Vocational Guidance Quotes

We listen for guidance everywhere except from within.

There is as much guidance in what does not and cannot happen in my life as there is in what can and does -- maybe more.

St Michael’s RC secondary sat on a promontory overlooking the town of Auchenlea. The choice of site was an indirect consequence of a past mistake in vocational guidance, leading someone who had a pathological hatred of children into town planning, rather than the more traditional field of teaching.

In the world of the Bible, one’s identity and one’s vocation are all bound up in who one’s father is. Men are called “son of” all of their lives (for instance, “the sons of Zebedee” or “Joshua, the son of Nun”). There are no guidance counselors in ancient Canaan or first-century Capernaum, helping “teenagers” decide what they want “to be” when they “grow up.” A young man watches his father, learns from him, and follows in his vocational steps. This is why “the sons of Zebedee” are right there with their father when Jesus finds them, “in their boat mending the nets” (Mark 1:19-20). The inheritance was the engine of survival, passed from father to son, an economic pact between generations. To lose one’s inheritance was to pilfer for survival, to become someone’s slave.

The fact is that men encounter more complicity in their woman companions than the oppressor usually finds in the oppressed; and in bad faith they use it as a pretext to declare that woman wanted the destiny they imposed on her. We have seen that in reality her whole education conspires to bar her from paths of revolt and adventure; all of society - beginning with her respected parents - lies to her in extolling the high value of love, devotion, and the gift of self and in concealing the fact that neither lover, husband nor children will be disposed to bear the burdensome responsibility of it. She cheerfully accepts these lies because they invite her to take the easy slope: and that is the worst of the crimes committed against her; from her childhood and throughout her life, she is spoiled, she is corrupted by the fact that this resignation, tempting to any existent anxious about her freedom, is mean to be her vocation; if one encourages a child to be lazy by entertaining him all day, without giving him the occasion to study, without showing him its value, no one will say when he reaches the age of man that he chose to be incapable and ignorant; this is how the woman is raised, without ever being taught the necessity of assuming her own existence; she readily lets herself count on the protection, love, help and guidance of others; she lets herself be fascinated by the hope of being able to realise her being without doing anything. She is wrong to yield to this temptation; but the man is ill advised to reproach her for it since it is he himself who tempted her.

Serious matters, especially those involving God, should never be decided upon without invoking God.

This is the splendid and memorable wisdom of legendary sage Howard Thurman, who once advised someone seeking vocational guidance, “Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive” (Gil Bailie, Violence Unveiled, [New York: Crossroad, xv]). Yielding to your sacred inner flame is your best offering to the world.

Vocational guidance officers speak about scores necessary to get into university, how to calculate them, what band might be needed to get into various institutions, what countries they can offer information on, what courses are available. The post-school future they outline is entirely about getting into a university. There is nothing on alternative futures. The parents around me seem fine with this. Presumably they have academically successful children and have bought into the notion that raising a child is primarily about getting them to pass exams to enable them to be an economically productive unit in society. All those claims of building better humans, of being the best you can be, of following your passion, of learning to be inclusive and that everyone has something to offer, are all lies. It is simply about being a banker, IT or human resource person, sales manager, accountant, or a supportive spouse.

The second arena is vocation, that powerful, often ignored intersection of faith and calling. Millions of Christ-following teens and young adults are interested in serving in mainstream professions, such as science, law, media, technology, education, law enforcement, military, the arts, business, marketing and advertising, health care, accounting, psychology, and dozens of others. Yet most receive little guidance from their church communities for how to connect these vocational dreams deeply with their faith in Christ. This is especially true for the majority of students who are drawn to careers in the fields of science, including health care, engineering, education, research, computer programming, and so on. These young Christians learn very little in their faith communities about how to live honestly and faithfully in a world dominated by science—much less how to excel in their chosen scientific vocation. Can the Christian community summon the courage to prepare a new generation of professionals to be excellent in their calling and craft, yet humble and faithful where God has asked them to serve?

First, to map out the boundaries within which all discussion must go on, I take it for certain that the physical satisfaction of homo-sexual desires is sin. This leaves the homo, no worse off than any normal person who is, for whatever reason, prevented from marrying. Second, our speculations on the cause of the abnormality are not what matters and we must be content with ignorance. The disciples were not told why (in terms of efficient cause) the man was born blind (Jn. IX 1-3): only the final cause, that the works of God shd. be made manifest in him. This suggests that in homosexuality, as in every other tribulation, those works can be made manifest: i.e. that every disability conceals a vocation, if only we can find it, wh. will ‘turn the necessity to glorious gain.’ Of course, the first step must be to accept any privations wh., if so disabled, we can’t lawfully get. The homo, has to accept sexual abstinence just as the poor man has to forego otherwise lawful pleasures because he wd. be unjust to his wife and children if he took them. That is merely a negative condition. What shd. the positive life of the homo, be? I wish I had a letter wh. a pious male homo., now dead, once wrote to me—but of course it was the sort of letter one takes care to destroy. He believed that his necessity could be turned to spiritual gain: that there were certain kinds of sympathy and understanding, a certain social role which mere men and mere women could not give. But it is all horribly vague— too long ago. Perhaps any homo, who humbly accepts his cross and puts himself under Divine guidance will, however, be shown the way. I am sure that any attempt to evade it (e.g. by mock-or quasi-marriage with a member of one’s own sex even if this does not lead to any carnal act) is the wrong way. Jealousy (this another homo, admitted to me) is far more rampant and deadly among them than among us. And I don’t think little concessions like wearing the clothes of the other sex in private is the right line either. It is the duties, the burdens, the characteristic virtues of the other sex, I expect, which the patient must try to cultivate. I have mentioned humility because male homos. (I don’t know about women) are rather apt, the moment they find you don’t treat them with horror and contempt, to rush to the opposite pole and start implying that they are somehow superior to the normal type. I wish I could be more definite. All I have really said is that, like all other tribulations, it must be offered to God and His guidance how to use it must be sought.

What’s most important, contrary to what the prevailing cultural word may be, is not bringing the desires of your heart to bear on the world, but letting the real-life needs of others shape your heart. In seeking God’s will for us vocationally, we look for where our developing aspirations match up with our developing abilities to meet the actual needs of others. Over time, we seek to cultivate a kind of dialogue (with ourselves and with others) between what we desire to do and what we find ourselves good at doing for the benefit of others. Delight in certain kinds of labor typically grows as others affirm our efforts, and we see them receiving genuine help. You may feel called, and others may affirm your abilities, but you are not yet fully called until God opens a door. Here we glory in the truth of God’s providence, not just hypothetically but tangibly. The real world in which we live, and various options as they are presented to us, are not random or coincidental. God rules over all things — from him, through him, to him (Romans 11:36). And so as real-life options (job offers) are presented that fulfill an aspiration in us, and are confirmed by the company of others, we can take these as confirmation of God’s “calling.” Not that such a calling will never change. But for now, when your own personal sense of God’s leading, and good perspective and guidance from others, align with a real-world opportunity in the form of an actual job offer in front of you, you have a calling from God. And we can say this calling is from him because God himself, in his hand of providence, has done the decisive work. He started the process by planting in us righteous desires to help others; and he affirmed the direction through our lived-out abilities and the affirmation of friends. Now, he confirms that sense of calling by swinging open the right door at the right time. It is finally God, not man who provides the job offer. He gives you to the world in the service of others.

My days were filled with U.S. history and algebra. My nights were spent with history of movement and petite allegros. I might have been your average student during my typical school day, but after school, I was quickly becoming a master teacher. While my friends were looking for a future career in the guidance counselor’s office, I was proving to my colleagues that I had already found my true vocation.

Our inward winters take many forms-failure, betrayal, depression, death. But every one of them, in my experience, yields to the same advice: "The winters will drive you crazy until you learn to get out into them." Until we enter boldly into the fears we most want to avoid, those fears will dominate our lives. But when we walk directly into them-protected from frostbite by the warm garb of friendship or inner discipline or spiritual guidance-we can learn what they have to teach us. Then we discover once again that the cycle of the seasons is trustworthy and life-giving, even in the most dismaying season of all.

When the Bureau of Vocational Guidance at Harvard University made a study of thousands of men and women who had been fired, they found that for every one person who lost his job for failure to do the work, two persons lost their jobs for failure to deal successfully with people.

If we can learn to read our own responses to our own experience-a text we are writing unconsciously every day we spend on earth-we will receive the guidance we need to live more authentic lives.

As Ruth taught me, there is as much guidance in way that closes behind us as there is in way that opens ahead of us. The opening may reveal our potentials while the closing may reveal our limits-two sides of the same coin, the coin called identity. In the spiritual domain, identity is coin of the realm, and we can learn much about our identity by examining either side of the coin.

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In the Upper Midwest, newcomers often receive a classic piece of wintertime advice: “The winters will drive you crazy until you learn to get out into them.” Here, people spend good money on warm cloth-ing so they can get outdoors and avoid the “cabin fever” that comes from huddling fearfully by the fire during the long frozen months. If You live here long, you learn that a daily walk into the winter worldwill fortify the spirit by taking you boldly to the very heart of the sea-son you fear. Our inward winters take many forms – failure, betrayal, depres-sion, death. But every one of them, in my experience, yields to the same advice: “The winters will drive you crazy until you learn to get out into them.” Until we enter boldly into the fears we most want to avoid, those fears will dominate our lives. But when we walk directly into them – protected from frostbite by the warm garb of friendship or inner discipline or spiritual guidance – we can learn what they have to teach us. Then, we discover once again that the cycle of the seasons is trustworthy and life-giving, even in the most dismaying season of all.