Missions Methods and Principles
Southwestern Journal of Theology
Volume 57, No. 1 – Fall 2014
Managing Editor: Terry L. Wilder
By David Wright. Grand Rapids: Christian Library Press, 2012. 138 pages. Paperback, $9.00.
Work and economic matters pervade the life of every person on this planet. Lately, Christian theology has turned its eyes to exploring the theological underpinnings of work and economics. In How God Makes the World A Better Place, David Wright presents a Wesleyan primer on understanding God’s purposes in work and economics. Wright states that the purpose of this primer is to make the work of individuals a source of lifelong happiness and wellbeing (xii). Work is what people spend most of their time doing. It is the source of people’s resources for living as well as for blessing others. It also has a profound effect on one’s self-esteem. Work and economics, therefore, are quite important for a person’s physical and even spiritual life. It is a way that God, along with the individual, makes the world a better place to live through spiritual well-being, just social systems, and loving engagement with others. Work permeates our being, identity, and purpose; therefore, it is not a subject of which to be dismissive or stigmatize (6-7). In fact, Wright sees work and economics as part of our sanctification and discipleship. We are to be so captivated with Christ and his holiness that we are led to follow and be like him even in our work (13-15).
The two primary questions that shape this primer’s discussion of faith, work, and economics is who God has called us to be and what has he called us to do. Part 1 deals with the first question. Wright’s answer to this first question is that God has called us to salvation through Christ to be people who are holy and filled with love for God and neighbor. This calling gives us the assurance and confidence to work with purpose and conviction despite whatever hardships are faced. This calling also makes us people of integrity so that we may redeem work from the moral morass and mistrust that hampers our economic efforts. Lastly, this calling makes us authentic human beings for we are being the kinds of people that God created us to be rather than some false imitation. In short, God has called us to express the very image of God that he has given us (23, 44).
Part 2 deals with the question of what God has called us to do. Simply put, Wright argues that God has called us to do good works which is inextricably linked to the process of sanctification (51). As a result of an internal change, we are able to do good works and bless others. Our work, therefore, leads us to promote three main things in the lives of others. First, we are to promote personal well-being. This includes not only physical but also spiritual well-being. It also involves showing fairness and compassion to those both within and without our place of employment as well as bringing peace to a workplace marred by the effects of sin. All of this is to bring glory to God and recapture the splendor of his creation. A second thing we should promote in our work is social and economic well-being. Christian workers must be involved in making the community a better place through both social and even political action. We must always look to help those who are less fortunate find personal well-being. Lastly, Christian workers are to promote Christian compassion through their work. Work is defined not by what one does but by how he does it. We work to get what we can so that we may save it and then use it to help others. By following these biblically based principles, Wright contends that we will make the world a better place, the place that God wants it to be.
What is refreshing about the Wesleyan position on faith, work, and economics is its emphasis on the connection between work and the human essence. Too often people view work as drudgery or a curse to their lives which is entirely the opposite of what God intended. Work is an integral part of who we are as human beings. God himself is a worker, so it is no coincidence that we reflect that aspect of the divine nature in our imagio Dei. Focusing our attention on work as part of the image of God within us as well as something in need of redemption and sanctification is of great importance to our idea of work as well as our commitment to follow and obey God.
Where the Wesleyan position detracts is in its overemphasis on beneficence and altruism. While these things are definitely a part of work and economics that cannot be dismissed, they are not all encompassing of economics. Individual needs and desires also play a part in economics, but the Wesleyan position as portrayed by Wright ignores, if not dismisses, this aspect of work and economics. The Wesleyan position does not seem aware that personal self-interest can drive altruistic behavior for we cannot necessarily get what we need and desire without being concerned about the needs and desires of others first. This appears to be how all work operates. As a result, the Wesleyan position suffers from an imbalanced view of faith, work, and economics.
