Work or Craft?

Carl Shank • December 6, 2023

Work or Craft?


Is Typography and Printing “Work” or A “Craft”?


I recently read an interesting and provocative chapter in the book by Dorothy Sayers, Letters to a Diminished Church: Passionate Arguments for the Relevance of Christian Doctrine. The chapter, “Why Work?” promotes work “not as a drudgery to be undergone for the purpose of making money, but as a way of life in which the nature of man should find its proper exercise and delight and so fulfill itself to the glory of God.” She goes on to say that “We should ask of an enterprise, not ‘will it pay?’ but ‘is it good?’; of a man, not ‘what does he make?’ but ‘what is his work worth?’; of goods, not ‘can we induce people to buy them?’ but ‘are they useful things well made?’; of employment, not ‘how much a week?’ but ‘will it exercise my faculties to the utmost?’”


 This got me thinking about typography and the printing profession. Are they “work” or, as Roger Bringhurst says, “Typography is the craft of human language with a durable visual form . . . its heartwood is calligraphy — the dance, on a tiny stage, of the living speaking hand — and its roots reach into living soil, though its branches may be hung each year with new machines. So long as the root lives, typography remains a source of true delight, true knowledge, true surprise.” (The Elements of Typographic Style, 11) 


Such expressive descriptions of typography and the printing profession defies the historical and tedious work of typesetters and printers throughout the years. In the early years of printing, compositors and presswork became separated and almost at odds with each other. Compositors believed “their reading skills and proficiency in Latin and Greek made them superior to pressmen who presumably had been selected for their physical strength, a necessary requirement in the laborious operation of the hand presses.” (Alexander Lawson, “Thoughts on the Typo Workplace,” Electronic Publishing, 1994)


He notes that “working conditions for compositors so employed approached the horrendous — long hours of work, from five in the morning to eight at night, lighting by candle and noisome lanterns, and the discomfort of 6-point type.” (Lawson) He quotes a letter written to the Typographic Journal in 1894 by the wife of a newspaper comp on the harsh conditions her husband had to labor — “I do believe that the morning newspaper, set by weary, sweating, half-blinded, nerve exhausted humans, who are driven to the saloon to recuperate by temporary exhilaration, and to early graves by soul and body enervating toil in unwholesome, ill-ventilated, stinking, over heated composing rooms is a greater curse to humanity than the much dreaded [Linotype] machine can ever be.” The mortality rate of TB among printers of the period was double that of the community as a whole, with alcoholism an acute problem.


Of course, life itself was hard and harsh in those days with sweat shops and young children employed without adequate safety standards and unbelievably bad working conditions. Yet, Lawson says “we can be thankful to those old-timers who gradually, albeit painfully, brought about a workplace more amenable to health and prosperity.” Such “work” seems a long distance from the “craft” of typesetting and typography in general. Today, our problems are mostly orthopedic problems because of ill-designed seating or unhealthy computer-generated vision issues. 


This brings us to the central issue raised by Sayers — Do we work to live or live to work? Have we indeed forgotten that secular work is sacred work, and that quality of work, work worth doing and in which we can take pride has been replaced by consumerism and the unhealthy desire for more and more stuff? From the point of view of both a seminary trained professional minister and an amateur typographer, this is a crucial question for every printer and every typographer. 


There are relatively few professionally satisfied typographers and happy printers. I know a few. But I also know the drive to produce, produce, produce and to make more money all the time. The New York Times mantra, “All the news that is fit to print,” can be easily morphed into “All the news that will produce more money and more power.” Indeed, what is “fit to print” becomes “what will the market bear and want.” Mega-print houses can be driven to produce what will sell, instead of printing carefully crafted typographical pieces that will bring few monetary rewards. Do we live to print or print to live? Do I craft and set type to live or live to craft and set type?


The problem is losing the craft of typography and printing to the pressure-driven business world of producing what will sell and make a profit. This is an age-old problem, of course, but I would ask my typography and printing friends for their answer — Do I do what I do to live, or do I live to do what I do? Sayers notes the fruits of living through World War 2 — “We have had to learn the bitter lesson that in all the world there are only two sources of real wealth: the fruit of the earth and the labor of men; and to estimate work not by the money it brings to the producer, but by the worth of the thing that is made.”


Successful Layout & Design

By Carl Shank July 24, 2025
A Cross Inspired Typeface. CARE Typography has been able to craft a typeface of Christian crosses from the history of the Christian Church throughout the world. We named it CrossesTwo to simply distinguish it from other writings. It is a FREE font, available to all who ask. Christian crosses are used widely in churches, on top of church buildings, on bibles, in heraldry, in personal jewelry, on hilltops, and elsewhere as an attestation or other symbol of Christianity. Crosses are a prominent feature of Christian cemeteries , either carved on gravestones or as sculpted stelae . Because of this, planting small crosses is sometimes used in countries of Christian culture to mark the site of fatal accidents. Not far from where we are, there is a huge Christian cross built by a Virginia church marking not merely the site of the church building, but announcing the central message of the Bible there. Christian crosses are powerful symbols that convey theological meaning, cultural identity, and historical legacy. Over centuries, many distinct styles of the cross have developed across Christian traditions, regions, and periods. Some of the most prominent crosses are the traditional Latin Cross (Letter "L" in CrossesTwo typeface), where the vertical beam extends beyond the horizontal cross bar, the Greek Cross , a cross with four arms of equal length (Letter "V" in the typeface), the Orthodox (Eastern) Cross (Letter small "o" in typeface), with three horizontal bars — the top for the inscription (INRI), the middle for the hands, and the slanted bottom bar for the footrest, the Celtic Cross (Letter "1" in the typeface), which is a Latin cross with a circular ring connecting the arms. The traditional Latin cross symbolizes the crucifixion of Jesus, with the empty cross signaling that He rose again from the dead, and is used in Western Christianity, Roman Catholic, Protestant, and many global Christian contexts. The Greek Cross is common in early Christian art and Byzantine Christianity and used in Eastern Orthodox, Byzantine, and early Christian monuments and mosaics. In the Orthodox Eastern Cross the slanted bar represents the two thieves crucified beside Christ — one rose to heaven, the other descended. It is used in Russian, Greek, Serbian, and other Eastern Orthodox Churches. The Celtic Cross had its origins in early medieval Ireland and Britain, associated with Celtic Christianity. It has been used in Irish Christianity, Anglican, some Protestant denominations, and decorative gravestones. The Coptic Cross (Letter "5" in the typeface and note Letter "e" where the Ethiopian Cross is a close match to the new Coptic Cross) is a a variation with intricate, symmetrical designs — sometimes with equal arms or surrounded by circles. It is used by Christians in Ethiopia and Eritrea. The Jerusalem Cross (Letter "j" in the typeface) has a large central cross surrounded by four smaller Greek crosses, used by the Crusades in the eleventh century, is the Heraldic symbol of the Crusader Kingdom of Jerusalem and used by Franciscans and in modern Jerusalem-related contexts. The Russian Orthodox Cross (Letter "o" in the typeface) Features three horizontal bars — top (INRI), middle (hands), and slanted bottom (feet). The Tau Cross (Letters "T" and "t" in the typeface) is shaped like the Greek letter tau and has been adopted by St. Anthony and Franciscans to symbolize Old Testament sacrifices and God's protection (Ezekiel 9:4). St. Andrew's Cross (Saltire) (Letter "s" in the typeface) is an X-shaped cross from the tradition that Andrew the Apostle was crucified on a diagonal cross. It is the symbol of Scotland and the Eastern Orthodox Church. The Papal Cross (Letter "P" in the typeface) is a vertical staff with three horizontal bars, decreasing in length, representing the pope’s triple office: bishop of Rome, patriarch of the West, and successor of Peter. The Cross of Lorraine (Letter "l" in the typeface) is a vertical bar crossed by two horizontal bars — the lower one longer, has been used in Western Europe during the Crusades and was a symbol of French resistance in World War 2. The Patriarchal Cross (Letter "p" in the typeface) is similar to the Cross of Lorraine, but primarily associated with ecclesiastical hierarchy, and used by archbishops and patriarchs in Eastern and Western churches. Each cross reflects regional theological emphases, cultural aesthetics, and historical developments. While the Latin Cross remains the universal Christian emblem, the variety in form reveals Christianity's global and historical richness. Note the CrossesTwo typeface below with the description of these and many other crosses. (Credit for the opening image is given to Matteo Corti - http://en.wikipedia.org/wiki/Image:Muiredach_s_Cross.jpg, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=1393567)
By Carl Shank July 21, 2025
Slab Serifs. Born in Great Britain in the Industrial Revolution of the 1800s, slab fonts, or slab serif fonts, provided a beefy and starkly bold contrast to text fonts that were popular. Found on just about every billboard, poster, pamphlet and advertising vehicle of the day, slabs were designed to stand out from the crowd, a type that shouted, "look at me!" Slab serifs, also called Egyptian, antique, mechanistic or square serif, are characterized by usually thick, block like serifs. Slab serifs possess thick serifs, which are squared-off or slightly rounded, and almost the same weight as the main strokes. From a typographical standpoint, they have low contrast, with minimal difference between thick and thin strokes. Slab serifs can have a geometric or humanist structure, and can range from mechanical-looking to more organic. They are sturdy and legible, designed for impact and readability even at large sizes. Early examples were Antique and Clarendon.
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