Spiritual Motherhood in the Workplace
“Thank you, women who work! You are present and active in every area of life—social, economic, cultural, artistic and political. In this way you make an indispensable contribution to the growth of a culture which unites reason and feeling, to a model of life ever open to the sense of ‘mystery’, to the establishment of economic and political structures ever more worthy of humanity” (Pope St. John Paul II, “Letter to Women”).
From dishwashers and microwaves to minivans and smartphones, the technological progress of the 20th and 21st centuries substantially reduced the hours that families—especially women—must spend to keep their household running. With this newly available time, women have increasingly chosen jobs outside the home and have quickly become an integral part of the global economy.
Moreover, the internet has made possible a vast service economy, where brain counts more than brawn, and the quintessentially female propensities for communication and intuiting the needs of others are prized more than ever. In 2019, about 57% of all women participated in the labor force, and women accounted for more than half (about 52%) of all workers employed in “high-skilled” professions.
Many women seem unprepared for this new public presence and its attendant responsibilities. Some have responded by modeling their lives after those of working men—repressing their natural fertility, “optimizing” every hour, and putting career above relationships. Others have found new ways to indulge those typically female temptations—to worry, to gossip, and to dote.
Catholic women, however, are at a great advantage. The Church has been preparing women for this new public role for many decades. In particular, the writings of Pope St. John Paul II and Edith Stein emphasize the unique, life-giving gifts of women that the world so desperately needs.
Foremost among these gifts is the capacity to be a mother—both in the spiritual and in the bodily sense. There are many threats to life today, such as a growing desire for and availability of euthanasia, the myth that there is such a thing as overpopulation (an idea that economists have been arguing against for decades now), and the dehumanizing crisis of pornography.
In this essay, I want to focus on three ways in which Catholic women in business can become spiritual mothers in their workplace, especially as it pertains to creating “economic and political structures ever more worthy of humanity”:
1. A More Welcoming Workplace
First, spiritual mothers can do a lot of good by creating a world that is more welcoming to physical mothers and their babies. Perhaps this means hosting an office baby shower to celebrate a new life. Those of us in decision-making positions can push for workplace policies that protect the privacy of women during this intensely bodily season of life, on-site childcare if at all possible, and flexibility in hours or remote work where appropriate. These initiatives will require a greater tolerance for some disruptive noises, of course, but surely we will be glad in the future, when our Social Security paychecks keep coming, thanks to that infant who is now a productive adult!
For those of us who have children, we also have to acknowledge our natural limitations, considering part-time work during seasons of our life when we cannot manage a full-time role or perhaps choosing a less-glamorous job because it is more family-friendly. Be assured that these small decisions are actually important signals to the market that physical motherhood is something that we value deeply. Over time, more firms will have an incentive to attract good female employees by offering these benefits that they value.
2. Creativity and Entrepreneurship
Second, spiritual mothers must be just as savvy and creative as bodily mothers often are. There are incredible opportunities to find entrepreneurial solutions to some of the problems facing women and mothers today. For example, many women did not grow up with mothers who taught them about their natural fertility, so increasing access to this type of education (such as with Natural Womanhood) is a critical way to step into a motherly role.
As a young mother, some of my personal favorite brands were started by women who noticed the needs of young mothers and took action—for instance, the elegant Amma nursing cover (which also works well as a shawl, nap cover, or blanket) and the Wild Bird sling. Catholic women in business should be at the forefront of these entrepreneurial endeavors!
3. Beauty
Finally, spiritual mothers, more than anyone else, are responsible for bringing more beauty into the world. It is no secret that the workplaces built and inhabited primarily by men are (on average) inhospitable and lacking in this regard. I don’t mean to suggest browsing Williams-Sonoma for office furniture (although if that’s your price-point, it can’t hurt!) but simply finding small, consistent ways to beautify the workspace and the work day.
For women in a cubicle setting, it could mean bringing photos, holy cards, plants, and favorite books to the office. I did this during graduate school, and although I received weird looks at first (and my now-husband still teases me for having a photo of a young John Paul II!), before long, the whole office was hanging up images of loved ones and bringing their own personal touch to their small corner of the office.
I’ve also been in offices where people gathered to eat outside when the weather was nice or organized a monthly lunch outing for anyone who could attend. As women, we have a natural ability to sense the power that our physical surroundings have over us.
I want to close with John Paul II’s famous reflection on the feminine genius in his 1995 “Letter to Women”:
“It is thus my hope, dear sisters, that you will reflect carefully on what it means to speak of the ‘genius of women’, not only in order to be able to see in this phrase a specific part of God’s plan which needs to be accepted and appreciated, but also in order to let this genius be more fully expressed in the life of society as a whole, as well as in the life of the Church.”
The Church is counting on us to be fully alive as women in the working world. We will encounter ridicule, but the most important thing is that we do not let the Bride down.
Clara E. Piano is currently an assistant professor of economics at Austin Peay State University. Her primary areas of research are family economics, law and economics, and public choice.