I thought I was not going to like this book as it was going to teach that there is no need for a Christian to evangelise at the workplace, and that a "good" Christian is synonymous with a "good" worker. However, Raynor's thesis avoids this. Instead, he argues that "Jesus's call to be his witnesses in Acts 1:8 doesn't <i>just</i> mean evangelism, but it certainly <i>includes</i> evangelism". Indeed, he actively pushes back against the error that one might be "so content with the intrinsic value of our work that we rarely, if ever, leverage our work to the instrumental end of sharing the gospel".

Raynor first pushes back against the "Abridged Gospel", that "The gospel is the good news that Jesus came to save people from their sins." Instead, the "Unabridged Gospel" starts at creation and the purpose that the beings that bear God's image have in God's world. It then goes through the fall, which leads to a need for a saviour and that is where the "Abridged Gospel" comes in. However, it does not end there – we are saved (not <i>by</i> our works but) for good works that we were prepared to do, to partner with God in the redemption of His creation.

Raynor helpfully adapts the work of many like Tim Keller and NT Wright to paint a vision of work and the mission of the church as God's people on earth as a hopeful one – not pulling souls off a sinking ship that is earth, but participating in the work of redemption that God is committed to throughout the Bible. Raynor does not quote this, but Part I of the book reminded me of NT Wright's comment on the final stanza of 'How Great Thou Art', that instead of "When Christ shall come with shout of acclamation <i>and take me home</i>, what joy shall fall my heart", the portion in italics would better read "and heal this world" (see Wright, <i>Surprised by Hope</i>, Chapter 2).

On application, Raynor helpfully gives suggestions on what work with redemptive qualities would look like. It would entail prayer, hard work, endurance of insults for the sake of Christ, giving of proceeds to the poor, being a good friend and hospitable to co-workers, and doing good to co-workers even (and especially) if they are not friendly, and looking for opportunities to discuss spiritual matters. For those who prefer an author walking you through response, there are helpful "Your Sacred Response" sections at the end of each chapter which outline suggestions on how practically to respond to what you have just read, and Raynor also has a workbook attached to the book available for download on his website.

One point that I am not sure about, however, is a section of the book inviting readers to "unashamedly chase after eternal rewards" as motivation for work, and that greater work leads to greater rewards. While the points for application are extremely useful (the way the book encourages maximisation of eternal rewards is by doing some things outlined in the previous paragraph), I worry that the wording of the brief section can lead the reader towards a strictly meritocratic view of the new heavens and earth, where those with greater merits lord it over those who are saved as if barely escaping fire (1 Cor 3:15). While there are passages that point towards greater rewards corresponding with great works, there are also parables (eg. Matt 20:1-16) and teachings of our Lord (eg. Matt 20:25, Luke 22:25-27) that point away from a strict hierarchy and meritocratic system. I acknowledge that this might be reading too much into the brief treatment on the topic the book gives, but the potential for misleading is there.

Notwithstanding the previous paragraph, this book is a highly recommended read for a theology of work which entails a vision of hope and redemption, or as a book which draws out the day-to-day implications and application of a theology of redemption, rather than one which anticipates the world passing away and dissolving and thus only evangelism holds value.