All human work taps into the divine.
From the Encyclical, Laborem Excercens:
25. Work as a Sharing in the Activity of the Creator
As the Second Vatican Council says, “throughout the course of the centuries, men have laboured to better the circumstances of their lives through a monumental amount of individual and collective effort. To believers, this point is settled: considered in itself, such human activity accords with God’s will. For man, created to God’s image, received a mandate to subject to himself the earth and all that it contains, and to govern the world with justice and holiness; a mandate to relate himself and the totality of things to him who was to be acknowledged as the Lord and Creator of all. Thus, by the subjection of all things to man, the name of God would be wonderful in all the earth”27.
The word of God’s revelation is profoundly marked by the fundamental truth that man, created in the image of God, shares by his work in the activity of the Creator and that, within the limits of his own human capabilities, man in a sense continues to develop that activity, and perfects it as he advances further and further in the discovery of the resources and values contained in the whole of creation. We find this truth at the very beginning of Sacred Scripture, in the Book of Genesis, where the creation activity itself is presented in the form of “work” done by God during “six days”28, “resting” on the seventh day29. Besides, the last book of Sacred Scripture echoes the same respect for what God has done through his creative “work” when it proclaims: “Great and wonderful are your deeds, O Lord God the Almighty”30; this is similar to the Book of Genesis, which concludes the description of each day of creation with the statement: “And God saw that it was good”31.
This description of creation, which we find in the very first chapter of the Book of Genesis, is also in a sense the first “gospel of work”. For it shows what the dignity of work consists of: it teaches that man ought to imitate God, his Creator, in working, because man alone has the unique characteristic of likeness to God. Man ought to imitate God both in working and also in resting, since God himself wished to present his own creative activity under the form of work and rest. This activity by God in the world always continues, as the words of Christ attest: “My Father is working still …”32: he works with creative power by sustaining in existence the world that he called into being from nothing, and he works with salvific power in the hearts of those whom from the beginning he has destined for “rest”33 in union with himself in his “Father’s house”34. Therefore man’s work too not only requires a rest every “seventh day”35), but also cannot consist in the mere exercise of human strength in external action; it must leave room for man to prepare himself, by becoming more and more what in the will of God he ought to be, for the “rest” that the Lord reserves for his servants and friends36.
Awareness that man’s work is a participation in God’s activity ought to permeate, as the Council teaches, even “the most ordinary everyday activities. For, while providing the substance of life for themselves and their families, men and women are performing their activities in a way which appropriately benefits society. They can justly consider that by their labour they are unfolding the Creator’s work, consulting the advantages of their brothers and sisters, and contributing by their personal industry to the realization in history of the divine plan”37.
This Christian spirituality of work should be a heritage shared by all. Especially in the modern age, the spirituality of work should show the maturity called for by the tensions and restlessness of mind and heart. “Far from thinking that works produced by man’s own talent and energy are in opposition to God’s power, and that the rational creature exists as a kind of rival to the Creator, Christians are convinced that the triumphs of the human race are a sign of God’s greatness and the flowering of his own mysterious design. For the greater man’s power becomes, the farther his individual and community responsibility extends. … People are not deterred by the Christian message from building up the world, or impelled to neglect the welfare of their fellows. They are, rather, more stringently bound to do these very things”38.
The knowledge that by means of work man shares in the work of creation constitutes the most profound motive for undertaking it in various sectors. “The faithful, therefore”, we read in the Constitution Lumen Gentium, “must learn the deepest meaning and the value of all creation, and its orientation to the praise of God. Even by their secular activity they must assist one another to live holier lives. In this way the world will be permeated by the spirit of Christ and more effectively achieve its purpose in justice, charity and peace… Therefore, by their competence in secular fields and by their personal activity, elevated from within by the grace of Christ, let them work vigorously so that by human labour, technical skill, and civil culture created goods may be perfected according to the design of the Creator and the light of his Word”39.