The dignity of work in the Eucharist

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Today is traditionally regarded as the first day of summer in Ireland. Lá Bealtaine, the 1st of May, marks an ancient turning point of the year. Today is also the feast of Saint Joseph the Worker, a feast day inaugurated in 1955 by Pope Pius XII in honour of Saint Joseph as a model of human labour and as an inspiration for workers throughout the world.

The choice of date was no accident. Originating in 1886, May Day has had significance in trade union and political calendars ever since. Over time, it became firmly associated with left‑wing, socialist and Marxist movements. In the febrile atmosphere of the 1950s, Christians and Catholics were under pressure to defend social and moral ground that was increasingly being contested by hostile ideologies—particularly, though not exclusively, in Italy, where communist and socialist movements were in the ascendant.

We do not know much about Saint Joseph beyond his key role at the time of the birth of Jesus and the later episode in Jerusalem when the twelve‑year‑old Jesus went missing for several days. Much later, during Jesus’ public ministry, when he encountered rejection in his hometown of Nazareth, the local people asked: “Is not this the carpenter’s son? Is not his mother called Mary?” (Matthew 13:55). Along with Mark 6:3, these verses constitute the only scriptural evidence for Joseph’s trade. It is reasonable to assume that Jesus learned this trade during his teens and twenties. In this sense, the social standing of Jesus and the family from which he came was defined by their work.

Strikingly, of all the trades the Son of God might have taken upon himself, it was the skilled and manual work of a craftsman.

In the Eucharist, we unite our prayers, efforts and work with that of the Creator, who blesses human endeavour and enables the earth to flourish. The priest takes the everyday materials of bread and wine – drawn from Jewish tradition – and offers them on behalf of the world to God the Father. We join our offering to Christ’s for the life and salvation of the whole world.

Regrettably, human labour has too often been seen as a purely utilitarian means for the generation of profit or private wealth. Too many workers are poorly paid, badly treated, and denied justice. At the same time, the unpaid work of carers, volunteers, and others who contribute enormously to human wellbeing and social cohesion is frequently despised or undervalued.

We can readily agree that work is central to human dignity and should never be treated as a mere commodity. Some economists use the term ‘human capital’ to emphasise the value of work – especially skilled and educated labour - as a productive asset that should not be undervalued.

Christians can, and should, join with others in broad‑based social movements to promote the dignity of work and the rights of all people. Where the Catholic faith, and the Eucharist in particular, offers a distinctive contribution is in its understanding of work as a calling to sustain, care for and transform our world. Our vision is one of unity, cooperation and the common good rather than an all‑consuming struggle between labour and capital. Nonetheless, conflicts of interest do arise, and appropriate structures are required to address them and to move society towards the common good – always with a  preferential concern for the poor and the marginalised.

In the Offertory of the Mass, the priest says:

“Blessed are you, Lord God of all creation, for through your goodness we have received the bread we offer you: fruit of the earth and work of human hands, it will become for us the bread of life.”

To which we respond:

“Blessed be God forever.”  Likewise, the wine if offered

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In this moment, we offer our lives and our work. In doing so, our environment is transformed, and communion is deepened—among ourselves, with the natural world, and with God, the Creator, Sustainer and Redeemer of all.