A Theology of Work

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If I were to write a basic Theology of Work, it would be structured simply and directly as we no longer have the same luxury of time for reading or reflection that we might have fifty years ago. The Theology of Work would begin with the mission of the Catholic business leader, rooted in Christ’s two greatest commandments: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself” (Luke 10:27).

From the outset, if we fail to let those words seep into our hearts and transform us, we risk remaining merely excellent leaders — perhaps even titans of industry, beloved by the world — while at the same time grieving the Holy Spirit.

The Theology of Work, then, is first a love story, where all decisions are measured against the standard of love Christ gave us. If we don’t get this right, nothing else really matters, as we will remain malformed leaders, forgetting what is most important in life.

“For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? For whoever is ashamed of me and my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels” (Mark 8:36–38).

Philosophically, work can be defined as any purposeful effort directed toward a goal. More practically, work is a set of tasks, duties or responsibilities performed in exchange for compensation — with “compensation” understood not merely in financial terms but as whatever value or fulfillment the worker assigns to the effort. This inclusive definition applies across all sectors of society: private and public for-profit businesses, nonprofit organizations, government agencies, faith-based institutions, educational systems, healthcare environments and military or defense services.

In 1991, Pope John Paul II described a business not merely as a mechanism for productivity or profit but as a “community of persons” (Centesimus Annus, §35). This profound idea shifts our understanding of organizations. They are not collections of tasks or hierarchies but living communities shaped by relationships, mutual dignity and a shared sense of purpose. In this Theology of Work, I would extend John Paul II’s definition to include all organizations across every sector — not just business enterprises.

Every enterprise — every community of persons — involves two distinct but interdependent roles: the leader and the worker. From a Catholic perspective, leadership is rooted not simply in positional authority but in the character of the person who leads. That character is developed through cultivating the human virtues — prudence, justice, fortitude and temperance. And, as a reader of Alexandre Havard, I would also include magnanimity and humility. These virtues shape a leader’s decisions, habits and presence. When lived authentically, a leader’s authority emerges naturally. It is not imposed but earned. Leadership becomes stewardship — a care for people, not just outcomes.

To lead well, then, is to care deeply for the people entrusted to you. Catholic teaching calls leaders to ensure just wages, protect each worker's dignity and offer conditions that support their professional growth while also honoring the balance between work and rest. Workers should not be seen as “human resources” or tools to be used and discarded but as persons made in the image of God — each with inherent worth, deserving of respect and each capable of personal, professional and spiritual growth.

The Theology of Work invites workers to a calling that is more than just output or productivity. They need to be shown by you, the leader of the organization, both in word and deed, that all work is a participation in God’s creative plan and that each day brings an opportunity to bring order, goodness and love into the world through their labor and interactions with co-workers, customers, vendors and other stakeholders.

The Catholic worker is not just a task-doer but a co-creator, contributing skill and spirit to the organization's life. This means showing up with integrity, pursuing excellence, offering collaboration and seeking personal and spiritual development through the work itself.

The Theology of Work is not meant to be a technical manual. Rather, it offers a framework for love in action — helping Catholic leaders understand that they are, first and foremost, servants whose authority is grounded not in title or power but in character shaped by virtue. Guided by humility, they listen before speaking, choosing their words with wisdom and restraint, aware that language has the power to either uplift or harm. They lead with justice, ensuring fairness and dignity. Their actions are rooted in charity and courage, recognizing that love is leadership's true measure and message. Patience tempers their responses, while prudence shapes their decisions, allowing them to discern wisely and act with intention. Above all, a Catholic leader understands that leadership is not about being elevated above others but about helping others rise — to lift them up (Latin: Attollo) — fostering community and imitating Christ in the way they lead.