Project – Christian Theology of Work and Its Influence on the Work Ethics of Church Members: A Study of Selected Churches in Lagos State

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Work is an important dimension of human existence and occupies a significant place in the biblical account of creation and human responsibility. From the opening chapters of Genesis, work is presented as part of God’s purpose for humanity rather than merely as a consequence of human sin. Genesis 2:15 states that God placed Adam in the garden of Eden “to work it and take care of it,” indicating that human labour and stewardship were incorporated into the created order. Genesis 1:26–28 similarly presents human beings as bearers of God’s image and assigns them responsibility within creation. Volf (1991) argues that work should be understood theologically as human participation in God’s ongoing activity in the world, rather than merely as an economic necessity. This understanding challenges the tendency to regard work as inferior to explicitly religious activities and establishes a theological foundation for considering ordinary occupations as meaningful dimensions of Christian vocation. Thus, Christian theology of work begins with the recognition that work is part of God’s intention for human beings and provides a framework for understanding the dignity and responsibility associated with labour.

The biblical understanding of work extends beyond the mere requirement to be economically productive and includes attitudes such as diligence, responsibility, honesty, service and accountability. The wisdom literature repeatedly commends diligence and condemns laziness, while the New Testament instructs Christians to conduct their work responsibly and to serve others through their labour. Proverbs 10:4 associates diligence with productivity, while Proverbs 22:29 emphasizes skill and diligence in one’s occupation. Colossians 3:23–24 instructs believers to work wholeheartedly “as working for the Lord,” thereby connecting ordinary labour with Christian devotion. Ephesians 4:28 further links productive labour with the capacity to provide for oneself and to share with others. According to Toryough (2010), the biblical perspective presents work as originating in creation and rejects the misconception that work is inherently a punishment or an inferior sphere of human activity. His study of biblical work ethics in Nigeria and Africa identifies misconduct, non-commitment, unfaithfulness, apathy and exploitation as problems associated with poor attitudes toward work and argues that biblical theology can provide an ethical framework for addressing such problems.

Christian theology of work also challenges the distinction that sometimes exists between sacred and secular occupations. Within some Christian contexts, activities directly associated with church ministry may be regarded as more spiritual than occupations such as teaching, medicine, business, engineering, civil service, trading, farming or professional services. Such a distinction can produce a limited understanding of vocation by suggesting that only ministers and missionaries are engaged in work that has spiritual significance. Volf (1991) develops a theology of work that moves beyond a narrow understanding of vocation and interprets human work as participation in God’s creative activity. Similarly, the Lausanne Movement’s consultation on theology of work identifies the “sacred-secular” divide as a significant problem and emphasizes that Christians need to recognize their roles and gifts within ordinary workplaces as legitimate spheres of Christian influence. From this perspective, the Christian worker is not expected to leave Christian values at the church door but is called to embody them in professional, commercial and social responsibilities.

The relationship between Christian theology of work and work ethics is particularly significant because theological convictions can shape the way individuals understand their responsibilities and conduct themselves in the workplace. Work ethics involve principles and behaviours relating to diligence, punctuality, honesty, competence, commitment, responsibility, respect for others, accountability and appropriate use of organizational resources. If work is perceived merely as a means of earning income, workers may evaluate their responsibilities primarily in terms of personal benefit. However, when work is understood as a vocation and service rendered under God’s authority, ethical responsibilities acquire a deeper theological dimension. Toryough (2010) argues that misconceptions about work and deficiencies in work ethics contribute to negative attitudes toward labour in Nigeria and Africa, including unfaithfulness, lack of commitment and exploitation. More recent Nigerian scholarship similarly reports a drift away from biblical work ethics and argues that Pauline teaching can provide principles for developing more responsible attitudes toward work in contemporary Nigeria.

The New Testament provides particularly important principles for Christian work ethics through the teachings and example of the Apostle Paul. Paul worked with his own hands as a tentmaker and did not regard manual or vocational labour as incompatible with Christian ministry (Acts 18:1–3). In 2 Thessalonians 3:7–12, Paul strongly emphasizes the importance of responsible labour and warns against idleness and irresponsible dependence upon others. His example demonstrates that Christian work ethics involve personal responsibility, discipline, productivity and concern for the wider community. Babalola and Oderinde’s study of Paul’s theology of work argues that work can be understood as participation in God’s creative activity, a means of self-sustainability and an expression of human creativity. The authors further contend that Paul’s theology of work has relevance for reshaping attitudes toward labour among Nigerian youths in a context where quick wealth, disdain for productive labour and other negative attitudes can undermine responsible work practices. These biblical and contextual perspectives establish an important connection between Christian understanding of work and the ethical conduct expected of Christian workers.

The church has an important role in shaping the attitudes and ethical behaviour of its members because Christian formation does not end with Sunday worship but extends into everyday life. The workplace is one of the major environments in which Christians interact with people who may not share their faith, exercise professional responsibilities and make ethical decisions. Consequently, the church’s teaching about work, vocation, integrity, stewardship and service may have implications for how its members behave in their occupations. The Lausanne Movement notes that inadequate teaching on theology of work can create a disconnect between theology and practice and can leave believers insufficiently equipped to integrate their faith with workplace responsibilities. It further argues that Christians should understand their work or vocation as a sphere in which they are called to live out their faith and contribute to society. Therefore, churches that intentionally teach biblical principles of work may potentially influence members’ attitudes toward diligence, honesty, excellence, responsibility and service within their respective occupations.

The Nigerian context makes this subject particularly important because concerns about work ethics, productivity, corruption, commitment and professional responsibility continue to attract academic and public attention. Toryough (2010), writing from the Nigerian context, identifies problems such as misconduct, non-commitment, unfaithfulness, apathy and exploitation and argues that biblical ethics of work can provide a framework for addressing these attitudes. More recent research on Pauline work ethics in Nigeria similarly identifies concerns including laziness, incompetence, lack of thoroughness, dependency and illegal activities and emphasizes the need to recover a biblical understanding of work. Lagos State, as one of Nigeria’s major commercial, industrial and professional centres, provides a particularly relevant setting for examining the relationship between Christian teaching and workplace behaviour. The large number of people engaged in formal employment, entrepreneurship, commerce, professional services and other occupations creates a context in which Christian members regularly have to translate their theological convictions into workplace conduct. Consequently, investigating selected churches in Lagos State can provide useful evidence concerning whether and how Christian theology of work influences the work ethics of church members.

The theology of work therefore provides a framework for connecting Christian faith with everyday occupational life. A biblical understanding of work emphasizes that labour has dignity, that workers are accountable to God, that competence and diligence matter, and that work should contribute to the good of others rather than being pursued solely for personal enrichment. The Lausanne Movement emphasizes that business and employment can provide opportunities for Christians to use their gifts in service to others and to conduct economic activity according to biblical principles of stewardship. It also identifies the need for churches to equip believers to integrate their faith and work rather than treating workplace activity as separate from Christian discipleship. In light of these considerations, the present study examines Christian Theology of Work and Its Influence on the Work Ethics of Church Members: A Study of Selected Churches in Lagos State. The study seeks to establish the extent to which members’ understanding of work as vocation, stewardship and service is reflected in practical workplace ethics such as diligence, integrity, punctuality, commitment, competence and responsibility.

1.2 Statement of the Problem

The Bible presents work as an important part of God’s purpose for humanity, yet there appears to be a continuing tension between Christian beliefs about work and the attitudes displayed by some workers in contemporary society. Scripture presents work as a legitimate human responsibility and repeatedly emphasizes diligence, faithfulness, honesty and responsible stewardship (Gen. 2:15; Prov. 10:4; Col. 3:23–24; 2 Thess. 3:10–12). However, Toryough (2010) identifies misconduct, non-commitment, unfaithfulness, apathy and exploitation among the problems associated with poor attitudes toward work in Nigeria and Africa. The problem is therefore not the absence of biblical teachings concerning work but the possible gap between theological knowledge and practical workplace behaviour. If Christians understand work as a responsibility before God but fail to demonstrate integrity, diligence, competence and accountability in their occupations, there is a need to investigate the factors responsible for this disconnect.

A second problem concerns the possibility that some Christians continue to perceive religious activities as more spiritually important than their ordinary occupations. This sacred-secular distinction can lead believers to view their jobs primarily as sources of income rather than as legitimate spheres of Christian vocation and service. Volf (1991) challenges narrow approaches to vocation by presenting work as human participation in God’s creative activity, while the Lausanne Movement identifies the practical separation between theology and workplace life as a major concern within contemporary Christianity. When Christians fail to recognize their workplace as a context in which Christian character should be expressed, values such as honesty, diligence, excellence, fairness and service may not receive sufficient theological attention. The problem addressed by this study is therefore whether members of selected churches in Lagos State understand their occupations as part of their Christian calling and whether this understanding is reflected in their work ethics.

A third problem relates to the role of the church in shaping the work-related attitudes and ethical behaviour of its members. Churches devote substantial attention to worship, evangelism, prayer, Bible study, family life and spiritual development, but the extent to which they deliberately teach members how to integrate Christian faith with professional and occupational responsibilities is less clear. The Lausanne Movement specifically identifies inadequate teaching on theology of work and insufficient recognition of believers’ roles in workplaces as areas requiring attention. Babalola and Oderinde likewise argue that Paul’s theology of work has implications for reshaping attitudes toward labour among Nigerian youths. If church members receive limited theological guidance concerning workplace integrity, professional responsibility, diligence, competence and stewardship, there may be a disconnect between their identity as Christians and their conduct as workers. It is therefore necessary to examine whether teaching on Christian theology of work within selected churches influences the practical work ethics of their members.

Finally, there is a contextual research gap concerning the relationship between Christian theology of work and the work ethics of church members in Lagos State. Existing studies have discussed biblical work ethics, Paul’s theology of work and the broader theology of work, but there is a need for empirical research that specifically examines how theological understanding is reflected in the actual work-related attitudes of members of contemporary Nigerian churches. Toryough (2010) provides an important Nigerian theological analysis of work ethics, while Babalola and Oderinde examine the relevance of Pauline work theology to Nigerian youths; however, further investigation is required at the congregational level to determine whether church teaching concerning work, vocation and Christian responsibility is associated with members’ workplace behaviour. The present study therefore seeks to examine selected churches in Lagos State to determine how Christian theology of work is understood and the extent to which it influences the work ethics of church members.

1.3 Purpose of the Study

The main purpose of this study is to examine Christian theology of work and its influence on the work ethics of church members among selected churches in Lagos State.

Specifically, the study seeks to examine the biblical and theological understanding of work, assess the understanding of Christian theology of work among church members, examine the work ethics demonstrated by church members, and determine the influence of Christian theology of work on their work ethics.

1.4 Objectives of the Study

The specific objectives of the study are to:

1. examine the biblical and theological foundations of Christian theology of work among selected churches in Lagos State;
2. assess the level of understanding of Christian theology of work among members of selected churches in Lagos State;
3. examine the work ethics demonstrated by members of selected churches in Lagos State; and
4. determine the influence of Christian theology of work on the work ethics of members of selected churches in Lagos State.

1.5 Research Questions

The study will be guided by the following research questions:

1. What are the biblical and theological foundations of Christian theology of work among selected churches in Lagos State?
2. What is the level of understanding of Christian theology of work among members of selected churches in Lagos State?
3. What work ethics are demonstrated by members of selected churches in Lagos State?
4. To what extent does Christian theology of work influence the work ethics of members of selected churches in Lagos State?

1.6 Research Hypothesis

The following null hypothesis will be tested at the 0.05 level of significance:

H₀: There is no significant relationship between the understanding of Christian theology of work and the work ethics of members of selected churches in Lagos State.

1.7 Significance of the Study

The study will be significant to church leaders and pastors because it will provide information concerning the importance of teaching a comprehensive theology of work. The findings may help pastors and ministry leaders evaluate whether their preaching, Bible studies, discipleship programmes and Christian education adequately prepare members to apply biblical principles in their workplaces.

The study will also benefit church members by encouraging a broader understanding of Christian vocation. It may help members recognize that Christian responsibility does not end within the church building but extends to their offices, businesses, professions, schools, organizations and other places of work. The findings may encourage members to view diligence, integrity, competence, punctuality, honesty and responsible service as expressions of Christian discipleship.

The study will be useful to Christian educators and theological institutions. It may provide additional material for teaching Christian ethics, practical theology, theology of work, discipleship and vocation. It may also encourage theological institutions to pay greater attention to the practical implications of Christian doctrine for workplace behaviour.

The study will also be relevant to employers and organizations because it may contribute to understanding the relationship between religious convictions and workplace behaviour among Christian employees. While the study will not assume that religious affiliation automatically produces ethical conduct, its findings may identify ways in which theological beliefs and church-based formation are related to attitudes toward responsibility, honesty, diligence and service.

The study will contribute to academic scholarship by providing empirical information on Christian theology of work within the Nigerian church context. Existing literature provides important theological discussions concerning work and biblical ethics, but this study will focus specifically on members of selected churches in Lagos State and their practical work ethics.

Finally, the study may be useful to future researchers interested in Christian ethics, theology of work, vocational theology, workplace ministry, Christian leadership, organizational behaviour and religion in Nigerian society. It may provide a foundation for further studies comparing denominations, geographical areas, occupations or different dimensions of Christian workplace ethics.

1.8 Scope of the Study

The study focuses on Christian Theology of Work and Its Influence on the Work Ethics of Church Members. Geographically, the study is limited to selected churches in Lagos State, Nigeria.

The study will examine four major areas: the biblical and theological foundations of work; church members’ understanding of Christian theology of work; the work ethics demonstrated by church members; and the influence of Christian theology of work on those work ethics.

The study will consider work ethics in terms of diligence, punctuality, honesty, integrity, commitment, competence, accountability, responsibility, respect for colleagues, responsible use of organizational resources and service to others.

The study will focus on church members who are engaged in employment, business, professional practice, self-employment or other forms of productive work. It will not attempt to investigate all possible determinants of workplace behaviour, since work ethics can also be influenced by organizational culture, remuneration, leadership, socioeconomic conditions, professional regulations and individual characteristics.

1.9 Operational Definition of Terms

Christian Theology of Work: The theological understanding of work based on Christian Scripture and doctrine, particularly the belief that work is part of God’s purpose for humanity and can serve as a vocation through which Christians glorify God and serve others.

Work: Human activity involving physical, intellectual, professional, entrepreneurial, domestic or other productive effort undertaken to accomplish meaningful tasks, provide goods or services, support oneself and others, or contribute to society.

Work Ethics: Moral principles, attitudes and behaviours that guide a person’s conduct in the workplace, including honesty, diligence, punctuality, responsibility, commitment, competence, accountability and respect.

Christian Work Ethics: Principles and patterns of workplace conduct informed by Christian beliefs and biblical teachings concerning honesty, diligence, service, stewardship, responsibility, justice and integrity.

Vocation: A calling or sphere of responsibility through which an individual uses his or her abilities and opportunities in service to God, other people and society.

Workplace: Any setting in which an individual performs occupational, professional, entrepreneurial, commercial or productive activities.

Church Members: Individuals who identify as members or regular participants of the selected churches and who are engaged in employment, business, professional practice or other forms of productive work.

Diligence: Consistent, careful and committed effort applied to the responsibilities associated with one’s work.

Integrity: Consistent adherence to moral and ethical principles, including honesty and truthfulness, even when there is no immediate external supervision.

Stewardship: Responsible management and use of resources, abilities, opportunities and responsibilities understood as entrusted by God.

Christian Vocation: The understanding that a Christian’s calling to serve God may be expressed through both church-related ministry and ordinary occupations in society.

Project – Christian Theology of Work and Its Influence on the Work Ethics of Church Members: A Study of Selected Churches in Lagos State