One of the most distinctive contributions of Roman Catholic moral theology is the enumeration of what is now known as the “seven deadly sins”. The origins of the list can be traced to Pope Gregory I (540–604), although it was later developed by the great 13th century medieval theologian, Thomas Aquinas.
One of the sins in Thomas’ list is “sloth”, which is broadly defined as physical and spiritual idleness (the other six are: pride, greed, lust, envy, gluttony and wrath). Thomas describes sloth as “an oppressive sorrow”, a “sluggishness of the mind which neglects to do good.”1
Christians of all stripes would agree that sloth is indeed a sinful attitude and disposition. The Bible, especially the wisdom literature of the Old Testament, has chastising words to say about the slothful (Proverbs 10:4–5; 12:11, 24; 13:4; 19:15).
There is, however, another “deadly” sin which is often neglected by Christians. In fact, some Christians have even regarded this vice as a virtue and applaud those who are engaged in it.
I am referring to the sin of workaholism.
The term workaholic was first coined in 1968 by a renowned American psychologist, Wayne Oates. Workaholism points to a person’s disordered attitude towards and relationship with work, which results in noticeable harm to health, interpersonal relations and social functioning.2
The harmful consequences of workaholism are well documented.
Studies have shown that workaholism is a form of addiction because it displays many of the symptoms found in other forms of addiction such as tolerance, withdrawal, conflict, salience, relapse and mood modification.3> In addition, there is also ample evidence that workaholism adversely affects physical and mental health and increases work-family conflict.
But in what sense can we designate workaholism as sin?
Before we deal with this question, it is important that we understand the distinction between workaholism and diligence or hard work.
Over the years, I have written a few articles on what may be broadly described as a theology of work for this publication, where I have repeatedly stressed that as Christians, we should regard the work that we do as a vocation to which God has called us.
I have also said that we should think of our daily work as an act of worship. As Christians, we should take heed of the admonishment of the apostle Paul: “Whatever you do, work heartily, as for the Lord and not for men” (Colossians 3:23).
Workaholism must not be confused with discipline and industriousness, which is so foundational to the Christian work ethic. It is not about the work that we do, the effort we put into our work, or the amount of time we spend at work.
Workaholism must not be confused with discipline and industriousness, which is so foundational to the Christian work ethic.
It is much more subtle, because it has to do with our attitude towards work. It is about the way in which work and thinking about work consume us in a pathological manner which makes everything else—our family, our friends, our ministry, even God—seem unimportant (or not quite as important as our work).
As a vice, workaholism is the perversion of the virtue of diligent and hard work.
Some writers have argued that workaholism is a form of idolatry. There is merit to this association because some workaholics love their work so much that they give it their supreme devotion.
However, not all workaholics love their work! Some allow themselves to be consumed by work because for them, it is a form of escapism, of bracketing away other concerns, vicissitudes and responsibilities.
This invariably results in delusion and bondage. We might say that it causes the workaholic to live a life of unreality.
All this is shown to have serious consequences for significant relationships.
For example, it may put a strain on the family.
At first blush, the sin of sloth and that of workaholism may appear to be very different. However, upon closer inspection, there is an important feature that both of them share. Both can be characterised as an acute failure in the exercise of responsibility.
At first blush, the sin of sloth and that of workaholism may appear to be very different. However, upon closer inspection, there is an important feature that both of them share. Both can be characterised as an acute failure in the exercise of responsibility.
The slothful avoids taking responsibility for himself and for others. The workaholic, immersed in and consumed by his work, commits the same offence: he fails (or refuses) to act in a responsible manner towards others (e.g. his spouse and children), and ultimately, towards God.
In a sense, we may say that both sloth and workaholism are in their own ways sins of omission, which fundamentally have to do with neglect.
While Christians are encouraged to take their work seriously because it is their God- given vocation, they must also beware of the disordered preoccupation with work. For like sloth, workaholism is also “an oppressive sorrow”.
1 Thomas Aquinas, Summa Theologiae, II-II, 35, 1.
2 Mark Griffiths, “Workaholism: A 21st-century addiction,” The Psychologist 24, no. 10 (2011): 740.
3 Cecilie Schou Andreassen and Stàle Pallesen, “Chapter 96. Workaholism: And Addiction to Work,” In Neuropathology of Drug Addictions and Substance Misuse Volume 1, ed. Victor R. Preedy (Academic Press, 2016), 972-983.
Dr Roland Chia is Chew Hock Hin Professor of Christian Doctrine at Trinity Theological College and Theological and Research Advisor at the Ethos Institute for Public Christianity.