Towards a Christian ethic of work in South Africa
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Date
2012
Authors
Kretzschmar, L.
Journal Title
Journal ISSN
Volume Title
Publisher
Faculty of Theology, University of the Free State
Abstract
This paper draws on the academic field of Christian ethics and focuses attention on
an ethic of work within the South African context. Key terms such as ‘an ethic of work’,
‘a work ethic’ and ‘ethics at work’ are discussed in relation to varied experiences
of work. The issues of why one ought to work and what constitutes ‘good’ work are
discussed with reference to current ethical and economic challenges. I argue that
a Christian worldview, or understanding of reality, provides a much more credible
contribution to an ethic of work than either a materialist view of reality or a system
of patronage.
Recently I read a historical novel set in Wessex – what is today southern
England. This was part of the Saxon kingdom of Alfred the Great in the 9th
century. It was a time of war, brutal violence and suffering. Contrary to the
violent culture and religion of the Danes, Alfred saw it as his calling, his
work, to create a land in which justice, peace and prosperity were central
features. In the historical note at the end of the book, Cornwell (2011:334)
wrote this of Alfred:
He was, by any measure, a most intelligent man, and he was also
a good man. ... Alfred wanted a kingdom where the people of each
market town would want to defend their property and their king
because their prosperity was the state’s prosperity. He made a
nation to which people felt they belonged because the law was fair,
because effort was rewarded and because government was not
tyrannical. It is not a bad prescription. Alfred’s Christian faith had an impact on his attitude to his people
and the way in which he acted. Given the difficulties Wessex continued
to face and the striking differences between that context and ours, what
struck me about this passage was that this ruler combined intelligence
with goodness and that he did not separate his prosperity from that of
his people. His rule was legitimate because justice and effort rather than
corruption and entitlement were rewarded.
What is it that most people, whether in 9th century Wessex, or 21st
century South Africa want for themselves, their families and their country?
Is it not to be defended from corruption, injustice, incompetence, violence
and policies that threaten the future of their country? Did not they hope
for work, homes, food, health and education for their children? Did not
they (and do not we) want to live without fear and with a sense of hope
and purpose?
My aim in this paper is to discuss the links between a Christian ethic
of work and the challenges of the South African workplace. Within this
context, where some are employed, even over-employed, and many more
are unemployed or under-employed, this is a vital theme. In particular,
different experiences of work, the issues of why one ought to work and
what constitutes “good” work are discussed. Several biblical texts relevant
to the various dimensions of an ethic of work are noted to highlight the
importance of this theme, although space does not permit a detailed
discussion of the literary and social contexts of these scriptural passages.
In what follows, definitions are provided of Christian ethics, an ethic
of work, employment and the context of work. Thereafter, varied work
experiences and the issues of why and how one ought to work are examined with reference to the particular economic, social and environmental
challenges facing South Africa. In this latter section, I contrast a Christian
ethic of work with a materialist world view in which “growth” and “need”
are often confused. A materialist view of reality is one
which elevates the importance of material things such as money,
possessions and status, above that of people and of peoplecentred
values such as love of neighbour, the wellbeing of the whole
community, and concern for the poor. When material considerations
enjoy priority such values will be undermined, and a materialist
economy will inevitably be an unjust one (Economic Justice in South
Africa: A Pastoral Statement, 75).
Nürnberger (2011:61-64) speaks of the distortions of “acquisitiveness
and irresponsibility”, huge budget deficits, the commodification of all of
life, easy credit, corruption and crime. A Christian ethic is also compared to the system of abusive patronage now common in many African countries.
Patronage (or clientism) can be defined as a an extreme, unethical version
of group loyalty and the unethical promotion of one’s family, ethnic group
or political supporters at the expense of other members of the population
(De Sardan 1999; Guest 2004:110; Kretzschmar 2008:89). Hence, patronage
leads to the abuse of power and the looting of public resources. In the final
section of the article, I consider when work is “good”.
Description
Keywords
Ethics, Work, Calling, South Africa
Citation
Kretzschmar, L. (2012). Towards a Christian ethic of work in South Africa. Acta Theologica, 32(2), 125-146.