Denzel Washington believes that his work is his ministry.
I think he's right.
(HT: The Evangelical Outpost)
May 27, 2008
May 13, 2008
Robert George on Vocation
Princeton prof Robert P. George had a very nice essay on vocation in last month's Touchstone magazine. The essay is not available online, unfortunately, but it's too rich to summarize. (Maybe this is a good time to consider subscribing to Touchstone).
Professor George defines vocation as "the plan" that God has for every person. The Christian's task is to "cooperate with God in discerning that plan and living it out." In doing so, "prayer and other spiritual disciplines (together with our rational powers of inquiry, reflection, understanding, and judgment) are means available to all of us, as gifts from God, to discern what the Lord is calling us to do." But, he adds, "there is more."
The "more" is faith. He makes three observations which I view as extremely helpful to the lawyer or law student seeking to discern vocation:
1. Faith assists us in discerning what is "the highest and best use of one's God-given talents-- talents that impose responsibilities even more than they provide means of achievement, satisfaction, and recognition."
2. Faith also "enables one to bring his choices into a more coherent whole." In other words, it "plays an integrating role." I've discussed integrity in the sense that George uses it here on a variety of occasions, and it forms the unifying theme of Redeeming Law. Yet George's succinct conclusion says it all:
Update: If you are a high school student or a parent of one, you may be interested to know that I teach a Worldview Academy alumni track session on this topic, called "The Life of Faith in Vocation," which introduces high school students to these points. For this summer's camp locations, go here.
Professor George defines vocation as "the plan" that God has for every person. The Christian's task is to "cooperate with God in discerning that plan and living it out." In doing so, "prayer and other spiritual disciplines (together with our rational powers of inquiry, reflection, understanding, and judgment) are means available to all of us, as gifts from God, to discern what the Lord is calling us to do." But, he adds, "there is more."
The "more" is faith. He makes three observations which I view as extremely helpful to the lawyer or law student seeking to discern vocation:
1. Faith assists us in discerning what is "the highest and best use of one's God-given talents-- talents that impose responsibilities even more than they provide means of achievement, satisfaction, and recognition."
2. Faith also "enables one to bring his choices into a more coherent whole." In other words, it "plays an integrating role." I've discussed integrity in the sense that George uses it here on a variety of occasions, and it forms the unifying theme of Redeeming Law. Yet George's succinct conclusion says it all:
For integrity (and here I am using the term broadly in the sense of self-integration, and not just in the moral sense) is itself an irreducible aspect of human well-being and fulfillment: a basic human good.3. Finally, George points out that faith enables us to see the "cosmic significance" of what we do:
[Faith] helps us understand the good and upright actions by which we realize human goods as a kind of participation in Christ's own work of building up God's kingdom, a kingdom that is, as one theologian described it, "already and not yet."I couldn't agree more. The life of faith is key to answering God's "call," our vocation. We must diligently seek to answer a call, rather than find fulfillment; to live an integrated, not disintegrated life; and to cooperate in Christ's work in the kingdom in all that we do, across all our roles and callings.
Update: If you are a high school student or a parent of one, you may be interested to know that I teach a Worldview Academy alumni track session on this topic, called "The Life of Faith in Vocation," which introduces high school students to these points. For this summer's camp locations, go here.
May 12, 2008
Christian Legal Journal
The Spring 2008 Christian Legal Journal is out. Published by the Christian Legal Fellowship of Canada, the Journal features my short essay on "The Lawyer's Calling" based on my presentation at their national law student conference.
The issue also features interesting articles on relationships, restorative justice efforts in Ethiopia, and a recent religious liberty case. You'll also find an introduction to the new Christian Legal Fellowship Chaplain, Reid Cooke (who is a wonderful guy).
Read the entire issue here (.pdf).
The issue also features interesting articles on relationships, restorative justice efforts in Ethiopia, and a recent religious liberty case. You'll also find an introduction to the new Christian Legal Fellowship Chaplain, Reid Cooke (who is a wonderful guy).
Read the entire issue here (.pdf).
For New York City Summer Associates
If you are clerking in NYC this summer, please make plans to attend Surviving and Thriving: Christian Summer Associates in NYC, hosted by the Redeemer Center for Faith and Work.
You should also make note of the Legal Fellowship Breakfast, held the third Thursday of every month.
You should also make note of the Legal Fellowship Breakfast, held the third Thursday of every month.
May 7, 2008
Mulling Over 'Social Justice'
Over at The Immanent Frame, Loyola sociology prof Rebecca Sager has an interesting post regarding a "progressive evangelical movement" centered on "social justice." Thanks to Professor Michael Perry's Mirror of Justice post, I was drawn to the article by this quote:
To the extent that social justice involves compassion for the poor and needy, a recognition that there are haves and have nots in the world and in this country, a desire to clothe the naked, an attempt to feed the hungry, and the provision of equal treatment to all under the law, count me in. To the extent that social justice means that the state, the church, the individual, and the family all have exactly the same responsibilties to do these things, count me out.
I am hesitant to embrace the social justice movement because, more often than not, "social justice" does for justice what the "social gospel" did for the gospel: it denatures it. If "justice" means mercy, compassion, and charity, then what is mercy, compassion, or charity? And if the state is fully competent to show compassion, mercy, and charity, then what of restitution and retribution? And what is left of just desert?
The usurpation by the state of the ministry of the church is a problem. Of course, it is not the fault of the government that the church has failed to be compassionate, merciful, and loving, but the response of the church should be to become more compassionate, merciful, and loving, not to further abandon its obligations and then encourage the state-- a notoriously ineffecient and imprudent lover-- to take up the slack.
If "social justice" means that justice is state charity, compassion, mercy, hospitality, care, and kindness to all, then justice just means "everything nice."
I could be wrong about the statist tenor of the social justice movement, and I need to think some more about it. Again, count me as a fan of both justice and the desired ends of "social justice" (compassion for the poor, equal treatment of all, the end of racism, for example). Social Justice, though, seems today to be a term of art that connotes the decline of real justice (administered by the state) and of true mercy and charity (administered by the church, families, and individuals).
“How can you be a Christian and not care about issues like poverty and health care?”Exactly! I couldn't agree more. I would also ask, though:
"How can you be a Christian and fail to recognize that the state is incompetent as the primary vehicle for compassion, love, and mercy in this world?"In other words, have Christians abandoned belief in the mission of the church?
To the extent that social justice involves compassion for the poor and needy, a recognition that there are haves and have nots in the world and in this country, a desire to clothe the naked, an attempt to feed the hungry, and the provision of equal treatment to all under the law, count me in. To the extent that social justice means that the state, the church, the individual, and the family all have exactly the same responsibilties to do these things, count me out.
I am hesitant to embrace the social justice movement because, more often than not, "social justice" does for justice what the "social gospel" did for the gospel: it denatures it. If "justice" means mercy, compassion, and charity, then what is mercy, compassion, or charity? And if the state is fully competent to show compassion, mercy, and charity, then what of restitution and retribution? And what is left of just desert?
The usurpation by the state of the ministry of the church is a problem. Of course, it is not the fault of the government that the church has failed to be compassionate, merciful, and loving, but the response of the church should be to become more compassionate, merciful, and loving, not to further abandon its obligations and then encourage the state-- a notoriously ineffecient and imprudent lover-- to take up the slack.
If "social justice" means that justice is state charity, compassion, mercy, hospitality, care, and kindness to all, then justice just means "everything nice."
I could be wrong about the statist tenor of the social justice movement, and I need to think some more about it. Again, count me as a fan of both justice and the desired ends of "social justice" (compassion for the poor, equal treatment of all, the end of racism, for example). Social Justice, though, seems today to be a term of art that connotes the decline of real justice (administered by the state) and of true mercy and charity (administered by the church, families, and individuals).
May 3, 2008
Redeeming Law on Mars Hill Audio
Redeeming Law is the subject of one of the interviews in the latest issue of Mars Hill Audio Journal. As is always the case with MHAJ, volume 90 includes all sorts of great stuff:
J. Mark Bertrand on how the language of "worldviews" can mean something richer than it often does; Michael P. Schutt on how the day-to-day practice of Christian lawyers can reflect a Christian view of the nature of law; Michael Ward on how C. S. Lewis's Chronicles of Narnia were shaped by medieval cosmological beliefs about the seven planets; Dana Gioia on the disturbing trends in the reading (non)habits of Americans; Makoto Fujimura on reading, painting, and attending to the world; Gregory Edward Reynolds on lessons about reading from the study of media ecology; Catherine Prescott, on why portrait painters often depict their subjects with books in their hands; and Eugene Peterson on the place of reading in the spiritual lives of Christians.
I've been a subscriber to the Mars Hill Audio Journal on and off (mostly on) for fifteen-plus years (even making blog references from time to time). The fact that it has been such an important influence in my own habits of thinking and reading makes it all the more fun-- and humbling-- to be included in this issue.
Even more fun is that the lead interview is with my friend and Worldview Academy colleague, Mark Bertrand, who has written a wonderful book taking a fresh look at "worldview." Mark and I first met years ago as guest lecturers at Worldview Academy, and as Mark recounts here, our friendship really began over a discussion of Mars Hill. Over the years, I've seen that his thoughtfulness, humility, and humor are not just "put on" for students he's teaching-- they are simply reflections of his character. He's taught me all sorts of great stuff over the years through his blogging and book recommendations and in our discussions and book store visits. He's a great friend, and it's a joyful turn of Providence-- and a particularly sweet pleasure-- to be paired with him in volume 90.
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