259. In his preaching, Jesus teaches that we should appreciate work. He himself, having “become like us in all things, devoted most of the years of his life on earth to manual work at the carpenter’s bench” [ 573] in the workshop of Joseph (cf. Mt 13:55; Mk 6:3), to whom he was obedient (cf. Lk 2:51). Jesus condemns the behaviour of the useless servant, who hides his talent in the ground (cf. Mt 25:14-30) and praises the faithful and prudent servant whom the Master finds hard at work at the duties entrusted to him (cf. Mt 24:46). He describes his own mission as that of working: “My Father is working still, and I am working” (Jn 5:17), and his disciples as workers in the harvest of the Lord, which is the evangelization of humanity (cf. Mt 9:37-38). For these workers, the general principle according to which “the labourer deserves his wages” (Lk 10:7) applies. They are therefore authorized to remain in the houses in which they have been welcomed, eating and drinking what is offered to them (cf. Lk 10:7).
260. In his preaching, Jesus teaches man not to be enslaved by work. Before all else, he must be concerned about his soul; gaining the whole world is not the purpose of his life (cf. Mk 8:36). The treasures of the earth, in fact, are consumed, while those in heaven are imperishable. It is on these latter treasures that men and women must set their hearts (cf. Mt 6:19-21). Work, then, should not be a source of anxiety (cf. Mt 6:25,31,34). When people are worried and upset about many things, they run the risk of neglecting the Kingdom of God and His righteousness (cf. Mt 6:33), which they truly need. Everything else, work included, will find its proper place, meaning and value only if it is oriented to this one thing that is necessary and that will never be taken away (cf. Lk 10:40-42).
261. During his earthly ministry Jesus works tirelessly, accomplishing powerful deeds to free men and women from sickness, suffering and death. The Sabbath — which the Old Testament had put forth as a day of liberation and which, when observed only formally, lost its authentic significance — is reaffirmed by Jesus in its original meaning: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27). By healing people on this day of rest (cf. Mt 12:9-14; Mk 3:1-6; Lk 6:6-11, 13:10-17, 14:1-6), he wishes to show that the Sabbath is his, because he is truly the Son of God, and that it is the day on which men should dedicate themselves to God and to others. Freeing people from evil, practising brotherhood and sharing: these give to work its noblest meaning, that which allows humanity to set out on the path to the eternal Sabbath, when rest will become the festive celebration to which men and women inwardly aspire. It is precisely in orienting humanity towards this experience of God’s Sabbath and of his fellowship of life that work is the inauguration on earth of the new creation.
262. Human activity aimed at enhancing and transforming the universe can and must unleash the perfections which find their origin and model in the uncreated Word. In fact, the Pauline and Johannine writings bring to light the Trinitarian dimension of creation, in particular the link that exists between the Son—Word — the Logos — and creation (cf. Jn 1:3; 1 Cor 8:6; Col 1:15-17). Created in him and through him, redeemed by him, the universe is not a happenstance conglomeration but a “cosmos”. It falls to man to discover the order within it and to heed this order, bringing it to fulfilment: “In Jesus Christ the visible world which God created for man — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. ibid. 8:19-22) — recovers again its original link with the divine source of Wisdom and Love”. In this way — that is, bringing to light in ever greater measure “the unsearchable riches of Christ” (Eph 3:8), in creation, human work becomes a service raised to the grandeur of God.
263. Work represents a fundamental dimension of human existence as participation not only in the act of creation but also in that of redemption. Those who put up with the difficult rigours of work in union with Jesus cooperate, in a certain sense, with the Son of God in his work of redemption and show that they are disciples of Christ bearing his cross, every day, in the activity they are called to do. In this perspective, work can be considered a means of sanctification and an enlivening of earthly realities with the Spirit of Christ. Understood in this way, work is an expression of man’s full humanity, in his historical condition and his eschatological orientation. Man’s free and responsible action reveals his intimate relationship with the Creator and his creative power. At the same time, it is a daily aid in combating the disfigurement of sin, even when it is by the sweat of his brow that man earns his bread.
Compendium of the Social Doctrine of the Church (Vatican.va)