Eric McKiddie has a good article on what pastors can do about the aspects of their role where they may be weak (which is all pastors in some areas). He hits a good middle ground between completely avoiding those areas and just gutting through it.
Keller: Both Spiritual and Secular Jobs are God's Work
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
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.
Use Your Practical Wisdom
The other day I came across a good TED video of Barry Schwartz discussing the importance of making sure we don’t substitute following rules for using our good sense and practical wisdom. The great irony, he points out, is that rules can become a substitute for wisdom, and this, in turn, demoralizes people. Thus, ironically, rules can actually undermine virtue. Here’s the summary:
Barry Schwartz dives into the question “How do we do the right thing?” With help from collaborator Kenneth Sharpe, he shares stories that illustrate the difference between following the rules and truly choosing wisely.
It’s not that rules are always bad in themselves. But “they are like notes on a page — they get you started.” What we need are not people who thoughtlessly just follow the rules in spite of what the true intent may be and a spirit of mercy and generosity (see the Sermon on the Mount — we are to be more than just by being merciful as well), but rather people of virtue who apply the rules wisely while knowing how to exercise judgment, not just follow a script.
This reminds me of the time I went on a long bike ride, forgot my shirt (it was hot out), and well into the ride when I was really thirsty a gas station attendant wouldn’t sell me Gatorade or water because of the “no shirt, no shoes, no service rule.” (You can read about that here, along with the management lessons I draw out). Maybe that’s a good rule in general, but this was a clear case of a rule inadvertently being used in a way that denied the opportunity to serve a genuine case of human need (even if it was my mistake to forget my shirt and not take along more water!).
Here’s Barry Schwartz’s video:
Theological Reflections on Going Under for Nose Surgery Tomorrow
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
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.
Give the Gift of Safe Water
Carlos Whittaker has blogged about an initiative of Water Missions International to provide clean water to as many of their remaining communities as they can through text donations of $10.
Water Missions International is an engineering relief and development Christian nonprofit that seeks to provide sustainable and safe water solutions to people in 40 developing countries and disaster victims worldwide. They currently have 125+ communities waiting for funding to get safe water, with the communities averaging around 2500 people. This initiative is focused on providing the funding for as many of those communities as possible.
Microfinance with World Vision
It looks like you can also do microfinance through World Vision, and that their approach is similar to Kiva (which I’ve mentioned before a few times).
Here’s the summary from their site:
World Vision Micro lets you fund life changing microfinance loans for hardworking entrepreneurs in need helping to alleviate them from poverty.
Here’s more info from their About page and more detail on how it works.
Bonhoeffer on Work and Prayer
From Life Together:
After the first morning hour, the Christian’s day until evening belongs to work. “People go out to their work and to their labor until the evening” (Ps 104:23). . . . Praying and working are two different things. Prayer should not be hindered by work, but neither should work be hindered by prayer. Just as it was God’s will that human beings should work six days and rest and celebrate before the face of God on the seventh, so it is also God’s will that every day should be marked for the Christian both by prayer and work. Prayer also requires its own time. But the longest part of the day belongs to work. The inseparable unity of both will only become clear when work and prayer each receives its undivided due. Without the burden and labor of the day, prayer is not prayer; and without prayer, work is not work. Only the Christian knows that. Thus it is precisely in the clear distinction between them that their oneness becomes apparent. . . .
The unity of prayer and work, the unity of the day, is found because finding [God] behind the day’s work is what Paul means by his admonition to “pray without ceasing” (1 Thess 5:17). The prayer of the Christian reaches, therefore, beyond the time allocated to it and extends into the midst of the work. It surrounds the whole day, and in so doing, it does not hinder the work; it promotes work, affirms work, gives work great significance and joyfulness. Thus every word, every deed, every piece of work of the Christian becomes a prayer. . . . “And whatever you do, in word or deed, do everything in the name of the Lord Jesus” (Col 3:17).
Generous Justice Now Available
Tim Keller’s new book, Generous Justice: How God’s Grace Makes Us Just, is now available. Here’s the summary:
It is commonly thought in secular society that the Bible is one of the greatest hindrances to doing justice. Isn’t it full of regressive views? Didn’t it condone slavery? Why would we look to the Bible for guidance on how to have a more just society?
But Timothy Keller, pastor of New York City’s Redeemer Presbyterian Church, challenges these preconceived beliefs and presents the Bible as a fundamental source for promoting justice and compassion for those in need. In Generous Justice, he explores a life of justice empowered by an experience of grace: a generous, gracious justice. This book offers readers a new understanding of modern justice and human rights that will resonate with both the faithful and the skeptical.