Devoted to Sending: Vocation
This is one of three blog posts focused on Devoted to Sending. In this series, we will hear from three different people within the Creekside community reflect on what it means to be sent in the contexts of being a missionary overseas, church planting, and vocation.
In this blog post we will hear from Dr. Lynch and her experience of being sent in vocation.
In my early teens, my great-grandmother, Ruby, would ask about my future career plans, always offering the advice, “You should either be a minister or a doctor, as one cares for the soul and the other for the body.” At the time, I was considering both medicine and ministry and felt encouraged, but her advice was not Biblical. The idea that certain types of work are more worthy and God-honoring than others still sneaks its way into our churches today, often emphasizing what is called “full-time Christian work.” I’ve heard pastors tell their congregations that to truly serve the Lord, you should go into the ministry, become a missionary, or pursue a similar path. In this vision of a life devoted to Christ, the work done by everyone else is only valued for the revenue it generates to support spiritual enterprises.
Such thinking has its roots in the Catholic notion of vocation, specifically referring to those called to the priesthood or certain religious orders, but ironically, it is still prevalent in Protestant circles today. However, in the minds of the Reformers, all believers are called to do their work as unto the Lord, making it sacred when done for His glory. Luther famously observed that while the Lord has no inherent need for the work of the milkmaid or the cobbler, our neighbors do. Our work, then, becomes a tangible way of loving our neighbors.
The word "vocation" comes from the Latin root vocare, meaning “to call.” This implies a “caller,” who we believe to be the Lord God Himself. Our primary calling is always to God through Christ, in repentance and faith. But as redeemed citizens of His kingdom, we are also called to use our gifts to serve others. It is here that we begin to consider our work as a vocation. When we speak about the work we do as our vocation or calling from God, it is important to recognize that we are speaking of all work. Some work we are paid to do, but vocation also includes work that is unpaid, such as caring for our families, volunteering at church, or serving at a homeless shelter. It further includes the work we pay others to do, such as the work performed by students in our community. Many of us are involved in work across these categories, and all must be understood as sacred because our God who calls us has made it so. For a more thorough treatment of this important concept, please see the article by Dr. Richard Horner entitled 'The Work Itself.' https://www.christianstudycenter.org/archive
Since we are called by God into our various vocations, what does it look like to allow a Gospel-centered culture to shape how we think about and live out our vocational callings?
First, we must see the work itself as significant to God, and therefore, its quality must be excellent. Any work done for the Lord must be done according to the highest standards, as noted in the example of Daniel. Those seeking to discredit him could find no grounds for complaint or fault in the execution of his duties. When he emerged from the lion’s den, he addressed the king with genuine respect, telling Darius that he was innocent before God and had never done anything wrong before the king. Even as I write this, I am both challenged and chastened by Daniel’s example. The apostle Paul reiterates that we are to work hard and honorably for our employers, “not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord…It is the Lord Christ you serve.” Phrased simply: shoddy work done in a lazy and half-hearted manner is not Christian work and brings dishonor to the Lord.
Second, in whatever space we are called to work, we must be a “faithful presence,” to use James Hunter’s phrase¹. While doing our work with excellence, we must bring kingdom principles with us. Whether working in a hospital, a university, a business, raising children, or studying, the principles of the gospel should form our character and shape the way we interact with others. To envision this, I’ve found the Beatitudes to be a wonderful place to start. Think about how bringing humility and a willingness to sympathize with those who mourn would affect your work. Add to this a thirst for righteousness, a merciful spirit, purity of motives, and peacemaking, and we can begin to see what a Gospel-centered life might look like in our vocation. My exhortation to each of us is to consider specific ways the Beatitudes would impact our workplaces.
As a physician, teacher, and leader, I have tried to allow three principles to order the inevitable complexities of situations that arise within the health center. First, integrity and courage must always come before profit and advancement. This idea is easy to articulate, but can be costly in real life, as both Jesus and Paul reminded us. At times, we must resist those who push us to work in ways that violate kingdom principles. In such circumstances, we may need to forgo monetary gain or even suffer demotion as we faithfully follow the Lord. But as He has said, “Great is your reward in heaven.”
Second, relationships must be more important than position or power. We need frequent reminders that each person with whom we work is made in God’s image and worthy of our respect and care. This may sound a bit odd, but one way to think about it is to acknowledge that we always “take” everyone we meet. We can take them for granted, take advantage of them, or even try to take them down. But our first instinct as children of the kingdom should be to take care of them. As Paul reminded us, we should look out for the interests of others. I do not mean to be naïve about workplace difficulties. Clearly, there are times when we must confront those whose goal is self-advancement at the expense of others or the mission of the organization. But having acknowledged this, most of the time there will be plenty of room to take care of others, and in so doing, we may change the culture of the workplace.
Third, because we know that our lives are secure in the wisdom and providence of our Lord, we can be free to love and serve others. I have called this the “Paradox of the Self,” by which I mean that the more we focus on ourselves—our position or status, what others have that we don’t, etc.—the more miserable and anxious we become and the more we feel the need to protect and elevate ourselves. But the more we can live with a graceful kind of self-forgetfulness, the more joy and peace will fill and shape our hearts. This freedom will allow us to truly love and care for others, knowing our Lord will take care of us. This concept has been brilliantly articulated by Tim Keller in his sermon The Freedom of Self-forgetfulness, which our small group is currently studying.
There is always more that could be said, but I will close by stating the obvious: this is a lifelong project, best undertaken prayerfully, with a thorough knowledge of the Scriptures, in the company of trusted brothers and sisters, and by asking the Spirit to direct us. I have gotten this wrong so many times and in so many ways, but I am thankful that His grace is sufficient for me. It will no doubt look a bit different for those whose primary calling is in the home or the classroom, but I hope that, as we consider the notion of God’s vocational calling, others will see our good works and glorify our Father in heaven.
_____________________
¹ Hunter, James Davison. To change the world: The irony, tragedy, and possibility of Christianity in the late modern world. New York: Oxford University Press, 2010.
In this blog post we will hear from Dr. Lynch and her experience of being sent in vocation.
In my early teens, my great-grandmother, Ruby, would ask about my future career plans, always offering the advice, “You should either be a minister or a doctor, as one cares for the soul and the other for the body.” At the time, I was considering both medicine and ministry and felt encouraged, but her advice was not Biblical. The idea that certain types of work are more worthy and God-honoring than others still sneaks its way into our churches today, often emphasizing what is called “full-time Christian work.” I’ve heard pastors tell their congregations that to truly serve the Lord, you should go into the ministry, become a missionary, or pursue a similar path. In this vision of a life devoted to Christ, the work done by everyone else is only valued for the revenue it generates to support spiritual enterprises.
Such thinking has its roots in the Catholic notion of vocation, specifically referring to those called to the priesthood or certain religious orders, but ironically, it is still prevalent in Protestant circles today. However, in the minds of the Reformers, all believers are called to do their work as unto the Lord, making it sacred when done for His glory. Luther famously observed that while the Lord has no inherent need for the work of the milkmaid or the cobbler, our neighbors do. Our work, then, becomes a tangible way of loving our neighbors.
The word "vocation" comes from the Latin root vocare, meaning “to call.” This implies a “caller,” who we believe to be the Lord God Himself. Our primary calling is always to God through Christ, in repentance and faith. But as redeemed citizens of His kingdom, we are also called to use our gifts to serve others. It is here that we begin to consider our work as a vocation. When we speak about the work we do as our vocation or calling from God, it is important to recognize that we are speaking of all work. Some work we are paid to do, but vocation also includes work that is unpaid, such as caring for our families, volunteering at church, or serving at a homeless shelter. It further includes the work we pay others to do, such as the work performed by students in our community. Many of us are involved in work across these categories, and all must be understood as sacred because our God who calls us has made it so. For a more thorough treatment of this important concept, please see the article by Dr. Richard Horner entitled 'The Work Itself.' https://www.christianstudycenter.org/archive
Since we are called by God into our various vocations, what does it look like to allow a Gospel-centered culture to shape how we think about and live out our vocational callings?
First, we must see the work itself as significant to God, and therefore, its quality must be excellent. Any work done for the Lord must be done according to the highest standards, as noted in the example of Daniel. Those seeking to discredit him could find no grounds for complaint or fault in the execution of his duties. When he emerged from the lion’s den, he addressed the king with genuine respect, telling Darius that he was innocent before God and had never done anything wrong before the king. Even as I write this, I am both challenged and chastened by Daniel’s example. The apostle Paul reiterates that we are to work hard and honorably for our employers, “not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord…It is the Lord Christ you serve.” Phrased simply: shoddy work done in a lazy and half-hearted manner is not Christian work and brings dishonor to the Lord.
Second, in whatever space we are called to work, we must be a “faithful presence,” to use James Hunter’s phrase¹. While doing our work with excellence, we must bring kingdom principles with us. Whether working in a hospital, a university, a business, raising children, or studying, the principles of the gospel should form our character and shape the way we interact with others. To envision this, I’ve found the Beatitudes to be a wonderful place to start. Think about how bringing humility and a willingness to sympathize with those who mourn would affect your work. Add to this a thirst for righteousness, a merciful spirit, purity of motives, and peacemaking, and we can begin to see what a Gospel-centered life might look like in our vocation. My exhortation to each of us is to consider specific ways the Beatitudes would impact our workplaces.
As a physician, teacher, and leader, I have tried to allow three principles to order the inevitable complexities of situations that arise within the health center. First, integrity and courage must always come before profit and advancement. This idea is easy to articulate, but can be costly in real life, as both Jesus and Paul reminded us. At times, we must resist those who push us to work in ways that violate kingdom principles. In such circumstances, we may need to forgo monetary gain or even suffer demotion as we faithfully follow the Lord. But as He has said, “Great is your reward in heaven.”
Second, relationships must be more important than position or power. We need frequent reminders that each person with whom we work is made in God’s image and worthy of our respect and care. This may sound a bit odd, but one way to think about it is to acknowledge that we always “take” everyone we meet. We can take them for granted, take advantage of them, or even try to take them down. But our first instinct as children of the kingdom should be to take care of them. As Paul reminded us, we should look out for the interests of others. I do not mean to be naïve about workplace difficulties. Clearly, there are times when we must confront those whose goal is self-advancement at the expense of others or the mission of the organization. But having acknowledged this, most of the time there will be plenty of room to take care of others, and in so doing, we may change the culture of the workplace.
Third, because we know that our lives are secure in the wisdom and providence of our Lord, we can be free to love and serve others. I have called this the “Paradox of the Self,” by which I mean that the more we focus on ourselves—our position or status, what others have that we don’t, etc.—the more miserable and anxious we become and the more we feel the need to protect and elevate ourselves. But the more we can live with a graceful kind of self-forgetfulness, the more joy and peace will fill and shape our hearts. This freedom will allow us to truly love and care for others, knowing our Lord will take care of us. This concept has been brilliantly articulated by Tim Keller in his sermon The Freedom of Self-forgetfulness, which our small group is currently studying.
There is always more that could be said, but I will close by stating the obvious: this is a lifelong project, best undertaken prayerfully, with a thorough knowledge of the Scriptures, in the company of trusted brothers and sisters, and by asking the Spirit to direct us. I have gotten this wrong so many times and in so many ways, but I am thankful that His grace is sufficient for me. It will no doubt look a bit different for those whose primary calling is in the home or the classroom, but I hope that, as we consider the notion of God’s vocational calling, others will see our good works and glorify our Father in heaven.
_____________________
¹ Hunter, James Davison. To change the world: The irony, tragedy, and possibility of Christianity in the late modern world. New York: Oxford University Press, 2010.