Redeeming the time: A Christian Approach to Work and Leisure.
by Leland Ryken, Grand Rapids, MI: Baker Books, 1995.

Leland Ryken has written a very well researched treatise on the topics of work and leisure from a biblical point of view. In 20 chapters that can be broken into roughly three sections, Ryken offers a critique of modern attitudes toward work and leisure, reviews thought on work and leisure from a historical perspective, and provides guidance on how Christians ought to view work and leisure. In his first major section (chapters 1-5, which incidentally, Ryken breaks into “Part 1” and “Part 2”) work and leisure are defined, and

Work and leisure are placed at opposite ends of a continuum of time. Ryken acknowledges that some activities are not purely either work or leisure, and these are placed in the middle of the continuum as “semi-leisure.” However, this category of activities is not addressed again in the book. Because work and leisure activities are mutually exclusive, and both require time, there is a tension between the two. It is this tension that motivates the rest of the book. Ryken persuasively argues that our culture has typically over-valued work to the detriment of leisure, and that as a result Americans perceive a “time famine” in their lives. He refers to the “Grand Experiment” of the 20th century in which society has accepted the “success ethic” – money and career status – as the goals of work. The grand experiment has failed because it has divorced intrinsic meaning from work, while simultaneously motivating workers to devote more and more time and energy to their careers to the detriment of family, friendships, and church life. Similarly, leisure has suffered to the extent that it is viewed as either an obligation, valuable only for its utility, or an idol.

The second major section of the book (chapters 6-11; Ryken’s Parts 3 and 4) reviews the historical forces that have gotten us where we are with respect to our perspectives on work and leisure. A nice overview of the Greek and Roman perspectives on work is offered; both generally disparage physical work and elevate the life of contemplation. During the Middle Ages, this classical view lives on with the introduction of the sacred-secular division. Specifically, a “calling” to the monastic life of contemplation is viewed as more worthy and valuable to God than the mundane secular life; however, there is some value seen in work in that it provides discipline and means for charity. It is during the Renaissance that an inherent dignity to physical labor is first asserted. The Reformers also reject the sacred-secular division and develop the doctrine of vocation, whereby all work is seen as a service to God. During the Enlightenment, this Reformed perspective on work (which Ryken refers to as the Protestant ethic) is gradually divorced from its religious moorings and becomes a creed of personal success rather activity undertaken in service to society and God.

Two chapters of this historical overview are dedicated entirely to the Protestant ethic (alternatively referred to as the Puritan ethic). Ryken argues that modern understandings of the Protestant ethic (PE) are distorted. It is clear that Ryken’s own views are closely aligned with the original PE, which is drawn from the creation mandate before the fall. The original PE asserts that all legitimate work is inherently a means of glorifying God and serving others. At its heart is the idea of “calling.” The Puritans understood two types of calling: the general call common to all Christians, in which one is called to relationship with God, and specific calls, which consists of jobs and tasks particular to each person and done in service to God and others. Ryken’s only criticism of the Puritan perspective seems to be in how the Puritans viewed leisure. While the Puritans understood leisure as a gift from God, subject to God’s direction, this perspective tended to be overshadowed by their overly legalistic rules regarding the types of leisure that were permissible. They also exhibited a utilitarian attitude toward leisure (it is necessary for work) rather than viewing it as valuable in and of itself. In contrast, Ryken proposes that leisure, like work, is a vocation in the sense that “it is a provision of God that we are not simply invited to accept but commanded to observe” (207).

The final section of the book (Chapters 12-20; “Part 5”) examines work and leisure from a Biblical perspective in an attempt to provide a normative approach for Christians in their daily lives. There is an element of repetition in this final section, particularly as Ryken draws much of the how-we-should-view-work concepts directly from the PE described earlier. It begins with a review of Scriptures that show God as one who both works and plays (although the arguments for this latter point are inferred very indirectly from God’s creation of whimsical creatures, His assessment of creation as “very good,” and His resting on the seventh day). Ryken then briefly addresses the consequences of the Fall on work and leisure; in particular, both work and leisure have been corrupted by sin and in both there is the potential for idolatry, ingratitude, poor stewardship, immoral practices and attitudes that undervalue the way God intended us to experience them at the creation. Ryken argues that both work and leisure are part of our call. He devotes a brief section on criteria that should be used to discern one’s specific calling (although the notion of calling in this section seems to apply only to one’s job rather than a call to leisure, family life, etc.) as follows: 1) that which serves God and society; 2) that which uses our gifts and talents well; and 3) the guidance of God as demonstrated in the circumstances of life.

The last four chapters of the book summarize many of the arguments made earlier, and present a “Christian Work Ethic” and a “Christian Play Ethic.” A Christian work ethic is one in which work is viewed as a virtuous duty that has been mandated by God both before and after the Fall; idleness is viewed as a vice. Because we live in a fallen world, there will be times that work will involve a degree of self-denial and asceticism. However, workers should also receive satisfaction and maintain a spirit of joy in the act of work. Work should benefit the larger society by providing for human needs and through service to others. Work should be undertaken in a spirit of faith and obedience for the glory of God. A Christian work ethic requires a commitment to excellence in the task, but this should be moderated by a commitment not to make the work an idol. In regards to a Christian play ethic, Ryken argues that the choices about leisure activities are inherently moral in nature, and that some leisure activities please God more than others. I should note that I found this section to verge on the legalism that Ryken decries in the Puritans’ perspective on leisure. Leisure should be an end in and of itself, and should provide a change of pace from work. Leisure is inherently pleasurable, and is intended by God to be so.

Work and leisure share many common characteristics including (and particularly) time. Both work and leisure are derived from the creation mandate. Both require Christians to be stewards of the time they involve. Both were designed by God to be pleasurable. Both have been marred by sin. In both arenas our choice of actions can bring glory to God.

Reviewed by Dr. Denise Daniels, 7/2002