Towards the end he has a reflection on work and the future, when for many work is something to be endured and lacks any telos.
What then is work that carries spiritual significance – even into the new age to come?
He rejects a sacred / secular divide that sees explicitly ‘Christian’ work as that which really matters – stuff like preaching, evangelism, Bible study etc. Behind such a split is a dualism between the ‘spiritual’ (good) and the ‘material’ (bad).
Jesus’ resurrection from the dead and the outpouring of the eschatological Spirit are both powerful indicators of how the future is already here in the present. Stevens sees continuity (not annhilation) between this world and the new creation.
Stevens goes to three key Pauline texts on work. The eternal significance of our work lies in relationship with the living resurrected Lord.
1 Cor 3:12-15 ‘if anyone builds on this foundation[Christ] their work will be shown for what it is ..’
1 Cor 13:13 ‘The greatest of these remain: faith, hope and love’
1 Cor 15:58 ‘Always give yourself fully to the work of the Lord for you know that your labour in the Lord is not in vain’
There is, Stevens argues, then hope of redemption of not only our lives or of creation but also our work. The damage done by negative work – the environmental, social, cultural and political scars left by destructive work – may yet be transfigured in the new creation.
How’s this for a positive vision of daily work in light of future hope to think about next Monday morning?
Clearly, through our daily work we leave our mark on the cosmos and our environment, on government, culture, neighborhoods, families, and even on the principalities and powers. The Bible hints that in some way beyond our imagination our marks are permanent. The theological truth that undergirds this fascinating and challenging line of exploration is the statement that Christ is the firstborn of all creation (Col 1:15) and firstborn from the grave (1:18). If Christ is truly the firstborn of all creation and the firstborn from the grave, then all work has eternal consequences, whether homemaking or being a stockbroker. This brings new meaning to those whose toil is located in so-called secular work – in the arts, education, business, politics, the environment, and the home. Not only are ordinary Christians priests of creation past and present; they, along with missionaries, pastors, and Christian educators, are shaping the future of creation in some significant way. This means that we are invited in Christ to leave beautiful marks on creation, on the environment, family, city, workplace, and nation. (158-9)