Jubilee Professional is a half-day conference designed to help Christians of all vocations learn how to apply biblical truth to everyday, professional life. This event is produced by the Pittsburgh Leadership Foundation. The theme for this year’s conference – the 9th annual – was Sabbath rest. The conference was hosted by emcees Jim Stout, vice president at Pittsburgh Leadership Foundation,…
Getting richer is not making us happier. At the 2018 ON faculty retreat, Brian Fikkert of the Chalmers Center for Economic Development spoke to why that is, why it represents a radical challenge to the narratives that dominate the discipline of economics, and how the church can help people recover a holistic anthropology as a basis for economic thinking and…
I am excited today to introduce you to a beautiful and phenomenal resource, Every Moment Holy. The book is an excellent cross between John Baillie’s classic A Diary of Private Prayer and Tish Harrison Warren’s Liturgy Of the Ordinary. Andrew Peterson wrote the foreword for the book, which highlights some of his journey: Several years ago some good friends gave me a book. The…
By Greg Forster; part two of a series.
MLK’s famous image of a street sweeper, widely familiar in the faith and work movement, is at the center of an profound talk he gave six months before he was murdered, on discerning “your life’s blueprint.” In that talk, he enumerates three elements of a sound blueprint for a human life. With this second post in the series, we come to the second element, the one that most clearly connects work to the metaphor of a blueprint.
We have already seen that the first element in the blueprint of a good life is the dignity of the human person, concerning which MLK draws on the tradition of Christian personalism. This element is the foundation of the building – the blueprint. The other elements of life go wrong when they’re not building on human dignity in this way.
Second on his list of three elements for a sound blueprint is to strive for excellence in all you do:
Secondly, in your life’s blueprint you must have as the basic principle the determination to achieve excellence in your various fields of endeavor. You’re going to be deciding as the days, as the years unfold what you will do in life — what your life’s work will be. Set out to do it well.
In a moment, he is going to connect this issue to questions of justice and particularly to the role of injustice in economic systems. That is a big enough issue, however, that I want to hold off and cover it in full with the following post.
Before we get there, first I want to connect this call to excellence to something that comes earlier in the talk. The way he describes the metaphor of a blueprint for life has always struck me as profound:
Whenever a building is constructed, you usually have an architect who draws a blueprint, and that blueprint serves as the pattern, as the guide, and a building is not well erected without a good, solid blueprint.
What has struck me in the past is the role of the “architect.” If there is a blueprint, there is an architect.
And King is not suggesting to the middle-school students in the audience that they design their own blueprints – that they are the architects of their own lives. On the contrary, he is there primarily to speak to them about what the blueprint for their lives contains. The question is whether they will build their lives according to the blueprint; the blueprint itself has already been drawn up!
We are the builders of our lives, but not the architects. This is, of course, the key difference between a religious and a secular view of human life.
What strikes me now, revisiting this passage, is the image of life’s blueprint as an excellent work that guides us into excellent work. The blueprint is our “pattern” and “guide,” so the building can be “well erected” only if the blueprint is “good,” “solid” and (just a bit later) “proper” and “sound.”
We are able to do excellent work because we are ourselves an excellent work.
This is not an arbitrary or coincidental verbal connection. A standard of excellence is inherent in a religious view of human life. God is not simply there to provide rules we must obey; that could be a deistic view of life, but not a religious one. Mere intellectual belief in a deity becomes religion when worship is involved, and if worship is to be more than merely obeisance before power, it must involve reverence for the excellence (truth, beauty, goodness) of the deity. “Taste and see that the Lord is good!”
And because we tend to become what we worship, when we revere the excellence of the creator we also strive for excellence in our own creative work. The image of a blueprint conveys this with precision. God’s excellent work in making us is the guide and pattern for excellence in our own work.
The first element flows naturally into the second because the call to excellence is an essential correlary to the proposition of human dignity. When the concept of human dignity is cut off from its roots in God’s excellence, as it has been in our civilization, it becomes inflated beyond measure. As we noted last time, the faith and work movement today spends a lot of time dealing with narcissism among people who have an inflated sense of their own human dignity; that is what happens when we talk about human dignity without talking about a creator and a vocation to excellence for his creations.
In an unfallen world, we would pass very easily from human dignity to a call to excellence to King’s third element, in which these reach their fruition. However, since the fall we have had to take a lot of complex detours. These include, as we have seen, distorted views of human dignity and, of course, distorted views of what counts as excellence.
King naturally chooses to focus on something else – the failure of economic systems to recognize and reward good work done by the marginalized. We will turn to that in the next post.
Your friendly neighborhood Distributist and blog curator originally wanted to share with you some quotes from G. K. Chesterton which would put you in the right frame of mind to think about human flourishing and the improvement of the faith and work movement in the New Year. What I have actually done instead is spent an hour on the website…
As reported at the Oikonomia Network:
Check out these talks on money in Proverbs and the Great Commission as a mission for all of life; consider using them in future classes; then register to join us to discuss them with the speakers at Karam Forum in LA this Jan. 4-5. (Check out the first two talks as well!)
In this highly focused exploration of biblical text and context, Deborah Gill of Assemblies of God Theological Seminary explores the Great Commission – Matthew 28:19-20. Covering grammatical analysis, historical/cultural background and contemporary application, Gill shows that the Great Commission is a calling for all Christians in all of life.
Gill shares that as she grew up, she got the impression that the Great Commission was for missionaries. The emphasis seemed to be strongly on the “go” in “go and make disciples.” The high calling of the commission was to the hard work of learning new languages and cultures, and leaving behind one’s own world to travel to a new one.
When she became a New Testament scholar, she gained a new perspective on the passage. As she explains, the grammar of the Greek places “make disciples” at the center. The high calling is to become, and help others to become, disciples of Jesus wherever we are and whatever we do!
The appeal of this talk is not only in applications like spiritual transformation through our daily vocation, and compelling stories like the tale of the Harvard Ph.D. student in ethics who was stealing from the university. It’s a great illustration to show students in biblical studies classes how careful grammatical and contextual analysis can upend our assumptions about a text.
Everyone remembers playing Monopoly – but few remember it fondly. Most people’s childhood memories of Monopoly are surprisingly unpleasant given that it’s supposed to be a game.
Eric Tully of Trinity International University suggests that the book of Proverbs points to the reason. The idea of Monopoly is to forget your ethics for a while and just let yourself go, seizing other people’s money shamelessly until they have nothing and you have it all. It’s all in good fun, right? But it turns out it’s not so fun to act like there’s no God.
Using this entry point, Tully unpacks the major lessons of the book of Proverbs on the essential subject of money. How we use money affects nearly every area of our lives, and it simultaneously reflects and reinforces our worldview. The overarching idea of Proverbs, Tully explains, is that people who follow God act one way, while people who don’t follow God act the opposite way – and it makes all the difference.
Tully walks through a number of specific proverbs, drawing out lessons for how we gain and use money. These issues connect directly to our relationship with God and our neighbors: those who fear the Lord value righteousness over wealth, and practice justice and generosity. Tully connects with current events and with complex issues like effective ways to help the poor, as well as commenting on textual issues like the book’s structural features.
I would like to introduce you to Creation and New Creation: Understanding God’s Creation Project, by Sean M. McDonough. Since 2000, McDonough has been a professor of New Testament at Gordon-Conwell Theological Seminary located in South Hamilton, Massachusetts. He holds a B.A. from Harvard College, a M.Div. and M.Th. from Gordon-Conwell, and a Ph.D. from the University of St. Andrews,…