crisis of unemployment in South Africa.
For the Theology of work to respond to the unemployment crisis in South Africa, it has to be one that not only underlines explanation of the call and importance of work, analyses the work ethics and define itself but rather be one that equips with skills for the work it claims to be of such great importance. The primary purpose of this review is to ascertain if there is evidence of a relationship between the Theology of Work and youth skills development.
What became apparent in the process of this review, however, was because of the results from researches such as one conducted by MasterStart that reported that only 23.8% of South Africans that are currently employed are positive that their current skill will work at their advantage in keeping their current jobs and an Article in Tiso Foundation that stated that the two most essential components to any growing economy is Education and Skills development while TimesLive reported statistics showing that 60% of South Africans that are unemployed not only don’t have tertiary education but they have not completed matric. There must be an analysis of the Theology of Work: 1. its definition and perception, 2. its contributions to the world of work, 3. its implications pertaining to skills and 4. Its findings and evidence of a relationship with youth skills development.
The scope of this review is limited. Most Theology of Work literature provides definition and description. This material is out of scope for this review except as it bears directly upon the question of contribution and implications in relation to unemployment crisis. Furthermore, although this review addresses the works of most important contributors to the Theology of Work, currency and context means that some major figures, such as Luther and John Calvin, have not been included directly and although literature on this subject of flourishes, engagement with skills is scarce. Finally, because of the nature of this study the focus literature will be the current National Youth Policy (NYP) 2015 - 2020.
Theology of work definition and perception
Martin Luther and John Calvin as well as other significant Christians and church tradition have since the time of the Reformation contributed several philosophical resources to assist with the understanding and interpretation of the world of work (Clint Le Bruyns no year). Unfortunately, since the theology of work in relation to vocation has always been “misunderstood and taught incorrectly”. Robert Dickie examines this misunderstanding pointing out two extreme views when it comes to this topic; he calls them the “poverty gospel” and the “prosperity gospel.” And compares them with the proposed solution he calls the biblical theology of work as stewardship (2015). He argues that Work should not be looked at through the lens of “poverty” or “Prosperity” Gospel but rather through the lens of stewardship.
While Loftin (2018) find that there is a reoccurring harmful assumption that divides the sacred and the secular in the minds of contemporary theologians and the church body. This is based on the fact of eschatology that the earthly life as we know it will pass away; this causes division between the earthly life and the eternal life discouraging the worldly things and focuses investment on the spiritual things. This is evident in the lack of engagement by theologians in the topic of work leading to the church’s misunderstanding of work (p 2 -3). This has been the struggle before reformation theology of vocation, the belief that only clergical (priest, pastor’s church workers) work is sacred work.
Rant (2006) points to Genesis being the major contributor to Christian’s attitudes towards work particularly the creation narrative. She focuses on Domain’s theology of work which is mainly rooted in Imago Dei the image of God and work to Damian includes all kinds of labour such as spiritual, manual and intellectual (p6) and work was a necessity for Eschatology and witness (p. 63-64). One must work in order to build a future and again one has to work to witness effectively. This idea lead to one that Forster (2014) points to when he mentions that in the last decade there has been a great rise of work place movement that is based on work place ministry such as witness which is largely among the evangelicals.
While Damian and many other significant theologians base their theology of work on Imago Die and the creation narrative in genesis Bergsma (2018) goes further and look at the entire book of Genesis contrasting the perspective of the near East culture (Egypt and Babylon) of work with that of Israel (the people of God), he extends to entire Pentateuch. Marril (2018) bases her Theology of Work on the prophets particularly Jerimiah and Mtata (2011) drew his theology of work from both the biblical and African tradition before colonialism. From all these angles the findings are in agreement that all work is a response to God’s call and is important, should be creative, productive, pleasurable and purposeful. Work is only negative when done as punishment such in the case of slavery (p.44) and exploitation.
Theology of Work’s contributions to the world of work
Looking at Damian’s theology of work presented by Rant(2006), it contributed to society directly as other Religions either adopted it or developed their own theology of work inspired by that of Damian’s and this is evident in most of the new religious orders that followed a century after Damian’s work. (p63) His contribution was a positive one that gained respect for work and workers in the 11th to 13th century.
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The Theology of work has made major contributions to the world of work, from this Theology scholar started look at topics such, work ethics by Stone 2009 looking at Calvin’s theology and how work ethic would look like in that light, The Theology of Work in the New Economy by Dickie 2015 looking at work through the lens of stewardship proposing that worker should work responsibly, Does human work have a divine purpose, meaning, significance for those who labour, according to the Bible by Douglas Woolley 2007, Theology of work opportunities and challenges by Lagarde (2011) looking at both theological and anthropological significance of work and looking at a divine call to “secular” Spirituality in a cooperate world by Sleybold- Clegg (2007)
Whose study seek to awaken the divine connection or in the work place by creating an open and non-restricting work environment so that workers can be able to practice godliness and godly values with confidence from the management (p.191). Though there are loop holes in this study with no enough evidence of spirituality at work in a sense that the “godly values” drawn out may be just mere moral values not necessarily spiritual. Mtata (2011) seem to agree with her as he conclude after looking at work from the African tradition lens that there was some spirituality in work as there was some dependence on the ancestors or God no matter how skilled the workers were.
The great rise of work place movement that seeks to support working Christians in their work pointed out by Forstor (2014) cannot be ignored even though this base on work ministry with the sole purpose of evangelism. Though there are many contributions made by the theology of work in the work place there still remains a scarcity of those engaging with skills development directly.
Theology of Work’s implications pertaining to skills
From the creation narrative theology of work there are five implications: 1. Work is a positive exercise also done by God; 2. Work is just as it is accompanied by rest; 3. Humans were created to work by a working God (Imago Die); 4. Humans are co-workers with God (God delegated work to men) and 5. Work is not a curse or punishment (God gave men work before the fall) (Rant 2006, p13 – 14). In light of all the above, if work is of such great significant Seybold-Clegg (2007) suggests that there be more teachings about work at church she gets more specific by suggesting a development of material for the clergy to use to engage in the topic for normal pulpit sermons.
Forster (2014) advocates for the support of working Christians, after conducting an empirical study he finds that many working Christians in South Africa are struggling to find connection or significance of their work in terms of God’s purpose he also finds that the church is struggling to equip and support working members and this may be a result of lack of training. Both Sleybold-Clegg and Forster like many other scholars who have engaged this topic are focussing on working Christians in support for work place ministry, but this does not speak to the issue of the unemployment crisis.
However Le Bruyns (2008) a prominent scholar in the theology of work, after looking at the struggles and successes of the world of work in South Africa finds that 77% of the unemployed in South Africa are under the age of 35. He discusses that one of the major unemployment factor in South Africa is the lack of skills point to the stats that showed that there were close to 300 000 jobs that cannot be filled due to skills shortage. Mutues, Iwu & Alle-Ile (2014) in agreement with the notion of skills shortage point out some factors that lead to skills shortage in South Africa one of which is the dysfunctional and neglect of high school educational system they say. In support of this factor Booysens & Crause (2012) after their qualitative study finds that’s while the South African bill of right advocates for education as a human right, and there had been improvement in one’s access of education the country is still faced with a huge challenge of poor quality of education and the high rate matriculate failure testifies to this.
In disagreement, Fottes, Evens & Kashefpakdel (2018) argue that skills shortage most times is not the problem in the unemployment crisis but recognition and articulation of these skills to be used effectively is the real problem. Their argument is that employers are searching for employable skills such as teamwork, communication and problem solving. Achaliya & Agarwal (2016) seem to concur comparing soft skills and technical skills in their study they conclude that both are significant and some companies will disqualify someone who qualifies in terms of education due to lack of soft skills. In contrast to all Enesco (2012) does not focus on skill shortage but comes up with alternative suggestions for early school leavers and also how to improve education systems and facilities in rural areas. They state that out of the 64 countries in Africa, South Africa has the most comprehensive policies and programs pertaining youth skills development and that it should focus on the policies that it has put forth and invest in it financially.
Theology of Work’s findings and evidence of a relationship with youth skills development
In agreement with the above notion by Achaliya & Agarwal (2016) of South Africa having the most comprehensive policies and programs pertaining youth skills development and should be focusing on it. If you want to make a real impact in the community it should be through constitutions and policies. This is the reason this study will focus on the National Youth Policy 2015 – 2020. This Policy addresses key issues on youth development, below is an over view of the policy content.
In the case of the relationship between theology of work and youth skills development as a response to the reoccurring unemployment crisis in South Africa, the study will focus on 7.5 of National Youth Policy looking at the Church as an effective and responsive youth development institution.
Conclusion
At this point it is clear that the Theology of work to has not been one that only underlines explanation of the call and importance of work, analyses the work ethics and define itself but rather one that has contributed greatly in the world of work in different contexts. Prominent scholars in this field have contributed in gaining respect for both work and the worker and support for the worker by looking at the significance of work, pastoral implications toward the work place and opportunities and challenges of work. In all of the above it is evident that there is still a need for the theology of work to speak to youth work related issues such as 6.6. Lack of social cohesion and volunteerism and 6.7. Disability and exclusion from the National Youth Policy. Theology of work and volunteerism as it is a Church notion to serve as unto the Lord and not for anything in return and the theology of work specifically to those with disabilities.
References
- Wrs Journal 16:2 (August 2009): 24-30 John Calvin, The Work Ethic, And Vocation Allister Stone
- Clint Le Bruyns Beyers Naudé Centre for Public Theology University of Stellenbosch THEOLOGICAL PERSPECTIVES ON THE WORLD OF WORK Problems and Prospects for Socio-Economic Transformation
- 2015 Institute for Faith and Learning at Baylor University 75 The Theology of Work in the New Economy BY ROBERT DICKIE
- Theology of Work and Its Practical Implications: Work has Significance When Connected to God Douglas Woolley Semester: Fall 2007 November 19, 2007
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