Key Points
• The choices we make in the early years (e.g. 20’s) sets the stage for where we end up in our 40’s-50’s. Take advantage of these years to learn and gain wisdom from suffering
• Be careful/thoughtful about your ambition and career- reorient to pursue God’s purposes
• There is no security in worldly possessions
• Be other-centric instead of self-centered- Lead by example; others are impacted by it
• Understand the whole vista of life and understand why you are engaging in activities
• Realize that God is preparing you for ministry- persevere until the very end
Summary
Choices we make in our early years (e.g. 20’s) directly impact where we end up in our 40’s-50’s.
• Be careful you don’t end up as a “3rd seed Christian” (defined as someone who is unfruitful because of the worries of this world and the deceitfulness of riches).
• Andy had an “Ecclesiastes moment” after he achieved the success he desired. Key verses for him include Ecclesiastes 4:4, 5:10, and 5:19
o 4:4 And I saw that all labor and all achievement spring from man's envy of his neighbor. This too is meaningless, a chasing after the wind.
o 5:10: Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless.
o 5:19: Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work--this is a gift of God.
What does the Bible say about ambition?
• Ambition is not bad in itself. It is how our heart values ambition that is important. How do you view work? Work can be viewed as worldly striving for ourselves/our ego/our pride vs. as a gift to be enjoyed. Ambition comes up 7x in the New Testament in Greek
o 5 of these refer to selfish ambition. Philippians 2:3: Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.
o Two references to God’s goal/objective e.g. Romans 5 “Christ died for the ungodly.”
• Most desire for achievement is rooted in the envy of others; striving for my own purposes. Money is not evil but it is the love of money that is a sin and reflective of a deeper heart issue.
• Move away from the language of "career" and trying to "plan your life
out"
• Live life more in the moment than by planning for each moment. Two general frameworks for a career.
Worldview:
Phase 1: growing up and getting an education- usually completed in the 20’s
Phase 2: productive years- ages 25-65
Phase 3: retirement years where most people disappear and play golf- ages 65+
Biblical view:
Phase 1: similar to above
Phase 2: time for ‘wilderness’ experiences where you gain wisdom, are being broken and learning to yield to God. Remember that God uses people who are broken and opposes the proud.
Phase 3: ministry years e.g. Abraham, Moses, Joseph. There are completely different outcomes when we rely on the Holy Spirit and God’s strength instead of our own.
Do you have selfish or kingdom ambition? Why are you doing what you are doing and whose goals/objectives are you trying to achieve?
• Think more in terms of life purpose and plans- God’s and not yours.
2 Thessalonians 1:11: With this in mind, we constantly pray for you, that our God may count you worthy of his calling, and that by his power he may fulfill every good purpose of yours and every act prompted by your faith.
Planning your life out didn't work for the rich farmer.
Luke12:13-21: He built bigger barns hoping to "take life easy; eat, drink and be merry", but he was considered a fool in God's eyes.
Jeremiah 29:11: "For I know the plans I have for you, declares the LORD, plans to prosper you and not to harm you, plans to give you hope and a future."
Ephesians 4:1: "As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received."
• Our calling is to be disciples of Jesus Christ - no more, no less. The ‘good life’ is working for others and not for yourself. Refer to Chuck Colson’s book on apologetics called ‘The Good Life.’
As Christians, we need to be involved in redeeming work and redeeming people.
• Redeeming work: an other-centric attitude is key; do work as God wants us to do Colossians 3: ‘For you died, and your life is now hidden with Christ in God’and whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
• Redeeming people: Do not get caught up in selfish, short-term decisions; important to remember that we are stewards and think for the long-term e.g. in Leviticus, things happened in 50 year cycles!
Be all about people- look at others through God’s eyes.
• God is careful about how he builds culture; we should be concerned and deliberate about the types of cultures we develop.
• What difference would it make if you actually believed that perhaps people are doing the best job they can and you show them respect’ Recognize that others have a unique set of skills and talents; imagine how well a company would run if people are doing work that is aligned with their skills, talents are desires. Also, imagine how disastrous the opposite situation would be.
Leadership is about stewardship- think beyond just servant leadership.
• We are the light in the workplace, which is under the influence of fallen man and sin under pressure.
• The workplace is a mission field. Have you asked God, ‘How do you want to use me here today’?
• Let people know you are a Christian and that you care. E.g. When asked, ‘How was your weekend’? You can plant a seed by saying, ‘Oh, I went to church on Sunday’. Your coworker might think you are nuts but if not, you will find that somehow, co-workers start to seek you out to share their problems with you. On numerous occasions, Andy was approached about personal, not work issues, and always prayed with the person. No one ever turned down prayer.
• Lead by example. People are watching and evaluating Christianity based on what you do, not what you say.
E.g. Andy fired a top performing salesman after hearing that this person inflated his expense sheet. He fired this person despite a colleague’s attempt to retain the salesman because of concerns about missing sales targets and a comment to the effect of, ‘I thought you were a Christian’ (assumption: aren’t Christians supposed to give second chances?). However, Andy did help the salesperson find another job as he made a mistake and learned from it. Word spread throughout the corporation to employees Andy did not directly interact with and earned credibility not just as CEO but as a Christian.
Pursue God’s ambition and kingdom.
• Start asking yourself what steps can you take in life to re-orient yourself to His purposes.
• Looking forward to retirement? The Bible doesn’t talk about retirement. Great men and women of faith persevere until the end.
• We are in a time of discipling each other and being disciplined to get us to a place where we are yielded to Him.
o Understand why you are going through trials and difficulties. Instead of running away from them, engage them. Consider them pure joy and realize that they do fall under God’s broader plan that extends beyond your career.
o Think more holistically. Look more deeply into His heart and faithfulness. Take the time to absorb more of who God is and realize that this is the time for getting bruises and for healing.
o God will give us wisdom which we can use in turn to mentor others. Keep both good and bad times in perspective. Do you believe God will use you more powerfully with your experience?
Showing posts with label Everyday Life. Show all posts
Showing posts with label Everyday Life. Show all posts
Wednesday, October 21, 2009
Monday, October 19, 2009
A Christian view of work and vocation
A Christian view of work and vocation
by Grant Thorpe
When talking about a Christian's understanding of work and vocation, the focus is naturally on a person's major occupation, and this is where our emphasis will lie. It is necessary to keep in mind however, that all useful activities whereby we sustain or improve the life of others are work and that in this over-all context the Christian reveals his faith by his works. Vocation also refers to a 'calling' and originally in English, to a religious calling. But for the Christian, a calling is not so much to a specific occupation, religious or otherwise, but to a faith and a life-style which, of course, are reflected in a person's particular occupation. Christians are called to express the kingdom of God in the kingdom of this world.
This wider perspective becomes particularly important when we realize the varying amounts to which people are able to express themselves in their major employment. Students, artists, writers, musicians, and so on, may work so as to live, but find their major fulfillment elsewhere. Others, unable to do other than repetitive, non-creative work, need to have wider frame of reference in which to fulfill their calling to work. And, of course, this applies to some degree to all occupations. A Christian view of work is finally not taught but caught-or, rather, we are captured by it.
It is also important for Christians to understand the fundamental issues concerning their work and vocation because of our current unsettled scene. Unemployment, automation, management, worker conflicts, and economy versus quality pressures, may affect all workers to some degree, and if the Christian view of work is not clear in a person's mind, they will inevitably react to the pressures, rather than live out their Christian values.
The questions that each Christian needs to resolve are: for whom do I work? for what reasons do I work? in what manner do I work, and with what expectations? And these questions must be worked out, not just Biblical but experimentally.
For whom do I work?
All relationships derive from God and hold together only in Christ (See Acts 17:26-28, Col. 1:15-20). So work relationships are the same. Slaves were to obey earthly masters, not as men-pleasers, but fearing the Lord, and serving the Lord Christ. Masters were to treat slaves justly and fairly knowing that they had a Master in heaven (Col. 3:22-4:1 Also Eph. 6:5-9).
This question is fundamental. Christians betray their true attitude to God as much by how they work as by how they worship. If a Christian in fact works for God, to please God, knowing he will be rewarded (paid) by God, it is clear that his reasons for working and manner of working are drastically affected. (Note that other relationships are of the same order. A wife is to live 'as is fitting in the Lord' and children to live so as to please the Lord. Col. 3:18,20).
If a person can quickly reject this understanding of working, basically, for God, as unreal or idealistic, it would be good for them to ask if their relationship to God was real-or only idealistic (Brain for work, Dreams for religion?).
Parables such as the vineyard and its tenants (Matt. 21:33-44) and the talents (Matt. 25:14-30), teach that God holds man responsible for proper management of functions entrusted to him. (This includes the whole life of man, and not exclusively what may be called religious duties. The fourth commandment requires first, that in six days, man shall do all his work.) So the Christian man is answerable first to God.
It is important then to appreciate that in all relationships, authority is delegated to those in leadership roles, and that these leadership roles are to be respected because they are delegated rather than because they deserve to be respected. The New Testament is not unmindful that this on occasions will lead to injustice and affirms that the offended party is to commit his case to God. There is no mention of rejecting the authority. Means are now available whereby the power of employers can be checked, but in using these means, employees should remember that they work to please God and that it has pleased God to make leadership (ie. authority and submission) essential to work relationships. This is part of a Christian's witness (I Tim. 6:1).
Proverbs 27:18 says that he who guards his master will be honored. Mordecai did this with very significant results (Esther 2:22f.). This suggests that in a wider sphere, employees should seek the well being of their employer. Judaean captives in Babylon were told to seek the welfare of the city to which they were taken because from that would come their own welfare (Jer. 29:7). Daniel obviously maintained his place as statesman to pagan kings because he sought their welfare (Dan. 4:19). In each of these cases, the authorities were far from seeking the objectives of God, yet God's objectives were fulfilled by men meeting their obligations to their immediate employers, as far as was possible.
Those who have endless objections to their employers may in fact be reaping the reward of not seeking their employer's welfare (and probably expressing their rebellion towards God). Most employers would respond well to an employee who sought the welfare of the owner or employer. This is not 'crawling to the boss' but working with things as they are meant to be.
For what reasons do I work?
If our work, fundamentally, is for God, it is essential to know the purposes he has in mind.
Before the rebellion of man, his tilling of the ground was spoken of in terms of subduing the earth, having dominion over it, and being fruitful within it, and throughout all of it. All this arises from being created in the image of God. That is, God delegated a part of his own function as creator to man, along with the abilities required to do so, and gave the creation to him for his sustenance. This includes exploring, discovering, understanding, developing, and using the creation for ends consistent with its structure. (Gen 1:26-29).
Man's creation in God's image has directly to do with this function. That is, work is not incidental to man's being, a culinary detail, but an essential part of his purpose in being on the earth. (Gen 2:49,15).
Subsequent to man's rebellion, the requirement to till the ground is repeated, but in terms expressing difficulty and necessity (Gen. 3:17-19, 23). In Psalm 8:6, the right and duty to subdue the earth is re-affirmed. Heb. 2:8 notes that man has not yet subdued the earth, but in contrast, says that Christ is now crowned with glory and honor. That is, redemption has to do with man triumphing in his function as man. In practical terms this means that redeemed man is freed to pursue the objectives of the Father in his work. That is not to say that it will be fulfilled in this present order (Rom. 8:20), but it is the goal of the Father through the Son (I Corin. 15:28; Phil. 3:21). So the Christian, by working in harmony with his Father's objectives, and the objectives that will be fulfilled through the Son, bears testimony in the work-a-day world, as to what are the true objectives of work.
If a Christian understands that his Father wants him to marshal and utilize the earth and its operations for the sustenance of man, he can proceed to many logical implications. For example: abilities he has should be used to sustain himself and his family (I Tim. 5:8). This will be a testimony to all as to what God intended and, in fact, be away of showing love to others, ie. by not being dependent on them (I Thess. 4:9-12).
So a Christian should normally expect to be self-supporting (eg. Prov. 20:13 '. . . open your eyes and you will have plenty of bread'). If a man won't work, he ought not to eat either says Paul (II Thess. 3:6-13). In fact, the hunger of man rightly acts as a spur to his labor (Prov. 16:26). Paul set an example in laboring himself to fore-stall any criticisms (Acts 20:33f.; I Corin. 9:3-18 ). In the context of work, Paul said believers should not be weary in well-doing (II Thess. 3:13).
In normal circumstances, each should provide for himself, but when any has need, others should be able to meet that need (Gal. 6:2-10). So the thief must reverse his philosophy and work to give to those in need (Eph. 4:28). This is with a view to there being an equality in access to the earth's resources (II Corin. 8:13-15). Seed time and harvest will continue while earth remains. We could supply three times our population's necessities.
Therefore a Christian is not at liberty to limit the use of his capabilities to providing for himself, but needs to use all he has been given in ability, opportunity, and natural resources for all the objectives God has for the world. Employers need to consider whether their operation helps others meet their own needs, that is, to the limit of their capacity to manage a business.
In what manner do I work?
Proverbs has much to say about diligence in work leading to good results (10:4f.; 12:11; 24, 27; 13:4, 11; 14:23). Skill, and knowledge concerning one's affairs, and orderliness, will all be rewarded (22:29; 27:23; 30:25ff.). While diligence will include a good use of time (22:29) uses a word which can be translated as haste), a frantic use of time is of no value (21:5). The diligent man plans and does not need to be in haste. Toiling that only has in mind riches for their own sake is not wise (23:4).
If a man is diligent, he will be able to commit the results of his labors to God, and not eat the bread of anxious toil. (Psalm 127:1-2). The implication is that man may finish a day's work (that is, as God sees what is necessary to do) in a day, and rest at night (cf. Eccles 5:9-12). The Decalogue assumes that a week's work can be done in a week ('Six days your shall labor and do all your work.' Exod. 20:9) and that rest follows, as was the case with God's creation. A man may come to the end of his life knowing he has done what he was given to do (John 17:4; II Tim. 4:6f.). Birds neither sow, reap, or gather into barns, and have no need to be anxious. Man does sow, reap, and gather, but is not at liberty having done that, to be anxious (Matt. 6:25-34).
What expectations from work are appropriate?
The law and the prophets, the gospels and epistles all proclaim that work deserves pay and that the withholding of what is right will bring God's wrath. Therefore a worker may expect and petition for fair pay. If he sees that his basic commitment is to God, and the fair distribution of resources for all, there are limits to the extent that he will disrupt this purpose in the interests of insisting on his own rights (note Prov. 29:18).
In many cases however, the normal laws of sowing and reaping will apply and a person will prosper because of his diligence. Paul expected that God would honor his labor and cause it to bring results (I Thess. 3:5). 'Gifts', or abilities arise in each person, and these, with normal application, will lead a person into the areas where they can be best used (Prov. 18:16).
Whether a person can continue to find fulfillment in their work is questionable, unless they see that work in terms of God's requirements and rewards rather than man's. The preacher of Ecclesiastes learned to delight in his labor, only to realize that it was all for nothing (Eccles. 2:9-11, 18-23). Maslow's hierarchy of human needs and their effects on motivation in work indicate that it takes a lot to bring a person to fulfillment.
However, a Christian can have reason to be proud of his work (Rom. 15:17-20); whether the occupation is religious or secular should not matter because both are ordained by God. Luke was called the beloved Physician (Col. 4:14), and elders were to be esteemed highly in love because of their work (I Thess. 5:12f.). These benefits by very nature of the case, must be unsought, but they contribute significantly to the worker's fulfillment.
The Christian, having done what is his to do, can recognize that unless the Lord is in an enterprise, he labors vainly (Psalm. 127). But there is great gain in godliness with contentment (I Tim. 6:6-8), because he recognizes the limits of what his labor can produce and enjoys what is his to enjoy.
by Grant Thorpe
When talking about a Christian's understanding of work and vocation, the focus is naturally on a person's major occupation, and this is where our emphasis will lie. It is necessary to keep in mind however, that all useful activities whereby we sustain or improve the life of others are work and that in this over-all context the Christian reveals his faith by his works. Vocation also refers to a 'calling' and originally in English, to a religious calling. But for the Christian, a calling is not so much to a specific occupation, religious or otherwise, but to a faith and a life-style which, of course, are reflected in a person's particular occupation. Christians are called to express the kingdom of God in the kingdom of this world.
This wider perspective becomes particularly important when we realize the varying amounts to which people are able to express themselves in their major employment. Students, artists, writers, musicians, and so on, may work so as to live, but find their major fulfillment elsewhere. Others, unable to do other than repetitive, non-creative work, need to have wider frame of reference in which to fulfill their calling to work. And, of course, this applies to some degree to all occupations. A Christian view of work is finally not taught but caught-or, rather, we are captured by it.
It is also important for Christians to understand the fundamental issues concerning their work and vocation because of our current unsettled scene. Unemployment, automation, management, worker conflicts, and economy versus quality pressures, may affect all workers to some degree, and if the Christian view of work is not clear in a person's mind, they will inevitably react to the pressures, rather than live out their Christian values.
The questions that each Christian needs to resolve are: for whom do I work? for what reasons do I work? in what manner do I work, and with what expectations? And these questions must be worked out, not just Biblical but experimentally.
For whom do I work?
All relationships derive from God and hold together only in Christ (See Acts 17:26-28, Col. 1:15-20). So work relationships are the same. Slaves were to obey earthly masters, not as men-pleasers, but fearing the Lord, and serving the Lord Christ. Masters were to treat slaves justly and fairly knowing that they had a Master in heaven (Col. 3:22-4:1 Also Eph. 6:5-9).
This question is fundamental. Christians betray their true attitude to God as much by how they work as by how they worship. If a Christian in fact works for God, to please God, knowing he will be rewarded (paid) by God, it is clear that his reasons for working and manner of working are drastically affected. (Note that other relationships are of the same order. A wife is to live 'as is fitting in the Lord' and children to live so as to please the Lord. Col. 3:18,20).
If a person can quickly reject this understanding of working, basically, for God, as unreal or idealistic, it would be good for them to ask if their relationship to God was real-or only idealistic (Brain for work, Dreams for religion?).
Parables such as the vineyard and its tenants (Matt. 21:33-44) and the talents (Matt. 25:14-30), teach that God holds man responsible for proper management of functions entrusted to him. (This includes the whole life of man, and not exclusively what may be called religious duties. The fourth commandment requires first, that in six days, man shall do all his work.) So the Christian man is answerable first to God.
It is important then to appreciate that in all relationships, authority is delegated to those in leadership roles, and that these leadership roles are to be respected because they are delegated rather than because they deserve to be respected. The New Testament is not unmindful that this on occasions will lead to injustice and affirms that the offended party is to commit his case to God. There is no mention of rejecting the authority. Means are now available whereby the power of employers can be checked, but in using these means, employees should remember that they work to please God and that it has pleased God to make leadership (ie. authority and submission) essential to work relationships. This is part of a Christian's witness (I Tim. 6:1).
Proverbs 27:18 says that he who guards his master will be honored. Mordecai did this with very significant results (Esther 2:22f.). This suggests that in a wider sphere, employees should seek the well being of their employer. Judaean captives in Babylon were told to seek the welfare of the city to which they were taken because from that would come their own welfare (Jer. 29:7). Daniel obviously maintained his place as statesman to pagan kings because he sought their welfare (Dan. 4:19). In each of these cases, the authorities were far from seeking the objectives of God, yet God's objectives were fulfilled by men meeting their obligations to their immediate employers, as far as was possible.
Those who have endless objections to their employers may in fact be reaping the reward of not seeking their employer's welfare (and probably expressing their rebellion towards God). Most employers would respond well to an employee who sought the welfare of the owner or employer. This is not 'crawling to the boss' but working with things as they are meant to be.
For what reasons do I work?
If our work, fundamentally, is for God, it is essential to know the purposes he has in mind.
Before the rebellion of man, his tilling of the ground was spoken of in terms of subduing the earth, having dominion over it, and being fruitful within it, and throughout all of it. All this arises from being created in the image of God. That is, God delegated a part of his own function as creator to man, along with the abilities required to do so, and gave the creation to him for his sustenance. This includes exploring, discovering, understanding, developing, and using the creation for ends consistent with its structure. (Gen 1:26-29).
Man's creation in God's image has directly to do with this function. That is, work is not incidental to man's being, a culinary detail, but an essential part of his purpose in being on the earth. (Gen 2:49,15).
Subsequent to man's rebellion, the requirement to till the ground is repeated, but in terms expressing difficulty and necessity (Gen. 3:17-19, 23). In Psalm 8:6, the right and duty to subdue the earth is re-affirmed. Heb. 2:8 notes that man has not yet subdued the earth, but in contrast, says that Christ is now crowned with glory and honor. That is, redemption has to do with man triumphing in his function as man. In practical terms this means that redeemed man is freed to pursue the objectives of the Father in his work. That is not to say that it will be fulfilled in this present order (Rom. 8:20), but it is the goal of the Father through the Son (I Corin. 15:28; Phil. 3:21). So the Christian, by working in harmony with his Father's objectives, and the objectives that will be fulfilled through the Son, bears testimony in the work-a-day world, as to what are the true objectives of work.
If a Christian understands that his Father wants him to marshal and utilize the earth and its operations for the sustenance of man, he can proceed to many logical implications. For example: abilities he has should be used to sustain himself and his family (I Tim. 5:8). This will be a testimony to all as to what God intended and, in fact, be away of showing love to others, ie. by not being dependent on them (I Thess. 4:9-12).
So a Christian should normally expect to be self-supporting (eg. Prov. 20:13 '. . . open your eyes and you will have plenty of bread'). If a man won't work, he ought not to eat either says Paul (II Thess. 3:6-13). In fact, the hunger of man rightly acts as a spur to his labor (Prov. 16:26). Paul set an example in laboring himself to fore-stall any criticisms (Acts 20:33f.; I Corin. 9:3-18 ). In the context of work, Paul said believers should not be weary in well-doing (II Thess. 3:13).
In normal circumstances, each should provide for himself, but when any has need, others should be able to meet that need (Gal. 6:2-10). So the thief must reverse his philosophy and work to give to those in need (Eph. 4:28). This is with a view to there being an equality in access to the earth's resources (II Corin. 8:13-15). Seed time and harvest will continue while earth remains. We could supply three times our population's necessities.
Therefore a Christian is not at liberty to limit the use of his capabilities to providing for himself, but needs to use all he has been given in ability, opportunity, and natural resources for all the objectives God has for the world. Employers need to consider whether their operation helps others meet their own needs, that is, to the limit of their capacity to manage a business.
In what manner do I work?
Proverbs has much to say about diligence in work leading to good results (10:4f.; 12:11; 24, 27; 13:4, 11; 14:23). Skill, and knowledge concerning one's affairs, and orderliness, will all be rewarded (22:29; 27:23; 30:25ff.). While diligence will include a good use of time (22:29) uses a word which can be translated as haste), a frantic use of time is of no value (21:5). The diligent man plans and does not need to be in haste. Toiling that only has in mind riches for their own sake is not wise (23:4).
If a man is diligent, he will be able to commit the results of his labors to God, and not eat the bread of anxious toil. (Psalm 127:1-2). The implication is that man may finish a day's work (that is, as God sees what is necessary to do) in a day, and rest at night (cf. Eccles 5:9-12). The Decalogue assumes that a week's work can be done in a week ('Six days your shall labor and do all your work.' Exod. 20:9) and that rest follows, as was the case with God's creation. A man may come to the end of his life knowing he has done what he was given to do (John 17:4; II Tim. 4:6f.). Birds neither sow, reap, or gather into barns, and have no need to be anxious. Man does sow, reap, and gather, but is not at liberty having done that, to be anxious (Matt. 6:25-34).
What expectations from work are appropriate?
The law and the prophets, the gospels and epistles all proclaim that work deserves pay and that the withholding of what is right will bring God's wrath. Therefore a worker may expect and petition for fair pay. If he sees that his basic commitment is to God, and the fair distribution of resources for all, there are limits to the extent that he will disrupt this purpose in the interests of insisting on his own rights (note Prov. 29:18).
In many cases however, the normal laws of sowing and reaping will apply and a person will prosper because of his diligence. Paul expected that God would honor his labor and cause it to bring results (I Thess. 3:5). 'Gifts', or abilities arise in each person, and these, with normal application, will lead a person into the areas where they can be best used (Prov. 18:16).
Whether a person can continue to find fulfillment in their work is questionable, unless they see that work in terms of God's requirements and rewards rather than man's. The preacher of Ecclesiastes learned to delight in his labor, only to realize that it was all for nothing (Eccles. 2:9-11, 18-23). Maslow's hierarchy of human needs and their effects on motivation in work indicate that it takes a lot to bring a person to fulfillment.
However, a Christian can have reason to be proud of his work (Rom. 15:17-20); whether the occupation is religious or secular should not matter because both are ordained by God. Luke was called the beloved Physician (Col. 4:14), and elders were to be esteemed highly in love because of their work (I Thess. 5:12f.). These benefits by very nature of the case, must be unsought, but they contribute significantly to the worker's fulfillment.
The Christian, having done what is his to do, can recognize that unless the Lord is in an enterprise, he labors vainly (Psalm. 127). But there is great gain in godliness with contentment (I Tim. 6:6-8), because he recognizes the limits of what his labor can produce and enjoys what is his to enjoy.
Tuesday, October 28, 2008
我们为何需要清教徒
我们为何需要清教徒
作者：巴刻
编者按:清教徒对我们来说成为了历史的一个标志,但是,他们的影响依然存在与我们的时代中。很多人攻击，很多人赞扬，他们究竟是怎样的一群呢？他们给我们留下了什么呢？让我们和作者一起去思考，一起去探索。
'清教徒'这个名称实际上从一开始就是污泥一团。这个新名词生于16世纪六十年代初，它一直是一个讽刺诬蔑的用词，更多的是代表着脾气暴躁，爱指责人，欺骗，某种虚伪，超越其基本含义，就有出于信仰考虑，对伊丽莎白时代老底嘉式，妥协的英格兰教会的不满的意思。后来这个词加添了进一步的政治意义，有反抗斯图加特王朝和反对某种共和主义的意思；然而它主要还是指人所看为一种奇怪，脾气很大，丑恶的抗罗宗信仰。
在英格兰，在查理二世复辟时期反清教徒情绪变得澎湃奔放，自从那时起就一发不可收拾。在北美，在约拿单爱德华滋去世后，这种情绪慢慢积聚，在一百年前后清教徒时代的新英格兰达到巅峰。然而在过去半个世纪，学者们一直在认真细致地把这污泥抹去。就像西斯廷教堂里米开朗基罗的壁画一样，当复原的人除去黑暗的表面后，今天它就有了人所不了解的色彩，同样对清教徒习以为常的看法正在大大改变，至少对那些在这方面有认识的人来说是如此。（哎呀，认识在某些方面传播得太慢了。）
有见识的人在PerryMiller,WilliamHaller,MarshallKnappen,PercyScholes,EdmundMorgan,以及一些更近代的学者的教导下，现在承认典型的清教徒并不是一个狂野，火暴怪癖，信仰狂热分子以及极端社会活动分子，而是清醒的，有责任心，有文化的市民：是讲原则的人，忠诚，意志坚定，守纪律，在家庭伦理上卓越，没有明显的缺点，除了有一种倾向，就是对神或对人讲一些重要事情的时候喜欢引用经典著作。 终于他们得以被还以一个清白。
但即使是这样，当人建议我们"需要"清教徒，我们这些身处二十世纪，在世界和神圣的领域都如此进深，大大掌握技巧的西方人"需要"清教徒的时候，这种建议可能会令一些人侧目。尽管事实就是清教徒是有责任心的市民，但那种认为他们是既滑稽又同样可怜，幼稚和迷信，原始及容易上当受骗，超级严肃，过分谨慎，专注小事，不能，不愿意使自己轻松的观念却很难除去。
人们问，这些狂人分子有什么是我们需要向他们学习的呢？用一个词来回答就是成熟。成熟就是智慧，善意，不屈不挠和富有创造力集合为一体。清教徒是成熟的典范，而我们不是。我们是灵性上的侏儒。据说一个巡游各地的领袖人物，一个本土美国人曾经声称，他发现北美的新教运动是以人为中心，富有操纵性，以成功为导向，自我沉醉，多愁善感，就像有三千英里的宽阔，半英寸的深度一样轻浮。相反，清教徒作为一个整体则是巨人。他们是一群事奉一位伟大的神的伟大的人。他们身上集合了头脑清醒的激情和温暖人心的怜悯。有异象，讲实际，理想主义，也面对现实，以目标为导向，井井有条，他们是伟大的信徒，伟大的有盼望的人，伟大的实干家，还是伟大的受苦受难的人。他们在大西洋两岸的受 苦（在旧英格兰受当权者之苦，在新英格兰受风雨之苦），锻炼他们，使他们成熟，直到他们的身量到了一个地步，丝毫不在英雄之下。我们今天的富足带给我们的安逸和奢华不能给我们带来成熟；然而苦难和争战却可以，清教徒的属灵争战，以及与神把他们安排所在地方旷野气候的争战使他们形成了一种具有英雄气概的品质，毫不畏惧，不可征服，胜过失望和恐惧，像这方面真正的前辈和榜样，比如摩西，尼希米，五旬节过后的彼得，使徒保罗一样。
属灵争战成就了清教徒。他们接受争战作为他们的呼召，把自己看作是他们主的精兵兼天路客旅，就像班扬比喻体作品里的人物一样，不期望走一步会不受到这种那种的拦阻。JohnGeree在他的小册子《英国旧清教徒或不从国教者的品格》（1646年）中写道："他把他的一生看作一场战斗，基督是他的元帅，他的武器，称赞和眼泪。十字架是他的旗帜，他的座右铭是受苦者征服。"
清教徒多多少少都输掉了他们奋战的每一场公开战斗。那些留在英格兰的人没有能像他们希望的那样改变英格兰教会，他们只复兴了其跟随者中的一小部分，最终因着人算计，给他们良心的压力，他们被逐出了圣公会。那些横渡大西洋的人想在新英格兰建立新耶路撒冷，他们也失败了，因为在前五十年时间他们小小的殖民地几乎不能生存下去，他们好不容易才生存下来。但是清教徒在不断的，看来无法忍受的压力和挫折下保持为人喜乐，平安，忍耐，顺服和满有盼望，取得了道德和属灵上的胜利，这使得他们在有希伯来书第11章为一号展厅的信徒名人殿堂中占有极为荣耀的地位。正是这不断在火窑中的经历造就了他们的成熟，他们关于做门徒的智慧得到提升。福音传道人乔治怀特腓是这样描述他们的：
"神的工人从来不能像在十字架下的时候那样更好地写作，传道；在这时候基督的灵和荣耀的灵落在他们身上。无疑是这点成就了清教徒...如此燃烧的火光和亮光。他们被黑暗的《巴多罗买法案》[1662年《教会统一条例》]驱逐，从各自的岗位被赶走，要在粮仓和田野里，在大路和篱笆旁讲道，他们写作，传道时有一种特别的风范，是带着权柄的人。尽管死了，他们还籍着他们的作品说话；直到今日，还有一种特别的恩膏伴随着它们...."
上面这段话引自在1767出版的约翰班扬再版著作的前言，但正如所有当代阅读清教徒作品的人自己发现的那样，这恩膏仍在继续，人依然能感受到权柄，成熟的智慧依旧震撼人心。籍着这种文学遗产，清教徒可以帮助我们在今日达至他们所认识，我们所需要的成熟。
让我提一些具体方面的事情。第一，我们可以学习他们对他们日常生活的整合。因为他们的基督教信仰是关系到方方面面的信仰，所以他们的生活是一个整体。在今天我们会说他们的生活方式是一体的：所有的认识，活动，享受，所有"对被造物的使用"，个人能力和创造性的培养，都被整合，为了单独一个目的，就是感恩领受他一切的恩赐，把万物"归耶和华为圣"，以此荣耀神。所以对他们来说没有神圣和世俗之分；所有的创造就其本身而言都是神圣的，所有的活动，无论是什么，都要被归为圣洁，就是说，为了荣耀神而行。所以，带着思念天上的热情，清教徒成为了有秩序，讲事实和求实际，多多祷告，有目的，讲应用的男男女女。他们看生活为整体，把默想和行动，敬拜和工作，劳动和休息，爱神和爱邻舍和爱自己，个人安息和社会安息，个人身份与社会身份，范围广阔的彼此之间的关系责任，用一种彻底负责和深思熟虑的方法结合在一起。在这种彻底上他们是极端的，就是说比我们要彻底得多，但他们把圣经中列明的所有内容广泛的基督徒责任融合在一起时，他们是特别地平衡。他们凭"方法"生活 （我们会用凭生活原则这个说法），认真计划，平衡他们的时间，重点不是在把不好的东西排除在外，而是在于确保他们能够得到一切美好，重要的东西－在当时，在现在，这都是忙碌的人所必需的智慧！我们今天的人往往生活没有计划，随机生活在一系列彼此没有关系的单独部分中，因此觉得在绝大多数时间里都接应不暇， 分心不能专注，在这方面我们可以从清教徒身上学到很多。
http://baike.baidu.com/view/182810.htm
作者：巴刻
编者按:清教徒对我们来说成为了历史的一个标志,但是,他们的影响依然存在与我们的时代中。很多人攻击，很多人赞扬，他们究竟是怎样的一群呢？他们给我们留下了什么呢？让我们和作者一起去思考，一起去探索。
'清教徒'这个名称实际上从一开始就是污泥一团。这个新名词生于16世纪六十年代初，它一直是一个讽刺诬蔑的用词，更多的是代表着脾气暴躁，爱指责人，欺骗，某种虚伪，超越其基本含义，就有出于信仰考虑，对伊丽莎白时代老底嘉式，妥协的英格兰教会的不满的意思。后来这个词加添了进一步的政治意义，有反抗斯图加特王朝和反对某种共和主义的意思；然而它主要还是指人所看为一种奇怪，脾气很大，丑恶的抗罗宗信仰。
在英格兰，在查理二世复辟时期反清教徒情绪变得澎湃奔放，自从那时起就一发不可收拾。在北美，在约拿单爱德华滋去世后，这种情绪慢慢积聚，在一百年前后清教徒时代的新英格兰达到巅峰。然而在过去半个世纪，学者们一直在认真细致地把这污泥抹去。就像西斯廷教堂里米开朗基罗的壁画一样，当复原的人除去黑暗的表面后，今天它就有了人所不了解的色彩，同样对清教徒习以为常的看法正在大大改变，至少对那些在这方面有认识的人来说是如此。（哎呀，认识在某些方面传播得太慢了。）
有见识的人在PerryMiller,WilliamHaller,MarshallKnappen,PercyScholes,EdmundMorgan,以及一些更近代的学者的教导下，现在承认典型的清教徒并不是一个狂野，火暴怪癖，信仰狂热分子以及极端社会活动分子，而是清醒的，有责任心，有文化的市民：是讲原则的人，忠诚，意志坚定，守纪律，在家庭伦理上卓越，没有明显的缺点，除了有一种倾向，就是对神或对人讲一些重要事情的时候喜欢引用经典著作。 终于他们得以被还以一个清白。
但即使是这样，当人建议我们"需要"清教徒，我们这些身处二十世纪，在世界和神圣的领域都如此进深，大大掌握技巧的西方人"需要"清教徒的时候，这种建议可能会令一些人侧目。尽管事实就是清教徒是有责任心的市民，但那种认为他们是既滑稽又同样可怜，幼稚和迷信，原始及容易上当受骗，超级严肃，过分谨慎，专注小事，不能，不愿意使自己轻松的观念却很难除去。
人们问，这些狂人分子有什么是我们需要向他们学习的呢？用一个词来回答就是成熟。成熟就是智慧，善意，不屈不挠和富有创造力集合为一体。清教徒是成熟的典范，而我们不是。我们是灵性上的侏儒。据说一个巡游各地的领袖人物，一个本土美国人曾经声称，他发现北美的新教运动是以人为中心，富有操纵性，以成功为导向，自我沉醉，多愁善感，就像有三千英里的宽阔，半英寸的深度一样轻浮。相反，清教徒作为一个整体则是巨人。他们是一群事奉一位伟大的神的伟大的人。他们身上集合了头脑清醒的激情和温暖人心的怜悯。有异象，讲实际，理想主义，也面对现实，以目标为导向，井井有条，他们是伟大的信徒，伟大的有盼望的人，伟大的实干家，还是伟大的受苦受难的人。他们在大西洋两岸的受 苦（在旧英格兰受当权者之苦，在新英格兰受风雨之苦），锻炼他们，使他们成熟，直到他们的身量到了一个地步，丝毫不在英雄之下。我们今天的富足带给我们的安逸和奢华不能给我们带来成熟；然而苦难和争战却可以，清教徒的属灵争战，以及与神把他们安排所在地方旷野气候的争战使他们形成了一种具有英雄气概的品质，毫不畏惧，不可征服，胜过失望和恐惧，像这方面真正的前辈和榜样，比如摩西，尼希米，五旬节过后的彼得，使徒保罗一样。
属灵争战成就了清教徒。他们接受争战作为他们的呼召，把自己看作是他们主的精兵兼天路客旅，就像班扬比喻体作品里的人物一样，不期望走一步会不受到这种那种的拦阻。JohnGeree在他的小册子《英国旧清教徒或不从国教者的品格》（1646年）中写道："他把他的一生看作一场战斗，基督是他的元帅，他的武器，称赞和眼泪。十字架是他的旗帜，他的座右铭是受苦者征服。"
清教徒多多少少都输掉了他们奋战的每一场公开战斗。那些留在英格兰的人没有能像他们希望的那样改变英格兰教会，他们只复兴了其跟随者中的一小部分，最终因着人算计，给他们良心的压力，他们被逐出了圣公会。那些横渡大西洋的人想在新英格兰建立新耶路撒冷，他们也失败了，因为在前五十年时间他们小小的殖民地几乎不能生存下去，他们好不容易才生存下来。但是清教徒在不断的，看来无法忍受的压力和挫折下保持为人喜乐，平安，忍耐，顺服和满有盼望，取得了道德和属灵上的胜利，这使得他们在有希伯来书第11章为一号展厅的信徒名人殿堂中占有极为荣耀的地位。正是这不断在火窑中的经历造就了他们的成熟，他们关于做门徒的智慧得到提升。福音传道人乔治怀特腓是这样描述他们的：
"神的工人从来不能像在十字架下的时候那样更好地写作，传道；在这时候基督的灵和荣耀的灵落在他们身上。无疑是这点成就了清教徒...如此燃烧的火光和亮光。他们被黑暗的《巴多罗买法案》[1662年《教会统一条例》]驱逐，从各自的岗位被赶走，要在粮仓和田野里，在大路和篱笆旁讲道，他们写作，传道时有一种特别的风范，是带着权柄的人。尽管死了，他们还籍着他们的作品说话；直到今日，还有一种特别的恩膏伴随着它们...."
上面这段话引自在1767出版的约翰班扬再版著作的前言，但正如所有当代阅读清教徒作品的人自己发现的那样，这恩膏仍在继续，人依然能感受到权柄，成熟的智慧依旧震撼人心。籍着这种文学遗产，清教徒可以帮助我们在今日达至他们所认识，我们所需要的成熟。
让我提一些具体方面的事情。第一，我们可以学习他们对他们日常生活的整合。因为他们的基督教信仰是关系到方方面面的信仰，所以他们的生活是一个整体。在今天我们会说他们的生活方式是一体的：所有的认识，活动，享受，所有"对被造物的使用"，个人能力和创造性的培养，都被整合，为了单独一个目的，就是感恩领受他一切的恩赐，把万物"归耶和华为圣"，以此荣耀神。所以对他们来说没有神圣和世俗之分；所有的创造就其本身而言都是神圣的，所有的活动，无论是什么，都要被归为圣洁，就是说，为了荣耀神而行。所以，带着思念天上的热情，清教徒成为了有秩序，讲事实和求实际，多多祷告，有目的，讲应用的男男女女。他们看生活为整体，把默想和行动，敬拜和工作，劳动和休息，爱神和爱邻舍和爱自己，个人安息和社会安息，个人身份与社会身份，范围广阔的彼此之间的关系责任，用一种彻底负责和深思熟虑的方法结合在一起。在这种彻底上他们是极端的，就是说比我们要彻底得多，但他们把圣经中列明的所有内容广泛的基督徒责任融合在一起时，他们是特别地平衡。他们凭"方法"生活 （我们会用凭生活原则这个说法），认真计划，平衡他们的时间，重点不是在把不好的东西排除在外，而是在于确保他们能够得到一切美好，重要的东西－在当时，在现在，这都是忙碌的人所必需的智慧！我们今天的人往往生活没有计划，随机生活在一系列彼此没有关系的单独部分中，因此觉得在绝大多数时间里都接应不暇， 分心不能专注，在这方面我们可以从清教徒身上学到很多。
http://baike.baidu.com/view/182810.htm
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