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All Moral Knowledge and Business Skill Are From God

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Jonathan Edwards, in A Divine and Supernatural Light Immediately Imparted to the Soul:

All Moral Knowledge and business Skill from God
God is the author of all knowledge and understanding whatsoever. He is the author of the knowledge that is obtained by human learning: he is the author of all moral prudence, and of the knowledge and skill that men have in their secular business. Thus it is said of all in Israel that were wise-hearted, and skilled in embroidering, that God had filled them with the spirit of wisdom, Exodus 28:3.

Yet Flesh and Blood Reveals It
God is the author of such knowledge; but yet not so but that flesh and blood reveals it. Mortal men are capable of imparting the knowledge of human arts and sciences, and skill in temporal affairs. God is the author of such knowledge by those means: flesh and blood is employed as the mediate or second cause of it; he conveys it by the power and influence of natural means.

This is not Edward’s main point in the sermon — his main point is that apprehension of the truth of the Gospel and the beauty of Christ is given immediately by God (illuminating Scripture), whereas he uses means to bring about moral knowledge and skill.

But this is still a helpful and important point: All knowledge, including your knowledge of how to do your job and be effective in it, ultimate comes from God.

30 Ways to Bless Your Workplace

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Josh Reeves:

A few weeks ago I posted some very practical ideas for engaging your neighborhood with the Gospel. To follow that up I have compiled 30 ideas for engaging people in your workplace. The workplace is an everyday context where many people spend the majority of their time. It is important for us to know what it looks like to bring gospel intentionality to our jobs. Hopefully this will help spark a few ideas for connecting with and blessing your coworkers.

1. Instead of eating lunch alone, intentionally eat with other co-workers and learn their story.

2. Get to work early so you can spend some time praying for your co-workers and the day ahead.

3. Make it a daily priority to speak or write encouragement when someone does good work.

4. Bring extra snacks when you make your lunch to give away to others.

5. Bring breakfast (donuts, burritos, cereal, etc.) once a month for everyone in your department.

6. Organize a running/walking group in the before or after work.

7. Have your missional community/small group bring lunch to your workplace once a month.

8. Create a regular time to invite coworkers over or out for drinks.

9. Make a list of your co-workers birthdays and find a way to bless everyone on their birthday.

10. Organize and throw office parties as appropriate to your job.

11. Make every effort to avoid gossip in the office. Be a voice of thanksgiving not complaining.

(As an aside, I’d recommend skipping item 12, “create a carpool.” I don’t believe in carpools!)

Read the whole thing.

(HT: Z)

Why Christians Should Learn About Leadership From Both Secular and Christian Thinkers

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Bill Hybels is talking now, and just said (slightly paraphrasing): “This conference is unapologetically Christian. Yet, when it comes to who we invite to teach, we seek to learn from everybody — people in the church, people in the business world, people leading in all walks of life.” (The first interesting paradox, by the way, is why Christians don’t just act and do, but also worship — see the previous post.)

I think he’s reflecting here something true and essential for Christian leadership. First, if we are Christians, we need to lead as Christians. We need to think about leadership from a Christian perspective and lead for the good of others and glory of God.

Second, we need to be willing to learn about leadership from all people, not just Christians. There is some really solid and helpful and true teaching on leadership outside the church. Christians should not neglect that. It is a matter of humility to say “I’m going to learn what I need to learn from any source that is speaking truth and making helpful, winsome, solid observations.” And the speakers that are invited to the Summit reflect some of the best of this thinking, both inside and outside the church.

Some might be skeptical about the value of Christians learning about leadership from non-Christians. But let me just list three theological reasons that it is right and necessary and helpful to learn about leadership from non-Christians as well as Christians:

  1. The doctrine of vocation affirms the validity and helpfulness of the insight and work of people in all areas of life, both Christian and non-Christian. The issue is whether something is true.
  2. The doctrine of common grace affirms that there is truth in creation that is accessible and discernable to believers as well as unbelievers. To deny that Christians can learn about leadership from non-Christians is to unwittingly deny the doctrine of common grace.
  3. The Summit isn’t inviting non-Christians to teach theology. I’m not saying we should look to non-Christians to teach the Bible. But, in accord with the doctrines of vocation and common grace, there is value in learning from non-Christians about life and the world, and this includes leadership. We need to think through everything from a biblical point of view, but we shouldn’t commit the genetic fallacy by rejecting something just because the person who came up with the idea or made the observation is not a Christian.

The Right Kind of Individualism

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Sometimes it is suggested that attention to our gifts and unique interests is just “American individualism,” rather than a feature of biblical Christianity.

This is wrong-headed. There is a wrong kind of individualism, to be sure. But there is also a right, biblical kind of individualism that, while affirming the uniqueness and importance of each individual, also affirms this in relation to the value of community.

In fact, I would argue that “American individualism” actually arises from biblical values. Sometimes these values are perverted into a narcissistic, wrong kind of individualism. But they don’t have to be.

The biblical notion of individualism is best captured in the doctrine of vocation, which was a major emphasis of the Reformation. Here’s how Gene Veith summarizes it in God at Work: Your Christian Vocation in All of Life:

The doctrine of vocation looms behind many of the Protestant influences on culture, though these are often misunderstood. If Protestantism resulted in an increase in individualism, this was not because the theology turned the individual into the supreme authority.

Rather, the doctrine of vocation encourages attention to each individual’s uniqueness, talents, and personality. These are valued as gifts of God, who creates and equips each person in a different way for the calling He has in mind for that person’s life.

The doctrine of vocation undermines conformity, recognizes the unique value of each person, and celebrates human differences; but it sets these individuals into a community with other individuals, avoiding the privatizing, self-centered narcissism of secular individualism.

Starbucks, Vocation, and The Meaning of the Mundane

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The other day I came across an excerpt from the new book by Starbucks CEO Howard Schultz, Onward: How Starbucks Fought for Its Life without Losing Its Soul. I don’t know if he’s a believer or not, but right at the start he does a fantastic job of articulating, in shadow form, a core concept of the biblical doctrine of vocation. Here’s what he says:

Only weeks earlier, I’d sat in my Seattle office holding back-to-back meetings about how to quickly fix myriad problems that were beginning to surface inside the company. One team had to figure out how we could, in short order, retrain 135,000 baristas to pour the perfect shot of espresso.

Pouring espresso is an art, one that requires the barista to care about the quality of the beverage. If the barista only goes through the motions, if he or she does not care and produces an inferior espresso that is too weak or too bitter, then Starbucks has lost the essence of what we set out to do 40 years ago: inspire the human spirit.

I realize this is a lofty mission for a cup of coffee, but this is what merchants do. We take the ordinary—a shoe, a knife—and give it new life, believing that what we create has the potential to touch others’ lives because it touched ours.

Here’s the point: the ordinary is not ordinary. Rather, it is in the ordinary that we are able to build people up and, yes, inspire the human spirit.

When you clean house for your family, or pour a cup of coffee, or take your car to the wash, you aren’t just doing small, mundane things. You are building building people up. You are making things better, and making a statement that people matter. Or, that’s how you ought to see it.

And the doctrine of vocation takes us further than this. For it means that, when we serve others in the everyday, it is actually God himself who is serving people through us. God is hidden in the everyday. This is true if we are believers; and God is also working through unbelievers, even if they don’t know it (Gene Veith makes this point very well in God at Work: Your Christian Vocation in All of Life
when he discusses why we pray in the Lord’s Prayer “give us this day our daily bread” when we actually get it from the grocery store, who got it from the bread company, who got the ingredients from various other spots, and so forth).

In fact, the doctrine of vocation even takes us one more step. When we, as followers of Christ, serve others for his sake, we aren’t just serving them. We are actually serving the Lord himself. “Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ” (Colossians 3:23-24; see also Ephesians 6:7-8).

Keller: Both Spiritual and Secular Jobs are God's Work

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Here is an article giving a brief summary of a message on work that Tim Keller recently gave.

A few highlights (from the summary — so a summary of a summary!):

Pastor Tim Keller challenged a crowd of New York City professionals Sunday to rethink how they view work and to debunk the notion that spiritual vocations matter more to God than secular work.

. . .

The Medieval Church took a “triumphalism” approach to society that attempted to dominate and make all things Christian where as those in the Radical Reformation encouraged “withdrawal” from society, which they believed to be “Satan’s world.”

Both approaches, according to Keller, had a tendency to look down on the work out in the world and only consider work in the church as God’s work.

He explained that Luther’s theology offered a “middle way” and a biblical approach to work, in which there was no dividing Christian work between “spiritual estate” and the “temporal estate.”

“He says, hey, do not say only people inside the church are doing God’s work. Oh no. We are all priests. Therefore, every Christian is doing God’s work,” said Keller, citing Luther’s reference to the passage in 1 Peter 2:9.

Keller said that God could easily give us His gifts without our help but it is through our works that He wishes to involve, train and include us as part of the family. Quoting Luther, he went on to point out that although man’s work is “child’s performance,” they are the “masks of God” by which He works.

“God doesn’t have to do it that way but He is. He’s loving you through other people’s work. He goes as far as to say that the baker and the farmer in work is God in disguise. These are the masks of God. God is loving you and distributing His gifts through work,” said Keller.

. . .

Belief in the Gospel, according to Keller, should impact one’s motivation of work, work ethic and treatment of others around them in work. He urged listeners to continually gather together and through talks and prayer, accumulate wisdom on how God can have a greater impact in their field.

“You are in a very big city, New York. It is an exhausting city. It’s a very hard place to work. It’s a secular city so it’s very hard to bring your values onto the way you work,” said Keller. “Therefore, because of the power of the Gospel, I call you to think like a prophet, serve like a priest, and plan like a king. It means getting together to think, think, how does the preeminence of God reign in my field. It means serving each other and serving people around you in the city.”

Tim Keller on Work and Cultural Renewal

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Tim Keller has a great article at Redeemer’s Center for Faith and Work on Christians, work, and cultural renewal. It’s very helpful because, among other things, he shows that there is a connection between the way we do our work and the renewal of culture.

I’ve taken the article and turned into an interview of sorts in order to highlight some of the things I’ve found the most helpful.

Should Christians seek to change culture?

I am often asked: “Should Christians be involved in shaping culture?” My answer is that we can’t not be involved in shaping culture.

So not to shape culture is to shape culture–in support of the status quo. Can you give an illustration?

To illustrate this, I offer a very sad example. In the years leading up to the Civil War many southerners resented the interference of the abolitionists, who were calling on Christians to stamp out the sin of slavery. In response, some churches began to assert that it was not the church’s (nor Christians’) job to try to “change culture” but only to preach the gospel and see souls saved. The tragic irony was that these churches were shaping culture. Their very insistence that Christians should not be changing culture meant that those churches were supporting the social status quo. They were defacto endorsing the cultural arrangements of the Old South. (For more on this chapter in American history, see Mark Noll, The Civil War as a Theological Crisis.)

This is an extreme example, but it makes the point that when Christians work in the world, they will either assimilate into their culture and support the status quo or they will be agents of change.

How does this apply to the world of work?

This is especially true in the area of work. Every culture works on the basis of a ‘map’ of what is considered most important. If God and his grace are not at the center of a culture, then other things will be substituted as ultimate values. So every vocational field is distorted by idolatry.

Christian medical professionals will soon see that some practices make money for them but don’t add value to patients’ lives. Christians in marketing and business will discern accepted patterns of communication that distort reality or which play to and stir up the worst aspects of the human heart. Christians in business will often see among their colleagues’ behavior that which seeks short-term financial profit at the expense of the company’s long-term health, or practices that put financial profit ahead of the good of the employees, customers, or others in the community. Christians in the arts live and work in a culture in which self-expression is an end in itself. And in most vocational fields, believers face work-worlds in which ruthless, competitive behavior is the norm.

It seems that, as Christians, we don’t always do a good job of addressing these sorts of issues in our various fields. What would you say are the main errors that we are most likely to fall into?

There are two opposite mistakes that a Christian can make in addressing the idols of their vocational field. On the one hand they can seal off their faith from their work, laboring according to the same values and practices that everyone else uses. Or they may loudly and clumsily declare their Christian faith to their co-workers, often without showing any grace and wisdom in the way they relate to people on the job.

That makes sense. What is one of the primary ways that we should seek to relate our faith to our work?

At Redeemer, especially through the Center for Faith & Work, we seek to help believers think out the implications of the gospel for art, business, government, media, entertainment, scholarship. We teach that excellence in work is a crucial means to gain credibility for our faith. If our work is shoddy, our verbal witness only leads listeners to despise our beliefs. If Christians live in major cultural centers and simply do their work in an excellent but distinctive manner it will ultimately produce a different kind of culture than the one in which we live now.

So doing our work well and for God’s glory is not only good in itself, but can also be a means of transforming culture?

[Yes,] but I like the term “cultural renewal” better than “culture shaping” or “culture changing/transforming.” The most powerful way to show people the truth of Christianity is to serve the common good. The monks in the Middle Ages moved out through pagan Europe, inventing and establishing academies, universities, and hospitals. They transformed local economies and cared for the weak through these new institutions. They didn’t set out to ‘get control’ of a pagan culture. They let the gospel change how they did their work and that meant they worked for others rather than for themselves. Christians today should be aiming for the same thing.

What is our ultimate hope and assurance in this?

As Roman society was collapsing, St. Augustine wrote The City of God to remind believers that in the world there are always two ‘cities,’ two alternate ‘kingdoms.’ One is a human society based on selfishness and gaining power. God’s kingdom is the human society based on giving up power in order to serve. Christians live in both kingdoms, and although that is the reason for much conflict and tension, it also is our hope and assurance. The kingdom of God is the permanent reality, while the kingdom of this world will eventually fade away.

Theological Reflections on Going Under for Nose Surgery Tomorrow

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2010 02-10 013
Shortly after breaking my nose in the Wal-Mart parking lot

Last February I broke my nose in the Wal-Mart parking lot. It’s a funny story that maybe I will tell sometime. Tomorrow I have to go in for surgery to get it fixed. (Complicated insurance reasons are driving me to get it done before the end of the year!)

They knock you out entirely for this surgery, which in one sense I am glad about. (But, in another sense, I’m not looking forward to it because it means you are having things done to you over which you will be entirely helpless about yourself!).

The surgery is not a huge deal (and all the damage is on the inside — you can’t tell by looking at it that it was broke), and I’ve talked to a lot of people who have had this done. But in light of being knocked out entirely, there are two doctrines, or truths about God, that particularly come to mind and which I will be relying on as I go under.

1. The Doctrine of Vocation

I don’t know if the doctor who will be performing the surgery is a believer or not, and he doesn’t have to be in order to be a good and effective doctor. And that’s because of the doctrine of vocation.

The doctrine of vocation teaches us that when each of us are operating in our vocations, it is ultimately God who is at work. God is “hidden” in vocation — including those of non-Christians.

Gene Veith does the best so far of articulating this doctrine for us today (see his excellent book God at Work). Veith points out that the doctrine of vocation is why, in the Lord’s Prayer for example, we can pray “give us this day our daily bread” even though the bread comes to us through the work of a thousand different people (the farmer who planted the seeds and harvested the wheat, the people that used the wheat to make the bread, the people that designed the company’s process for making the bread, the people that built the machines used in making the bread, the marketing department that enables people to know about the bread, the truck drivers that delivered the bread to the grocery store, the stock people who stock the shelves with the bread, and so forth).

The reason we pray to God to give us our daily bread, even though it comes through the actions of humans, is because God is at work through each person’s vocation to serve us and his creation.

As Veith puts it:

Though he could give it to us directly, by a miraculous provision, as He once did for the children of Israel when He fed them daily with manna, God has chosen to work through human beings, who, in their different capacities and according to their different talents, serve one another. This is the doctrine of vocation.

And:

Luther goes so far as to say that vocation is a mask of God. That is, God hides Himself in the workplace, the family, the Church, and the seemingly secular society. To speak of God being hidden is a way of describing His presence, as when a child hiding in the room is there, just not seen. To realize that the mundane activities that take up most of our lives. . . are hiding-places for God can be a revelation in itself.

As it is with our daily bread, so also it is with this surgery: ultimately it is not the doctor at work to produce this outcome of a repaired nose, but God. The doctrine of vocation enables me to acknowledge and even admire what the doctor is able to do, while ultimately looking up to God as the one who is himself bringing this about and fixing my nose. (I only wish he wanted to do this one through a miracle!)

We might normally think, “If God is going to fix my nose, then a fixed nose will miraculously appear.” But no. The doctrine of vocation teaches us that tomorrow, when the surgeon repairs my nose, that itself is God giving me the gift of a fixed nose. God is fixing my nose tomorrow — not through a miracle or instant fix, but through the work of the surgeon. And the outcome will be just as much from God as if He had done it directly.

This gives both comfort and significance to the experience of something like surgery, let alone all the other things that we do and experience in our daily lives. As Veith goes on to say:

Most people seek God in mystical experiences, spectacular miracles, and extraordinary acts they have to do. [But] to find Him in vocation brings Him, literally, down to earth, makes us see how close He really is to us, and transfigures everyday life.

2. God’s Providence for Believers

The doctrine of vocation is obviously very related to the doctrine of providence. When it comes to providence, there are two main types that theologians distinguish: God’s general providence, which is his governance and care over all creation, and God’s special providence in redemptive history, such as his special work to preserve the Scriptures and lead the church to recognize the correct books of the canon.

There’s also a third category worth thinking of, which is simply God’s providence over his church and the lives of believers. I think it is warranted to think of this distinct from God’s general providence over creation because of all the promises that he makes to his people. Things such as:

God causes all things to work together for good for those who love God and are called according to his purpose. (Romans 8:28)

Cast all your anxieties on him, because he cares for you. (1 Peter 5:7)

Therefore do not be anxious, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” For the Gentiles eagerly seek after all these things, and your heavenly Father knows that you need them all. (Matthew 6:31-32)

And he put all things under his feet and gave him as head over all things to the church. (Ephesians 1:22 — in other words, Jesus rules all things for the sake of the church)

Now here’s what I find very remarkable in this experience. In many ways, we are able to attend to our more immediate needs. Or, more accurately, God meets these needs through our actions. When we are hungry, we can go get some food. If a driver seems to be coming into our lane, we slow down or move over. If a baseball is flying right at our head, we can knock it down or move. We are able, to a certain degree, to work and do stuff to provide for our needs and safety.

But tomorrow when I go under the anesthesia for the nose surgery, apparently I won’t even be able to breathe for myself unaided (they have to put a tube in). I will go from having some role and involvement in the meeting of my needs to none.

That feels strange. As I look ahead to this, because of his providence and care, what stands out to me is that God will be watching over me in this time. It’s not that he isn’t just as much watching over us when we are awake and have all of our abilities. But there is something unique about the fact that my involvement in the process will be gone. I will be trusting him to keep watch over me and do so entirely independent of me. I will have to stop taking care of myself for a time, and trust that God will do so now not just partly through my actions, but now entirely apart from them.

I know the surgeon will do a great job. But, because of the doctrine of vocation and doctrine of providence, my ultimate trust is not in the surgeon or medical knowledge, but in God working in and through and, in some sense, above those things.

I know this is just nose surgery, they do this all the time, and it’s really simple to think of going under, and then waking up on the other side in the recovery room. But we shouldn’t take God’s provision in these things for granted, any more than we should take his more everyday provisions for granted. We should be thinking about and consciously grateful for God’s provision in all areas of our lives at all times; and having to go through the unpleasant experience of something like nose surgery is, to me at least, a good reminder of this.

Your Job as Ministry

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Piper. Here’s the first paragraph:

The main point of my message this morning can be stated as a declaration and as a prayer. As a declaration it would be: How you fulfill the demands of your vocation is an essential part of Christian discipleship. Or to put it another way: How you do your job is a big part of your obedience to Jesus. Stated as a prayer, the main point today is: Father, grant to us all the grace to be conscious of your presence at our work and to obey your commands in all our vocational relationships.

God-Centered Living at Work

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Here is a good, short article by John Piper reflecting on Ephesians 6:7-8. Here’s an excerpt from his fourth point, “Encouragement that nothing good is done in vain”:

Perhaps the most amazing sentence of all is this: “Whatever good thing each one does, this he will receive back from the Lord.” This is amazing. Everything. Every little thing you do that is good is seen and valued by the Lord. And he will pay you back for it. Not in the sense that you have earned anything by putting him in your debt. He owns you and everything in the universe. He owes us nothing. But he freely, graciously chooses to reward good things done in faith. Nothing we do. Nothing. Not one thing is done in vain. “Whatever good thing each one does, this he will receive back from the Lord.” Astounding!