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• W2467456221 abstract "STRIVING FOR PERSONAL SANCTITY THROUGH WORK JOHN R. MEYER Chicago, Illinois THE FIRST ATTEMPT to develop a speculative theology of work appeared in the late 1940s and early 1950s with Gustave Thils's Theologie des realites terrestres and Marie-Dominique Chenu's Pour une theologie du travail. 1 Their ideas on the relationship between time and eschatology strongly influenced the magisterial teaching crystallized in Gaudium et spes 39.2 While Chenu used the general doctrine of Saint Thomas Aquinas to discuss the objective aspect of work-a collaboration in God's original work of creation-we will focus on Christian biblical anthropology as a basis for integrating the subjective dimension of work with one's divine vocation.3 To that end, and in order to present a coherent theology of work along Thomistic lines, I will evaluate work on the basis of 1 See G. Thils, Theologie des realites terrestres (Paris: Desclee, 1947); M. D. Chenu, Pour une theologie du travail (Paris: Seuil, 1955). 2 See J. L. Illanes,Trabajo, caridad, justicia, Scripta theologica 26 (1994): 571-608.· 1 There have been several philosophical and theological investigations on work from the viewpoint of Saint Thomas. Here is a representative sampling of the modern literature : J. de Finance, .P.tre et agir dans la philosophie de saint Thomas d'Aquin (Paris: Beauchesne, 1945); H. Rondet, Elements pour une theologie du travail, Nouvelle revue de theologie 77 (1955): 27-48, 123-43; P. Delhaye, Theologie du travail, Ami du clerge 67 (1957): 433-35, 449-55; ]. Janssen, Doctrina S. Thomae de obligatione laborandi, Ephemerides Lovanienses 1 (1924): 355-68; B. Montagnes, Les emplois du qualificatif 'saecularis,' Revue de sciences philosophique et theologique 55 (1971): 231-49; G. Todoli, Filosofia del trabajo (Madrid: lnstituto Social Leon XIII, 1955); E. D. Almeida, Valor actual del concepto tomista de trabajo, Estudios philosophicos 1 (1960): 214-24; K. V. Truhlar, Il lavoro cristiano: Per una teologia del lavoro, Italian translation ofLabor christianus : Initiatio in theologiam spiritualem systematicam de labore (Rome: Herder, 1961). 85 86 JOHN R. MEYER a few fundamental insights, both anthropocentric and theocentric, taken from sacred Scripture. The importance of this approach is borne out by scholars who find it difficult to integrate the human and divine elements of this activity. One author, for example, claims that work is simply an end in itself since there is no religious motivation to work,4 and another asserts that since one's work and life are sacred, there is no such thing as purely secular work: our entire life is both a sacrosanct service to mankind and worship of God.5 The inherent dignity of man, who is created in the image and likeness of God, demands that a Christian theology of work begin with or at least include and build upon this datum of revelation . Similarly, Catholic social doctrine contains several important principles concerning work, all of which underscore the invaluable worth of the human person.6 Work should be ordered to man and to the increase of his personal dignity,7 which for all intents and purposes means to grow in spiritual union with God. 4 M. Volf, Work in the Spirit: Toward a Theology of Work (New York and Oxford: Oxford University Press, 1991), 195-201. 5 E. S. Dale, Bringing Heaven down to Earth: A Practical Spirituality of Work (New York: Peter Lang, 1991). 6 Among these principles we could list the following: (1) the priority of human over economic values, labor over capital; (2) the transcendent and permanent value of work; (3) the primacy of the subjective over the objective dimension of work; and (4) the human person as the decisive center of man's being and economic activity. The Church has always condemned the Marxist vision of work, or any other ideology espousing atheism for that matter, because [a Marxist regime] totally reduces man to the sphere of economics and the satisfaction of material needs (Centesimus annus 19.4). Materialistic consumerism can be just as injurious to the integrity of the human person, albeit for different reasons. Pius IX wrote that communism is contrary to natural law (Qui pluribus, 9 November 1846), and Pius XI condemned Marxist socialism (Quanta cura..." @default.
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• W2467456221 date "1997-01-01" @default.
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• W2467456221 title "Striving for Personal Sanctity through Work" @default.
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