ABSTRACT
The previous chapter raised the issue of the length of working hours and the impact that this might have upon family life. In this chapter the focus shifts onto the subject of work itself and ways in which globalization, or, at least a particular form of it, is now affecting working patterns, creativity and what is known as work-life balance. Why should this be of concern to practical theology? Apart from the obvious point that theology should be concerned with the whole person and therefore with all aspects of life, including employment, it is clear that there are significant personal ramifications of the ways in which working practices are changing. How much time and energy do people have left to devote to their personal and family lives? When that has been accounted for is there anything left to give to voluntary activity such as commitment to a local faith group or community? One of the most familiar complaints from clergy and others who run voluntary groups is that people no longer have the spare time to give to such activity. To what extent this is an excuse or whether it really is as a result of greater demands made by the global employment market is a matter of debate, but the end result is that the levels of social capital supposedly available appear to be diminishing. This is obviously connected to some of the arguments addressed earlier about decreasing attachments to place and the current complexities of personal identity.
