For many years I’ve attended – and sometimes spoken at – the Acton Institute’s annual four-day June meeting, “Acton University.” The 2022 meeting will happen June 20-23 both in-person in Grand Rapids and online. I’ll be giving a talk there titled “Christian foundations of science & technology innovation: A story in ten facts.” Here it is:
I’d like to start our reflection together with a question about finding Christian vocation in this tremendously important sector of modern work: science and technology.
Christians today are often told that we must bridge the so-called “sacred-secular divide” by finding divine purpose and mission in our daily work. And that sounds good in theory. It certainly has good support in both Scripture and tradition—from the Apostle Paul to Gregory the Great to Martin Luther and beyond. But where it often runs aground is in our actual experience.
Because, truthfully, our modern work contexts, and even the nature of the work we do in those contexts, seems to many of us—for many reasons—about as secular as can be.
So here’s the vocation question: How can we discover Christian vocation in fields of work that Luther could not have even imagined—let alone the Apostle Paul? In particular, how can modern people of faith experience work in the scientific laboratory or the high-tech firm as Christian mission?
I commend to you Common Goodmagazine. 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.
As I relate in what follows, I have been in many Pentecostal /charismatic services in which someone has spoken a prophecy that is a direct message of love, hope, and assurance from God. I don’t pretend to know how prophecy works or whether in all cases it really is God communicating. But I remember when I first read the medieval mystic Julian of Norwich’s Revelations of Divine Love, thinking “the way God speaks to her seems familiar!” Then later, when I found out that Julian was one of C S Lewis’s favorite medieval authors, I thought “Lewis must appreciate this particular ‘voice’ of God too.” In the “affective devotion” chapter of Getting Medieval with C S Lewis, I dig a bit further into Julian’s revelations and Lewis’s interactions with them:
Julian of Norwich (1342 – ca. 1416)
Possibly Lewis’s most favorite devotional writer—certainly one of the ones he quoted the most (in a half a dozen of his books)—was the English Anchoress Julian of Norwich. “Julian’s visions made a deep impression on Lewis, and he refers to her in half a dozen of his books. In a letter written in 1940 to his friend Sister  Penelope, he spends more than a page talking about Julian’s vision of holding the whole universe in the palm of her hand [like a hazelnut] and of Christ’s reassurances that ‘All shall be well.’ He thought it just the right balance to say that the material world is not evil, as the Manichaeans taught, but merely little. He particularly enjoyed the ‘dream twist’ of describing the whole created universe as ‘so small it might fall to bits.’ Lewis concluded his sermon ‘Miracles’ with Julian’s vision of the hazelnut and referred to it again in The Four Loves as a vivid image to help Christians understand how far beneath the majesty of God are even the most magnificent things in his created order. Lewis quoted Julian on Christ’s reassurance that ‘All shall be well’ in The Great Divorce, The Problem of Pain and again in his essay ‘Psalms,’ collected in Christian Reflections. Clearly, Julian is the sort of person Lewis had in mind when he described mysticism (in the same paragraph where he discusses the hazelnut vision) as ‘wonderful foretastes of the fruition of God vouchsafed to some in their earthly life.’” Continue reading →
The editorial team at Christian History magazine is working away on our Issue #101 on Healthcare and Hospitals in the Mission of the Church, which will release this fall.
Meanwhile, project editor Jennifer Trafton and a writing team including myself, Jennifer and Edwin Woodruff Tait, and Jennifer Trafton have finished work on “The history of hell: A brief history and resource guide.” You can check it out here.
This blog contains over 720 posts as of Oct 2020 (also over 518,000 views from 210,000 unique visitors since inception in June 2010). If you read something you like, odds are there are at least one or two other posts dealing with similar topics. Which is why there’s a search box right below this message. :)