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Occupation:
Theological and Psychological Understanding of Why Work is Important
California Baptist University
Austin Cords

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Abstract
Work is a fundamental part of living, or so it has been thought, yet its implications are far
reaching. What one believes about work can shape their decisions geographically, sense of
accomplishment, and productivity. In psychology, an entire field (occupational therapy) was
built in the 1930s upon the importance of work and how it can be used to motivate patients and
affect their mental stability. Action in occupation is the catalyst to change. In the theological
realm, work is seen as a way to glorify God, be in obedience to Him, and perhaps something not
innate to reality. Work is a result of faith, an outward manifestation of will to love God. In this
research, occupation will be explored to see how it can best be understood in light of these two
schools of thought, amalgamating principles to form a unified theory of how work can be
presently utilized.

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Occupation:
Theological and Psychological Understanding of Why Work is Important
Before a theory of integration can be created it is important to review current literature on
how work has been understood, what people think work is for, and how occupation has actually
been used by people. The topic of work reflects how people believe the world functions, making
occupation an avenue in which exploration of will enumerate reasons for actions and what it
means to be human.
Literature Review
Until the 19th century, work was considered to be nothing more than a hedonistic attempt
to attain as much pleasure as possible (Vroom 1995). Work occurred simply as a result of
survival and it was the most efficient way to attain resources of pleasure. Early psychologists,
such as Freud, assumed this position because of its simplicity and no real research into defining
pleasure in occupation was committed. Since then, as the psychological field has developed,
work has become more than an ambiguous conglomeration of pleasure and economy, with an
understanding of behavior having economic and motivational factors (Vroom 1995). Christian
religion has understood this to some extent with Colossians 3:17 stating “Whatever you do in
word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the
Father” However also to be noted, early Christian doctrine seems to indicate that labor was a
curse put onto man after he rebelled “By the sweat of your face You will eat bread” (Genesis
3:19). Work has been used as the drudgery of the week for centuries, and the idea of work must
be transformed from this limited view of survival.

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The history of work seen in a positive light begins in the 19th century. With mental health
reformers such as Philippe Pinel’s and Dorothea Dix’s research (Wilson 1975), it was discovered
that occupation was “indicative of human health” (Wilson, 1975, p. 188). With even simple arts
and crafts, such as knitting, patients were seen to have significant improvement in daily function
and social ability. This revolutionary idea, not only created dozens of new health asylums, but
also brought into question how work could be used to help other people, not only the mentally
ill.
By the beginning of the 20th century, occupational therapy was being formulated. In
1917, Occupational therapy was officially founded by George Barton and William Dunton (Cole
& Tufano 2008). Understanding the need of humans to work was rooted in, moralistic ideals,
practical hygiene, and education. They begun to grasp that there was an innate pattern of work,
play, and rest that occurred in normal human interaction was healthy, and found it necessary to
explore what occupation is. “Occupation as identity… the principal means through which people
develop and express their personal identities” (Christiansen, 1999, p.547). Occupation creates
within each person an idea of who they are and their capacities as such. The hedonistic idea of
“lack of reward equates to lack of action” (Vroom, 1995, p. 13), was tempered with the idea that
identity from work was a reward in itself. There was no need for occupation to net a material
reward for that activity to continue. Simply participation within a workplace is rewarding in that
the person gains a better adaptive capacity and connects him/herself to accomplishment
(Houdmont & Leka 2010). Regardless of whether the work environment is good or bad, the
participant can find meaning in what s/he is doing. Occupational therapy became the
establishment of morally uplifting regard to patients, classifying “disease… more as a

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disorganization of life habits that has forced individuals to be idle. Idleness is the absence of
occupation” (Cole & Tufano, 2008, p. 7).
Outside of its founding, other psychological explorations were being conducted in
regards to occupation. Morse and Weiss (1955) carried out research to explore why humans
worked and made it clear it was not for purely economic factors. According to their study,
regardless of the job type, if respondents received a large inheritance, over 60% would continue
to work (Vroom, 1995, p. 37). Even amongst the unskilled jobs, such as McDonalds or sign
twirling, the respondents desired to remain in that job. This only could be explainable if the job
provided satisfaction in some way. To make sense of this result DeMan’s idea (1927) of
inactivity can be used, “Inactivity, were it only for physiological reasons is a torment to a healthy
human being… normal function of this activity is: in the child, play; in the adult, bodily
work…the urge to activity sometimes finds expression [in many avenues]” (Vroom, 1995, p. 39-
40). To not have an occupation, is to lack ability to express, and as one grows expression is
founded more in accomplishment than in playtime. Freud also presented theories in the realm of
occupation. Freud believed work was another opportunity for releasing libidinal impulses
(Vroom 1995). Another Freud believed that work was sublimation towards sexual desires and
aggressive tendencies. This theory even if it were true produces little progress in understanding
the reason man works. Also outside the realm of occupational therapy was the categorization of
work as a fight between desires, forces, and attainment; occupation was based upon concepts of
work, perceived ability to accomplish work, and motivation to do work (Vroom, 1995, p. 61, 92).
Often times a chosen occupation is not the desired one. Even the contemporary film, Fight Club,
commentates on this, with the scene in which the protagonist threatens an employee at a
convenience store, in order to motivate him towards his dream job. Forces of handiness, social

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expectations, and lack of perceived ability inhibit a person from striving towards the job wanted.
Occupation based on perception of ability, shows how interconnected sense of self and
occupation are, but achieves a nuanced difference from occupational therapy in that it states
perception directly results in occupation rather than occupation results in perception.
To further clarify, occupational therapy believes, “Man, through the use of his hands as
they are energized by his mind and will, can influence the state of his own health.” (Reilly, 1962,
p. 1). Though this may seem similar to perception resulting or energizing occupation, it really is
not. Only according to occupational therapy can occupation influence the physical and mental
health of a client. The philosophical basis for occupational therapy, (or occupation in the realm
of healing), is “Man is an active being whose development is influenced by the use of purposeful
activity. Using their capacity for intrinsic motivation, human beings are able to influence their
physical and mental health and their social and physical environment through purposeful
activity” (Cole & Tukano, 2010, p. 58). To make clearer, occupational therapy believes in
adaption to environment through activities that purposely maximize a client’s capacity in social,
mental, physical, emotional, and a variety of other facilities. Therefore finding activities that best
increase the client’s ability to interact is hallmark to the occupational therapist’s profession.
Purposeful activity is directed towards clients’ environment because the psychologists in the
occupation school believe that humans are part of an open system, meaning that a partial change
by them in their environment will result in a change in the whole of their environment (Cole &
Tukano 2010). A partial change in conditions can result in a holistic change because interactions
within an environment create dynamics upon which the entire environment is contingent upon. If
a client is able through occupation to change one part of his condition then the rest will gradually

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follow. Occupational therapy explains occupation as the means to which one improves
themselves, relying on action to change motivational capacity and physical environment.
But what does the Bible say about occupation? Five main points are to laid, starting with
the Genesis curse, and explanation of priestly occupation, Job’s connection to occupation,
followed by a New Testament understanding through accounts by James and Paul. In the Genesis
account, after Adam sinned, God cursed him saying, “Cursed is the ground because of you; In
toil you will eat of it All the days of your life” (Genesis 3:17). According to many scholars,
before this moment, man had all his needs taken care of by God, and God through cursing him
created work. This view seems narrow in scope because Adam had intellectual work of naming
the animals before this and often times in scripture. Also, if work is a curse, it would mean it is
in some way evil, and therefore God could not do work. However this is not the case, God
worked in creation and rested on Sabbath showing work (and rest) serves a purpose in creation.
God also commissions work either with the temple or tent of meeting (1 Kings 7:14), by giving
certain people gifts of creating or even in the New Testament with commissioning the spreading
of His Word through the world (Matthew 28:19). Work began before the curse of man and
remains after it in scripture as a means to work for God. The priestly class along with the law is
another way that occupation is visible in scripture. Occupation being actions taken based upon
energized will, the law is a regulation of occupation that God created to limit actions taken
towards one another. In examination of Jewish moral law, Ganzfried and Goldin (1963), refer to
a right course (or occupation) being necessary but this has to be in balance; disposition can be
adjusted by having the necessities, but excess work or lack thereof can lead to sin (p.91). For a
Jew, beyond having the bare essential, nothing was to be strived for. Work was simply a tool in
which to receive blessings from God, and being occupied by work was wrong. Work was never

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intended to be a means of getting everything one desired. The priestly class was not to own land
(Ganzfried & Goldin 1963), is another evidence that work is a secondary priority. The land was
not to be owned because they were to have all their needs provided by God as they provided
service for the needs of the people. Surely they did work, but it was done to serve God and not as
a tool for change. In fact, Job, despite his occupation, serves God in worship (Gariepy 1989).
Everything that defined his occupation, his status, his family, and health though being lost, were
not what brought his healing power; Job without occupation “hung onto faith” (Gariepy, 1989, p.
46). Faith therefore is seen as a fundamental to occupation and with occupation faith still stands.
Occupation, the changing power within, is only a result of belief. So then, how does the Bible
say that work should interact with faith? In Colossians 3:17 it says that all work should be done
unto the Lord. Spiritual discipline and other efforts to work out spirituality are to be done for the
“glory of God” (1 Corinthians 10:31) (Reeves, 2011, p. 170). Biblical understanding of works,
are that they proceed from faith, and works are not what transforms a person but the faith in
Christ. Much in the same way that Job held onto faith, Romans 8 talks about faith as the
conquering force, not action as the changing factor. Though faith without works is considered
dead, faith is still primary, with works secondary and resulting from faith.
Upon viewing these contrary views on the role of works, it is necessary to reconcile how
the can interact, or be better understood in light of each other. Occupational therapy is a
humanistic functionalism that believes that man’s state can be improved based on purposeful
change of environment through occupational action. Maximizing capacity, and minimizing
deficits are key tenets adhered to, and these are done through actions. The theological view of
work is that it should not have confidence placed in it, and ultimately regardless of one’s state
God provides (Gariepy 1989). Works are important as an indicator of inner belief, and based

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upon this belief is whether or not the occupation is relevant. To the theologian, work does not
change a person’s will; a person’s will and motivation changes their actions. Relying on
psychological thought, occupation is seen as empirical; it is touchable, attainable, and
measurable, while theological thought believes work is empirical in its result but the source of
occupation is a rational consideration and revelation from God.
An Integrative Model
“Works are not as important as faith but that should not downplay the desire for good
works. Christians should be zealous for good works, much more than any nonbeliever.” Pastor
Kruppa has said. This is reminiscent of the text in scripture discouraging the idleness of a
believer. Though occupational therapy and theology have different ideologies about the origin of
work, their prescription for action is similar. Will in both models can be defined as a
combination of personal causation, values, and interests (Cole & Tukano 2010), and with human
imperfection adjustment of that will is necessary. Values and interests are key points of
adjustment in the theological model because as a new creation in Christ each person’s old desires
are replaced by new ones, and occupational therapy answers how to put this new will into
practice.
Fixing oneself therefore must be an inward and outward process. Romans 12:2 talks
about the renewing of the mind in order to prove the will of God. With occupation, there must be
tangible results of this change. Occupational therapy defines this spiritual context as
“fundamental orientation of a person’s life: that which inspires and motivates that
individual…daily occupations that have personal meaning to them, or move them toward self-
actualization” (Cole & Tukano, 2010, p. 47). Both models fight against the disease of idleness

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through an underlying meaning to their actions. Occupation is a result of a search for meaning
that will ultimately metastasize in adjustment within environment.
Finding meaning in actions can be put into practice in many ways. Church offers
volunteer projects, reading groups, accountability groups, congregational meetings, and prayer as
means to grow the individual (Calhoun, 2005, p.123). At the same time, occupational therapy
offers habit training, peer-to-peer group therapy, skill acquisition, and pattern creation. Both
models are similar in their belief that occupation is a basic human need, organizes behavior,
enables a healthy lifestyle, and improves quality of life (Cole & Tukano, 2010, p. 87). The
actions to be taken by either model, involve an understanding that the individual must grow, be
involved in community, and create a patterned lifestyle conducive to growth. In the integrative
model, skill acquisition and habit training would be focused on because the Christian model
neglects to increase the practical skills of people, leaving them with only prayer or spiritual
disciplines to change their life. The workmen of God should be well educated, generous, and
able to help in as many situations as possible. That is to say, if a believer is unwilling to learn
skills to help others, it is an indicator of their lack of love for others. Creating a therapy setting
where work is seen as a means to love one’s community and affect the world around them in a
practical way, can transform a struggle person into one not only doing good things that make
them healthy, but also an integral member within their community, giving them social support
and a sense of accomplishment.
Both theological and psychological models agree that the world is a difficult place, and
that man has to strive to make his place in it. Occupation combats this by saying, “I am not a
victim of the world; I can change it!” (with theological model specifying changing it through the
power of Christ. In respect to this, an integrative model must use the individual as an “agent of

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change” assessing their spiritual gifts, physical capacities, and positive interactions they can have
in their immediate community (Cole & Tukano, 2010, p.120). Empowering an individual to do in
a harsh environment must involve support and gives the individual hope for change. In a church
environment, a pastor preaches not to teach some abstract concept but to push his congregation
towards changing a fundamental part of their occupation. Belief must create action regardless of
the world and the difficulties it presents.
Overall, occupation involves an individual taking responsibility, working towards a better
self, understanding interdependence on community, and using action to better one’s
environment. All these items are noble endeavors, but according to John Montgomery when
reviewing James “true faith must produce true action” and actions are a result of belief. It is
crucial to be zealous for action, not for the action itself, but a belief that change will occur from a
working out of one’s faith. Without purposeful action, one cannot hope to build a better
environment. Work is important because it is a method of obedience to the creator of the
universe and can change the environment for the better.
Final Thought
Nietzsche says “to do is to be” and Kant claims, “to be is to do”. Kant is right, occupation
is a natural result of being.

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References
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Grove, Illinois: IVP Books.
Calvin, J. (1948). Commentaries on the first book of moses called genesis. Grand Rapids,
Michigan: WM. B. Eerdmans Publishing Company.
Christiansen, C.H. (1999). Defining lives: Occupation as identity, an essay on competence,
coherence, and the creation of meaning. American Journal of Occupational Therapy, 53,
547-558.
Cole, M.B. & Tufano, R. (2008). Applied theories in occupational therapy: A practical
approach. Thorofar, NJ: SLACK Inc.
Ganzfried, S. & Goldin, H.E. (1963). Code of Jewish Law. New York: Hebrew Publishing
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Gariepy, H. (1989). Portraits of perseverance. Wheaton, Illinois: Victor Books.
Houdmont, J. & Leka, S. (2010). Contemporary Occupational Health Psychology: Global
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Ltd.
Reeves, R. (2011). Spirituality according to paul: Imitating the apostle of Christ. Downers
Grove, Illinois: IVP Academic.
Reilly, M. (1962). Occupational therapy can be one of the great ideas of 20th century medicine.
American Journal of Occupational Therapy, 16, 1-9.

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