Authenticity in employment relations: a theology of the workplace analysis

Abstract

Authenticity is developed and deployed as a criterion variable for a theology of the workplace inquiry that combines theory and methodological development with data analysis. The goal is to show that social science method can offer an empirically valid, prophetic dimension to the study of employment and work parameters in light of religious teachings on the social question at national, organizational, or firm-specific levels. The function of a criterion variable is described, noting that the switch from a dependent variable approach introduces an open-system dynamism to social science. Authenticity is reviewed to better understand its utility as an emergent, yet verifiable, criterion outcome of prior conditions. Data analysis takes the form of Roman Catholic and Quaker social teachings identified as positive correlations or contrasts. This approach offers a rigorous method bridge between theology and allied fields for the common cause of assessing authenticity in firm, organization, and higher system functions.

Keywords:

• Theology of the workplace
• research methods
• empirical theology
• Quakers
• Roman Catholic Social Teaching

Notes

1. This research effort should also enhance recent steps towards a theology of social grace; “so the presence of grace can be acknowledged also at the levels of cultural and societal values with an impact on vital values” (Doran 2011b, 14). See also (Doran 1990, 2010).

2. The path to a theology of the workplace domain analysis comes from comparative reflection on Japan’s postwar industrial relations features in employment law (Tackney 1995; Kettler and Tackney 1997). There is also a curious workplace re-evangelization implicit in the export of Japanese management practice to the US in regard to employment protection and participation possibilities (Tackney 2009a, 178–197).

3. The Handbook of Workplace Spirituality and Organizational Practice has but six references to “theology” in 500 pages, only one of which occurs in the text, the rest are title citations (Giacalone and Jurkiewicz 2003).

4. He does not specify this span.

5. We will see this ironic quality of authenticity jargon echo shortly in the “authenticity paradox” of CEO leadership portrayals (Guthey and Jackson 2005).

6. We will later see this “at will” position is completely at odds with both QST and RCST, particularly the latter.

7. The authors do not specify with whom this “conversation” occurs: an internal dialog like Kierkegaard, or a more complex discourse between public, private self and one’s working colleagues and environment?

8. Here, both cited texts referenced exclusively US events: Enron and WorldCom corporate scandals, 2009 global banking crisis (largely, if not entirely, US in origin due to Federal Reserve policy changes under Alan Greenspan), and the 9/11 terrorist attacks. This is not to challenge the merit of their claims, only to observe their domestic US context for identification of emergent patterns in culture.

9. Lonergan’s contributions to macro-economic theory are beyond the scope of this study, but should be noted (Lonergan 1998, 1999).

10. In email correspondence to author on 5 February 2011.

11. Members of the Religious Society of Friends are variously called “Friends” or “Quakers.”.

12. There are about 359,000 Friends in the world at present (Quaker Information Center 2013). This section relies mostly on UK Quaker texts.

13. For a list of Quaker contributions to industrial capitalism, see (Davison 2011).

14. RCST encyclicals are given in traditional Latin. English translations are given in References.

15. Subsidiarity – keeping decisions to a local level – is an RCST and institutional principal. Much more is available at national conference, religious order (women and men), and even diocesan levels.

16. For RCST documents, the citation refers to paragraph number (P), not page number.

17. The points in this section recur persistently in each of the six encyclicals on the social question from Leo XIII to Benedict XVI (Leo XIII 1891; Paul VI 1965; John Paul II 1981; Pius XI 1931; John XXIII 1961; Benedict XVI 2009).

18. John Paul II noted that this link has been clearly made since at least John XXIII’s Pacem it Terris; “As a further consequence of man's nature, he has the right to the private ownership of property, including that of productive goods” (John XXIII 1963, 20). On the issue of appropriate compensation, John XXIII wrote, “The amount a worker receives must be sufficient, in proportion to available funds, to allow him and his family a standard of living consistent with human dignity” (John XXIII 1963, 20). Here, John XXIII cited a Pius XII broadcast message, Pentecost, June 1, 1941, AAS 33 (1941) 201 (See footnote 17 in Pacem in Terris).

19. The Compendium repeatedly refers to the “laity” in this context, which is the population of Roman Catholics and people of good will who are not professed religious or diocesan clergy.

20. “From each according to his ability, to each according to his needs!” (Marx 1970, 5). We can only wonder if the Pontifical Council intended the resonance.

21. Japan took this step in July 1946 (Tackney 2009a, 178–197). Reduction in CEO compensation ratios would undoubtedly follow, as only the US suffers the extreme ratios being reported. On how these mechanisms moderate excessive executive compensation, see (Tackney 2009b, 163–164).