Tag Archives: faith and work

For the professors: are we at the “faith (spirituality) and work moment” in academe?


UC Berkeley April 2018 – Creative Commons

Recently I read several dozen articles from the Chronicle of Higher Education from the past few years, diagnosing “the moment” at which faculty find ourselves.

At the same time, I was re-reading my notes from a recent gathering of theological educators (people forming the next generation of pastors) I hosted–also to “diagnose this moment” at institutions with such programs. I asked about theological educators’ current sense of their vocations and their careers. Where are faculty in this specialized area finding themselves these days? Early on the first day of conversations, these factors emerged:

  • Anxiety with changes, transition to virtual work – is this real education? Am I doing it well? Not as satisfying. Missing potential for formation?
  • Sense of living and working in a time of transition – everyone knows education is ripe for disruptive innovation
  • Identity: am I simply a professor or also a mentor, coach, something else? – transitions in teaching [and I’d add: student needs and preferences in education] lead to questions of identity
  • The need for rest, with some burnout: schools have tighter budgets, are asking people to do more
  • New opportunities, flexibility to relocate, work from home, be near family, flourish in new ways, get in front of new audiences and address issues, needs, concerns beyond the traditional seminary (etc.)

As I read these notes, I was getting a strong feeling of déjà vu – where had we seen a combination of factors similar to this before? And it dawned on me: this was reminding me of David Miller’s characterization of the 1980s-90s in America, the rise of the “third wave” of the faith and work movement, and his description of the factors and pressures that led boomers to turn to questions of spirituality related to their work (both new age and traditionally religious), in search of a revived and restructured identity and a recovered satisfaction in work [in his book Got at Work]. I went back and re-read the main section of Miller that dealt with this and that made the link between vast changes in the business sector (in particular) and an increased focus on “spiritual” issues related to work. I’m pasting it below, then I want to draw out the parallel with today’s higher ed situation and faculty’s experience.

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Our earthly jobs, in light of the doctrines of creation and incarnation, pt. I


John Everett Millais – “Christ in the House of His Parents (`The Carpenter’s Shop’)”; Wikimedia Commons

I commend to you Common Good magazine. There is nothing else like it out there. And yes, though there is an online version, it contains only a modest part of what appears in the (beautiful and award-winning) print version. Seriously, you should subscribe.

In the current issue, #08, I have an article titled “The Work of Genesis: How the doctrines of creation and incarnation shine light on our earthly vocations.” Since my pieces tend not to make it into the online version (not sexy enough, I guess??), I’ll share this as a prod to subscribe:

The Work of Genesis
How the doctrines of creation and incarnation shine light on our earthly vocations

Though many of us seem to have forgotten it in our post-Christian age, “vocation” is a Christian word. And by “vocation,” the historic church — especially the Protestant tradition — has meant something like this: Meaningful work that fulfils both the Genesis mandate to cultivate and keep the earth and the great commandment to love God and love and serve our neighbors. Taking this definition, vocation finds its roots in the doctrines of creation and incarnation.

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Christian humanism as foundation for the faith and work conversation


Workers in a building in Sao Paulo, Brazil; by Guilherme Cunha, Unsplash, free use

First, my apologies to regular readers and subscribers for disappearing for a while. For the past 6-9 months (or more), this blog has been offline, for reasons still not entirely clear to me, but seeming to have to do with its attachment to an old email address to which I no longer had access. But even before that, I had for years not updated the blog on any but the most sporadic basis. I intend for that to change now, as I am working on a new book (on which, more anon) and will most likely blog through the process as I did with Medieval Wisdom for Modern Christians, published back in 2016. So, as a first shot across the bow . . .

[The talk from which the following is excerpted was presented by Dr. Chris R. Armstrong at the Ciceronian Society annual meeting at Grove City College in March, 2022. As always, this material is not to be reproduced or distributed in any form without the express permission of the author.]

Introduction: Disenchantment and the sacred-secular divide

The faith-work problematic

American Christians has been wrestling with a problem for decades. The problem is that many Christians in this country experience a separation in our lives between supposedly sacred activities and supposedly secular activities – and that furthermore our work, which may in the end account for some 100,000 hours of our lives, falls largely in the latter category.

You may say, “Wait a minute – what about the torrent of books, blogs, websites, podcasts, and conferences on this subject in the last few decades? Are we really still unable to resolve this existential issue?” And I would respond, “Yes, because we still have no stable, faithful, well-worked-out theological understanding of what work is and how it relates to central teachings of our faith.”

In other words, despite some excellent scholarly treatments, the faith and work conversation remains largely ungrounded in three ways: philosophically, theologically, and importantly, historically. Having by the mid-nineteenth century discarded much of the Christian knowledge tradition, American Christianity—or at least, American Protestantism—now unsurprisingly finds itself with precious few resources to address what, at the very least, must be seen as a colossal failure of pastoral care.

In this paper, I propose that the longstanding and biblically faithful tradition of Christian humanism—a philosophy of culture that is faithful to central biblically derived doctrines—can and should provide this tripartite grounding, and that scholars who are engaging the faith and work conversation should be recovering and drawing from that tradition today.

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Jesus is coming. Look busy?


New EWP Talk: A Sacred Church

The “faith and work movement” in America is in danger of deepening the sacred-secular divide . . . by approaching and understanding church in some secularizing ways. If we want to find the sacred in the world – including in our workplaces – we must first find it in our churches. And when we do, our work can be revolutionized.

That is the burden of this short TED-style talk I recently presented at a meeting of faculty members teaching in the Oikonomia Network of seminaries. The talk draws from a still-popular book called For the Life of the World, based on a series of talks on the mission of the church by the late Alexander Schmemann of St. Vladimir’s Seminary (Eastern Orthodox) in New York.

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Book Review: The Artist and the Trinity


An outstanding short review of a book about Dorothy L. Sayers’s theology of work. Book by Christine Fletcher. Review by my friend, faith & work journalist Dr. Jennifer Woodruff Tait. Platform: a faith & work blog geared for movement leaders, and well worth reading: http://www.greenroomblog.org. Book Review: The Artist and the Trinity.

Enjoy!

Christian vocation in a “secular” world – pt 3 – John Wesley


On Luther, more later. But now another challenging question arises in our complex, post-Christian workplaces full of real, fallen people:

  1. Does practicing the virtues demanded by the working life (such as industriousness, self-control, service to others, obedience to rules and leaders) reduce us to drones or pawns in exploitive structures of modern work? Or, Does becoming a good Christian worker mean sacrificing social conscience for placid obedience—prophetic witness for financial security?

To help us answer this, we turn to our second past leader, England’s 18th-century evangelical pioneer, John Wesley.

Anyone remember the opening ceremony of the 2012 London Olympics? As the spectacle started, before millions of worldwide viewers, England’s pastoral island paradise rose slowly into view from below ground, to the wafting strains of British composer Edward Elgar.

But then – suddenly – the paradise was shattered.

Like missiles from silos, belching smokestacks shot up to dominate the landscape, accompanied by violent drumming and harsh music. The Industrial Revolution had arrived. Legions of laborers overran the green land, marching and working rhythmically under the watchful eyes of black-coated capitalists. TV commentators gleefully quoted the Victorain poet William Blake, describing how the Industrial Revolution’s “Satanic mills” had brutalized the landscape and crushed workers. The ceremony’s creator, they told viewers, had titled this section “Pandemonium,” after the capital city of hell in Milton’s Paradise Lost.

This dramatic vignette sets the stage for our second question about whether Christians are capitulating to immorality if they lend their labor to the industries of a secular world. Certain historians have leveled exactly this charge against one of the most active British Christian movements during the time of the industrial revolution: the Methodists. These historians have argued that the early Methodists simply capitulated, like sheep and slaves, to the worst of the Industrial Revolution, perpetuating its abuses when they should have stood against them.

Methodism was born in the late 1730s—when the steady industrious virtue of the old Puritans and the new capitalist habits of long-term investment were beginning to build the commercial machine that would drive Western economic growth in the centuries to come.

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Christian vocation in a “secular” world – part 2 – Gregory the Great


[This is the second in a series; the first part is here.]

Here’s the first question that may be nagging us as we seek a sense of vocation in our work:

  1. Does time dedicated to working in the secular world endanger our souls? Is there an inherent tension or contradiction between the “worldliness” of work and the “spirituality” of faith?

A century or two before the opening of the Middle Ages, the theologian whose influence would become definitive for the next thousand years, Augustine of Hippo, distinguished two spheres of human endeavor: the “active life”—our work in the world—and the “contemplative life”—our private worship and prayer. The active life could be good, but the contemplative life, such as that enjoyed by monks and nuns, was much better—and indeed safer for our souls.

Augustine’s view has persisted in some circles right up to this day – but it was quickly challenged by the man some consider the spiritual father of the medieval church, as Augustine was its theological father.

Born into a wealthy family and educated in grammar, rhetoric, law, and letters, young Gregory—who would become Pope Gregory the Great (540-604)—rose by age 33 to the exalted position of Roman prefect, in charge of the city’s police force, food supply, and finances.

Gregory found in Augustine’s distinction between the active and contemplative life a frightening challenge to his spiritual life. He worried that all the ordinary, daily, and challenging work of the prefecture might be endangering his very soul. Where in all the busyness could he find God?

Agonized, Gregory left his wealth and power, taking on the monastic vows of obedience, poverty, and celibacy, and the monastic life of daily disciplines, prayer, and Bible reading. He expected to live out his years safely ensconced in the contemplative routines of the cloister.

But his holy seclusion was not to last. Just three years later, in 578, Pope Benedict I called Gregory out of his monastery to become one of the seven deacons of Rome, an office carrying heavy administrative duties. And when Pope Pelagius II died of plague twelve years later, Gregory was unanimously chosen succeed him as pope. Continue reading

Can we find Christian vocation in the “secular” world of work?


industryfactory

After a hiatus, I’m back. Sorry friends – it’s been a crazy life this past year or more. If anyone ever asks you to start an entrepreneurial initiative at a conservative religious college, maybe think a couple times before saying “yes” . . .

So, on the question above: “Can we find Christian vocation in the “secular” world of work?”

First I should say (but you know this already): It ain’t easy. It ain’t obvious. And for a lot of us, we’re just not sure it can ever really happen.

The other day I was at Upper House – a Christian study center on the campus of the University of Wisconsin–Madison – and I talked about this with a group of marketplace folks & pastors. Thought you might be interested to see the four stories I told to answer the question. [If these help you, or confuse you, or you think they’re bunk – unleash a comment or two. I’m always happy to engage.]

For those in a hurry, here’s the nutshell:

(1) This question is important to me personally

(2) There are (it seems to me) at least four questions lurking behind this question for many Christian folks

(3) Being a historian, I rooted around in the cellar of history and found four folks who I think can help us out with those questions

(4) Spoiler alert: Their names are Gregory, John, Charles, and . . . well . . . Clive.

OK, here goes, in five linked posts (my intro + the four guys & their answers):

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How can I find meaning in my work? A Twin Cities area October mini-conference addresses the question


Faith work t-shirtOne more post related to my faith-and-work activities. The Bethel Work with Purpose initiative team has put a lot of time and care into developing a well-resourced conference on work and vocation. The other day we sent out an invitation to pastors and seminary alumni, and I’d like to extend this invitation to Grateful to the Dead readers too. If this question of how our faith and work lives relate to each other, or questions about finding meaning and “a vocation” in work, engages you, please join us for this “mini-conference.” If you know someone who could benefit from the conference, please let them know:

Greetings,

I write to invite you to join us at MISSION:WORK, a mini-conference for workers and their pastors (seminary.bethel.edu/work-with-purpose), Thursday night, Oct. 10, and Friday morning, Oct. 11.

Recent Barna research shows that young adults of the Millennial generation who have remained active in their churches are three times more likely than those who “dropped out” to say they learned to view their gifts and passions as part of God’s calling (45% versus 17%). They are four times more likely to have learned at church “how the Bible applies to my field or career interests” (29% versus 7%).

The truth is: churches benefit in many ways from equipping their members–especially young adults–for applying their faith to their work. But “most churches,” says Barna president David Kinnaman, “leave this kind of vocation-based outcome largely at the door unless these students show interest in traditional church-based ministry.” Continue reading

Gnostic or hedonist – it all amounts to devaluing Creation


beautiful-alley-bench-nature-spain

I think I’m well and truly into the Creation chapter of Getting Medieval with C S Lewis. Hoping to have it finished tonight or tomorrow. As with most of the other chapters, I’m starting with a framing of the modern problem(s) to which medieval faith suggests a solution. In this case, we’re looking at two sub-Christian attitudes to material stuff (including rocks, strawberries, gerbils, our human bodies, and all the ways we make culture in our social interactions). I don’t discuss the “medieval” solution yet – that will come in the next couple of posts.

Our issues: Gnosticism and materialism

Gnosticism

The early Christian Gnostics disavowed the spiritual significance and goodness of the material world: the world was created not by our God, who called his handiwork “good,” but rather by an inferior sub-god called a “demiurge.” Thus one must set aside the material world if one is to reach God. The world cannot be in any way a channel of Grace – it is rather an impediment to grace.

One online author who is convinced he sees Gnosticism all over the modern church suggests the following tests—a sort of “you might be a gnostic if . . .” The signs of gnostic thinking he identifies are (1) thinking Christianity is about “spiritual” things (only), (2) thinking of our destiny only in terms of our souls going off to heaven, (3) forgetting that “Christianity teaches the redemption of all creation (New Creation) and not evacuation from creation (‘the rapture’),” and (4) believing that God neither gives us material things as means of grace, nor indeed cares about the earth at all – and neither should we.

This syndrome of devaluing the material—sapping it of all spiritual significance—supports a number of modern Christian bad habits. One is the sort of “it’s all gonna burn” end-times scenario indulged in the Left Behind novels. Another is the excuse Baby Boomers (and others) make for the fact that their faith makes no difference in their daily life: “I’m ‘spiritual but not religious.’”[1] Continue reading