Item description for Redeeming the Time: A Christian Approach to Work and Leisure by Leland Ryken...
Overview Rising from theology and sociology, a balanced philosophy of work reframes both labor and leisure around God's purposes for a holistic lifestyle in a fallen world.
Publishers Description Very few works attempt to analyze and apply the biblical principles that relate to work and leisure. Leland Ryken hopes to change that, reframing labor and leisure around God's purposes for a holistic lifestyle. Ryken finds the answers in Scripture and in the rich heritage of theological thinking, while weaving together insights drawn from a wide array of sources. The result is one of the most informed and practical studies on our day-to-day activities.
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Studio: Baker Books
Est. Packaging Dimensions: Length: 9.06" Width: 6.14" Height: 0.76" Weight: 1.08 lbs.
Release Date Apr 5, 2012
Publisher Baker Academic
ISBN 080105169X ISBN13 9780801051692
Availability 0 units.
More About Leland Ryken
Leland Ryken (PhD, University of Oregon) is the Clyde S. Kilby Professor of English at Wheaton College and author or editor of more than thirty books, as well as many articles. He is also a member of the Evangelical Theological Society and lives in Illinois. Philip Ryken (DPhil, University of Oxford, England) is president of Wheaton College. He was formerly senior minister of Tenth Presbyterian Church in Philadelphia, Pennsylvania. He is the author or editor of more than twenty books and lives with his family in Illinois. Todd Wilson (PhD, Cambridge University) is senior pastor of Calvary Memorial Church in Oak Park, Illinois, and lives with his family in Illinois.
Leland Ryken currently resides in the state of Illinois.
Leland Ryken has published or released items in the following series...
Reviews - What do customers think about Redeeming the Time: A Christian Approach to Work and Leisure?
Very good overview Oct 31, 2009
The book is an overview of the Christian view of work and leisure throughout the ages. As usual, Ryken has great quotes from Puritan writers, as well as many other authors. My gripe with the book is more of structure. He alternates between work and leisure. For example, Ryken would do a section on how the reformers viewed work and then the next section would be how the reformers viewed leisure. He alternates throughout the book. The Bible has some great things to say about leisure, but not a lot of scripture about it. Furthermore, he makes many of the same points for both secitons on leisure and work. The book seems to repeat itself to me. This makes the book seem at times a collection of essays, rather than a book with a thesis and cohesive structure.
Another gripe is that he quotes social scientists about leisure. Ryken, points out that social scientists view that leisure as important and then states the Bible does as well. This tactic comes off a little strange in a book where he quotes the greatest theological minds commenting on scripture's view of work and leisure. The bible seems at times in Ryken's arguments as secondary supporting arguments to me. He also expresses his own views on leisure. He writes about how leisure helps us to become fully human. This seems a little out place in the company of thinkers like Lewis and the puritans. Our becoming fully human is a goal that the puritans would not put much stock in.
I did like his section on "time" and Ecclesiastes. He has some wonderful quotes by Sayers and Lewis and the Puritans. His insights on work are very good. His interpretation of some key scriptural texts is right on. The book has some great insights. It just seems disjointed to me at times.
Sanctified Work and Leisure: Motives, Manners, and Ends Jul 24, 2008
For high school and college students particularly, this book is an absolute must-read. Prof. Ryken teaches us the right view of work and leisure, both when understood properly, the basis, the motives, the manners by which we ought to do both, and the goals of them, like other creations, are very good in the eyes of God.The issues associated with work and leisure today that show their ugly heads in workers' dissatisfaction, time famine, poor work-ethics, poor-quality or wasted leisure time are treated in the early chapters as Ryken proposes their roots being the godless success and consumer ethics.
Next, the Reformation view of work and leisure are contrasted against other historical views; for examples, those of ancient Greek, Marxism, and sacred-secular dichotomy, usually promoted by the Roman Catholic Church. Here, I am confident the readers would be encouraged by the many related quotations by the Puritans and the Reformers. Some that underline their conviction in the dignity and gratefulness to God of all vocations, as well as the legitimacy of leisure; though they seem to struggle about the latter, are as follows:
"It looks like a small thing when a maid cooks and cleans and does other housework. But because God's command is there, even such a small work must be praised as a service to God far surpassing the holiness and asceticism of all monks and nuns" (Luther, 104).
"In all our cares, toils, annoyances, and other burdens, it will be no small alleviation to know that all these are under the superintendence of God. This, too, will afford admirable consolation in following your proper calling. No work will be so mean and sordid as not to have a splendor and value in the eye of God" (Calvin, 106).
"[God's blessing] at times come to us through our labors and at times without our labors, but never because our labors; for God always gives them because of His undeserved mercy... He uses our labor as a sort of mask, under the cover of which he blesses us and grants us what is His, so that there is room for faith" (Luther, 164).
Perhaps, the best Puritan mandate in regard to work comes from Richard Baxter,
"Choose that employment or calling ... in which you may be most serviceable to God. Choose not that in which you may be most rich or honorable in the the world; but that in which you may do most good, and best escape sinning"(107, 252).
Despite a solid Scriptural understanding of the nature of work, and the legitimacy of leisure, as Adams and Bradshaw implied, "Men may eat and drink even to honest delight.Christ Jesus is no enemy to honest mirth and delight" (p.119), however, Ryken argues that the Reformers have a somewhat defective view of leisure due to an excessive concern of idleness. As a result, though they acknowledge the legitimacy of leisure, they inadvertently treat leisure in a utilitarian manner, yet with a nobler motive than a purely economic motive that is prevailing today. The Puritan utilitarian view that tends to legalism can be seen, for example, from Baxter's seemingly inordinate paranoia about time that Ryken criticizes,
"Keep up a high esteem of time and be every day more careful that you lose none of your time... And if vain recreation, dressings, feastings, idle talk, unprofitable company, or sleep be any of them temptations to rob you of any of your time, accordingly heighten your watchfulness and firm resolution against them"(125).
The last section of the book examines what the Bible says about work and leisure, the key of which is found in Genesis; in the life of God and the life of pre-lapsarian Adam and Eve in the garden before work became a curse that affects our view of leisure as well. The examination also includes the New Testament views from Jesus Himself as well as from Ecclesiastes and the epistles of what sanctified work and leisure look like and what the right view of them is, the most important of which is the fact that both are the gift of God that carries the principles of stewardship and God-centeredness in them, that in the end is intended for both His glory and our enjoyment. Ryken puts it this way, commenting on the Christian work ethic, as well as both work and leisure on 1 Corinthians and Ecclesiastes:
"[quoting Minear] Throughout the Bible, it is the person who works to whom most attention is given, rather than the form or conditions of his work... Biblical writers [emphasize] the agent more than the act, the motive of the laborer more than the mode of his labor"(256).
"So whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor 10:31). Eating and drinking are thoroughly physical and earthly activities... They might be ascribed with equal plausibility to the life of work and the life of leisure. In either case, they can be the sphere in which we glorify God"(213-214).
"[On Ecclesiastes]There are `under the sun' passages in which the author describes the futility of trying to find meaning and happiness in a purely earthly scale of values, and there are `above the sun' passages in which the author celebrates the God-centered life as an antidote to life `under the sun'... In fact, enjoyment is exactly what the writer finds denied when he limits his quest to the earthly sphere"(263).
Strangely, yet truly, the ultimate goal of work and leisure of a service to the glory of God and our satisfaction is nothing but John Piper's tenet that says that God is most glorified when we are most satisfied in Him (this "in Him" is crucial), even in work and leisure, and everything else indeed. The glory of God and our joy are not two and opposite but one and the same.
The reason why this book is indispensable is because Ryken not only offers careful, solid, true, reasonable and fair analysis, understanding and principles of two important aspects that occupy most, if not all our lives, but also how to translate them into actions. For some, they may guide them how to pick a college major and where to work. For others, they may help determine whether one should get another job. For others still, they may mean forsaking questionable unfruitful wasteful ways to spend leisure and look for more satisfying ones; all these have a single ultimate holy goal in view, whether one is a janitor or a CEO, that is, to honor God our Maker by being happy in doing and being a janitor or a CEO, or everything else in between, living for Him.