Work in the Spirit by Miraslov Volf,
New York, Oxford University Press, 1991, 252 pp.

Miraslov Volf’s Work in the Spirit is an ambitious and thoughtful attempt at correcting historical and contemporary shortcomings in Christian reflection about work. In the opening chapters, Volf describes the “present reality of human work” by tracing historical changes (agriculture to automated production) and by delineating some pressing contemporary problems (dehumanization, ecological damage, etc.) that have not been adequately addressed through secular or religious resources.

He then states that a theology of work should not only consider “the character of work and its role in their individual and communal lives” but also “the way people have come to understand their work.” (46) Volf follows through by examining the influential theories of Adam Smith and Karl Marx (particularly his later writings). Several items worth noting are: Smith’s belief that work did not have human dignity, only usefulness (50); Smith’s belief that worker alienation is part of the internal logic of a market economy and is simply the price to pay for economic advancement (54); Marx shared Smith’s belief in the “civilizing influence” of capital though he believed that capitalism is only a necessary stage of development toward a communist society (61).

In the middle chapters (3-4), Volf moves to the central task of his work, the development of a theology of work that corrects many of the problems created by the Reformation's concept of "vocation." He begins by pointing out the need for Christians to move well beyond a mere “ethic” to a full-blown theology of work. The former, he states, is usually grounded in the doctrine of sanctification and only tells us how we should do our work. In contrast, a “theology” of work is more faithful to the Biblical witness since it gives ultimate meaning to work by placing it within the broader perspective of God’s purposes with creation. In so doing, a theology of work allows us to properly understand work and to “elucidate ethical principles to assess and restructure the world of work.” A theology of work properly understood then is normative in nature and should serve to “lead the present world of work towards the promised and hoped for transformation.” (83)

Volf’s theological starting point is the concept of “the new creation” in the form of an eschatological hope for a future consummation of God’s transforming activity.

A theology of work based on “new creation,” he argues, needs to be comprehensive (relating work to all of reality: God, human beings, and the non-human environment), global, and flexible enough to consider the cultural and economic differences of various places on the globe.

It is in chapter 4 that Volf's most significant theological contributions can be found. Volf begins by pointing out that the value of creation (and thereby work within it) depends upon its final destiny. He then contrasts two approaches to thinking about the eschatological future of the world. The first approach, annihilation mundi believes the world will be annihilated and a new one created ex-nihilo. Since the work of individuals and the cumulative work of human kind will be destroyed, work is devoid of ultimate significance (though it retains instrumental significance).

The second approach, transformation mundi believes that the world will not end in apocalyptic destruction, but in transformation. Human culture & work has redeemable value and will form the “building materials” for the world to come. Volf offers Biblical support for the second position (94-6) and for the derivative value of human work in the world. He also notes that transformation mundi provides a strong incentive for Christians to be engaged in cultural affairs, and sets an ethical norm that work should stand in the service of new creation. (92)

From here Volf moves to describe two traditional views of human work as cooperation with God (cooperation Dei). The first is based on the doctrine of creation and views work as cooperation with God in creatio continua (cooperation in preservation). The second is based upon cooperation in God’s eschatological transformation mundi. This second view includes the essential elements of the first, but places them in light of the new creation. Volf supports the second view noting that a theology of work cannot be based upon the doctrine of creation alone since "the new creation is not a mere restoration of the first creation." Furthermore, he states, a view which sees work as cooperation with God in terms of "preservation" alone is adequate since it leads to theologies of work that tend to justify the status quo and neglects the need for structural changes in work (102).

After establishing the case for a more transformational view of cooperation with God, Volf moves to develop the other significant pillar for his theology of work, the pneumatological (spirit based). This aspect of his construct offers significant corrections to views of work developed by both Luther and Calvin.

Volf rejects the concept of "vocation" because of problems inherent in its theological construction, and in its lack of applicability to modern economic life. He states that Luther’s view especially is indifferent toward alienation in work, ambiguous in its division of spiritual vs. external callings, easily misapplied in the sense of ennobling dehumanizing work, and is not applicable to mobile information societies because of its static nature.

As an alternative, Volf develops a theology of work based on spiritual giftedness, or “charisms.” This is not to be confused with the "fruit of the spirit" which designate "the general nature of Christian existence." In contrast, "the gifts of the spirit" are "related to the specific tasks or functions to which God calls and fits each Christian" (111). And, appropriate tasks should not be seen narrowly as only pertaining to ecclesiastical applications. In sum, Volf states that the main thesis of this book is that "...Christians should understand their mundane work as 'work in the spirit': the Spirit of God calls and gifts people to work in active participation of the eschatological transformation of the world" (123). All work that corresponds to new creation is meaningful, work that contradicts it is meaningless and is need of correction. A theology of work based upon a proper understanding of charisma, he believes, addresses many of the shortcomings of the commonly held concept of "vocation."

In the next chapter (Ch. 5), Volf develops his thesis in more concrete form relating his theory to human nature, worship, leisure, the environment, and human needs.

Some notable points include:

In the last chapter (Ch. 6), Volf brings his model to bear on problems such as worker alienation and argues that it is a Christian responsibility to work for structural changes to humanize work, particularly in the present technological age.

Overall, I found this book to be an absolute treat to read. His critique of "vocation" is incisive, and his development of a "spirit" based theology of work is unique and persuasive.

One major shortcoming, however, is that is understanding of Adam Smith seems to go against the grain of some recent scholarship that places Smith’s Wealth of Nations within an ethical framework as articulated in The Theory of Moral Sentiments.

Volf, is at the present time, working on a new volume dealing with work. Both fans and critics of Work in the Spirit eagerly await its completion.

Reviewed by Dr. Kenman L. Wong, 7/2002