Courtney Reissig, author and now mother of three little boys, has shifted her writing focus from accidental feminism to the somewhat under-valued career of caring for a home and family. While there is nothing new about either the discussion or her conclusion (the hidden effects of homemaking are far greater than the noticeable work accomplished!) she explores the biblical theology of a mother’s vocation in fresh and thoughtful ways.

Reissig briefly sketches some of the changes that have taken place surrounding “at-home work.”  Prior to the Industrial Revolution, production of goods and services at home was a whole-family occupation; by the 1950s, homes had become places of consumption and entertainment. With children in school and housework simplified by modern conveniences, housewives were ready for the feminists’ suggestion that they find meaning and purpose elsewhere. A generation later, both women who stayed home and those who found outside jobs felt they had to justify their choices. Today the pressure of “having it all” (to say nothing of “having” to display it on Facebook or Pinterest) can cause women to lose sight of the purpose of homemaking.

Managing a home looks simple but can prove surprisingly involved and challenging.  Why then is it often depicted as meaningless and boring?  This mindset has been fostered by several basic cultural misunderstandings about work: that unless work is compensated, accomplishes something visibly outstanding, or utilizes highly specific knowledge or skill sets, it cannot be considered valuable.  Work that is ordinary and repetitious or that merely loves and serves others is regarded as unimportant.  

The remedy for this, says Reissig, is to understand “God’s original intent for our work”: that we image Him.  God works to bring order out of chaos.  He cares for His creation in “mundane and detailed” ordinary ways.  He provides sustenance for His people, from the fruit trees in Eden to manna and quail in the wilderness.  He creates beauty. (51-60)  Multiple opportunities to reflect God in these pursuits can be found in the average home.

Yet the work itself is not the point.  We expend our efforts for the people in the home—including very small people who can be demanding, messy, ungrateful, and temporarily unable to reciprocate.  The appeal of more immediately gratifying fields of service is strong.  “Work is not...for our own fulfillment,” says Reissig, “it is for our neighbor.” (69) Part of that neighborly provision includes shaping children into contributors, a time-consuming process.

“It takes a village to raise a child,” for all its recent negative associations, has correct foundations in the scriptural concept of community.  Multi-generational communities are no longer the norm for most people; but instead of yearning for the 1950s, Reissig suggests we look for new stage-of-life-specific ways to fit into the cyclical pattern of “community and collaboration among women.” (90)

Homemakers can largely set their own schedules and may have trouble finding the balance between idleness and idolatry of work.  God commands us to rest, and it benefits both us and those around us; yet resting while surrounded by unfinished work can be challenging.  Reissig comments that this frustration may be partially caused by self-centered opinions about what constitutes rest.  (Sunday is not a restful day for most families.  The book gives helpful ideas, some of which would never have occurred to me—having a standard Sunday lunch of peanut butter and jelly sandwiches, for example J.) 

Reissig concludes that “our work is taking us somewhere” because it is an ordinary means of accomplishing God’s purposes (131), and what may appear merely tedious and routine actually has an effect on eternity.  She suggests practical ways for both mothers of small children and empty-nesters to invest their time wisely and well.  This book is easy to read, well-written, and an encouraging reminder for homemakers.