Vocational Service Quotes

A job is a vocation only if someone else calls you to do it for them rather than for yourself. And so our work can be a calling only if it is reimagined as a mission of service to something beyond merely our own interests. Thinking of work mainly as a means of self-fulfillment and self-realization slowly crushes a person.

We are not called upon to do all the good that is possible, but only that which we can do.

God does not need our good works, but our neighbor does.

For Christians to influence the world with the truth of God's Word requires the recovery of the great Reformation doctrine of vocation. Christians are called to God's service not only in church professions but also in every secular calling. The task of restoring truth to the culture depends largely on our laypeople. To bring back truth, on a practical level, the church must encourage Christians to be not merely consumers of culture but makers of culture. The church needs to cultivate Christian artists, musicians, novelists, filmmakers, journalists, attorneys, teachers, scientists, business executives, and the like, teaching its laypeople the sense in which every secular vocation-including, above all, the callings of husband, wife, and parent--is a sphere of Christian ministry, a way of serving God and neighbor that is grounded in God's truth. Christian laypeople must be encouraged to be leaders in their fields, rather than eager-to-please followers, working from the assumptions of their biblical worldview, not the vapid clichés of pop culture.

Crossing the threshold of faith means that we work out of a sense of dignity and see service as a vocation. It means we serve selflessly and are prepared to begin over time and time again without giving in to weariness — as if all that has been done so far were only a step on the journey toward the Kingdom, the fullness of life. It is the quiet time of waiting after the daily sowing and contemplation of the harvest that has been gathered. It is giving thanks to the Lord because he is good and asking him not to forsake the work of his hands (see Ps 138:8).

There is, in fact, a paradox about working to serve the community, and it is this: that to aim directly at serving the community is to falsify the work; the only way to serve the community is to forget the community and serve the work.

In every vocation, those who truly excel have genuine desire to serve others.

Worship is Political Science 101. In every worship service, the Christian ekklesia is renewed in her unique story and language, her unique political experience and vocation. Every worship service is a challenge to Caesar, because every Lord's Day we bow to a Man on the throne of heaven, to whom even great Caesar must bow. O'Donovan claims that all political order rests on a people's homage to authority, which is to say, on an act of worship. Every Lord's Day, the Church is reconstituted as a polity whose obedience is owed to Christ, and we are taught to name Jesus as King of kings and Lord of lords.

Still, it had been a triumphal six-week tour. The nervy, smooth-talking governor had dispossessed the natives of 20,000 square miles without firing a shot. In return, the Indians were given nine reservations totaling about 93 square miles and promised $300,000 in hardware over the next two decades and a few vocational services. The U.S. government was subject to no penalties if it welshed on any of its promises.

The human self also has a nature, limits as well as potentials. If you seek vocation without understanding the material you are working with, what you build with your life will be ungainly and may well put lives in peril, your own and some of those around you. 'Faking it' in the service of high values is no virtue and has nothing to do with vocation. It is an ignorant, sometimes arrogant, attempt to override one's nature, and it will always fail.

Crossing the threshold of faith means that we work out of a sense of dignity and see service as a vocation. It means we serve selflessly and are prepared to begin over time and time again without giving in to weariness — as if all that has been done so far were only a step on the journey toward the Kingdom, the fullness of life.

There are, no doubt, lessons here for the contemporary reader. The changing character of the native population, brought about through unremarked pressures on porous borders; the creation of an increasingly unwieldy and rigid bureaucracy, whose own survival becomes its overriding goal; the despising of the military and the avoidance of its service by established families, while its offices present unprecedented opportunity for marginal men to whom its ranks had once been closed; the lip service paid to values long dead; the pretense that we still are what we once were; the increasing concentrations of the populace into richer and poorer by way of a corrupt tax system, and the desperation that inevitably follows; the aggrandizement of executive power at the expense of the legislature; ineffectual legislation promulgated with great show; the moral vocation of the man at the top to maintain order at all costs, while growing blind to the cruel dilemmas of ordinary life—these are all themes with which our world is familiar, nor are they the God-given property of any party or political point of view, even though we often act as if they were. At least, the emperor could not heap his economic burdens on posterity by creating long-term public debt, for floating capital had not yet been conceptualized. The only kinds of wealth worth speaking of were the fruits of the earth.

Those who perceive in themselves this kind of divine spark which is the artistic vocation [...] feel at the same time the obligation not to waste this talent but to develop it, in order to put it at the service of their neighbor and of humanity as a whole [...] Artists who are conscious of all this know too that they must labor without allowing themselves to be driven by the search for empty glory or the craving for cheap popularity. [...] There is therefore an ethic, even a “spirituality” of artistic service, which contributes in its way to the life and renewal of a people.

Kenya, Kazakhstan and K Street too? Yes...that all of God's people might love and serve him with gladness and singleness of heart, in our various vocations taking the wounds of the world into our hearts - the heartaches and longings, sorrows and disappointments, and sometimes evil - and finding in that calling that our own hearts are healed too. In N.T. Wright's theologically rich image, becoming healed healers. May it be so.

The point of the calling was, quite simply, that it was appointed by God to serve neighbors. If along the way some self-fulfillment came as well, there was nothing wrong with that, but it was hardly the point of the calling.

Every faithful act of service, every honest labor to make the world a better place, which seemed to have been forever lost and forgotten in the rubble of history, will be seen on that day [at the final resurrection] to have contributed to the perfect fellowship of God's kingdom.... All who committed their work in faithfulness to God will be by Him raised up to share in the new age, and will find that their labor was not lost, but that it has found its place in the completed

Jesus was surely not the first exorcist to walk the shores of the Sea of Galilee. In first-century Palestine, professional wonder worker was a vocation as well established as that of woodworker or mason, and far better paid. Galilee especially abounded with charismatic fantasts claiming to channel the divine for a nominal fee. Yet from the perspective of the Galileans, what set Jesus apart from his fellow exorcists and healers is that he seemed to be providing his services free of charge.

The most learned men (I shall not name them) held temporal government for a heathen, human, ungodly thing, as though it were perilous to salvation to be in the ranks of the rulers. Therefore, the priests and monks had so driven kings and princes into the corner, as to persuade them that, to serve God, they must undertake other works, such as hearing mass, saying prayers, endowing masses, etc. In a word, princes and lords who wanted to be pious men held their rank and office as of no value and did not consider it a service of God. They became really priests and monks, except that they did not wear tonsures and cowls. If they would serve God, they must go to church.

The air, soil and water cumulatively degrade; the climates and oceans destabilize; species become extinct at a spasm rate across continents; pollution cycles and volumes increase to endanger life-systems at all levels in cascade effects; a rising half of the world is destitute as inequality multiplies; the global food system produces more and more disabling and contaminated junk food without nutritional value; non-contagious diseases multiply to the world’s biggest killer with only symptom cures; the vocational future of the next generation collapses across the world while their bank debts rise; the global financial system has ceased to function for productive investment in life-goods; collective-interest agencies of governments and unions are stripped while for-profit state subsidies multiply; police state laws and methods advance while belligerent wars for corporate resources increase; the media are corporate ad vehicles and the academy is increasingly reduced to corporate functions; public sectors and services are non-stop defunded and privatized as tax evasion and transnational corporate funding and service by governments rise at the same time at every level.

A poet or philosopher should have no fault to find with his age if it only permits him to do his work undisturbed in his own corner; nor with his fate if the corner granted him allows of his following his vocation without having to think about other people. For the brain to be a mere laborer in the service of the belly, is indeed the common lot of almost all those who do not live on the work of their hands; and they are far from being discontented with their lot. But it strikes despair into a man of great mind, whose brain-power goes beyond the measure necessary for the service of the will; and he prefers, if need be, to live in the narrowest circumstances, so long as they afford ihm the free use of his time for the development and application of his faculties; in other words, if they give him the leisure which is invaluable to him. It is otherwise with ordinary people; for them leisure has no value in itself, nor is it, indeed, without its dangers, as these people seem to know. The technical work of our time, which is done to an unprecedented perfection, has, by increasing and multiplying objects of luxury, given the favorites of fortune a choice between more leisure and culture upon the one side, and additional luxury and good living, but with increased activity, upon the other; and true to their character they choose the latter, and prefer champagne to freedom. And they are consistent in their choice; for, to them, every exertion of the mind which does not serve the aims of the will is folly. Intellectual effort for its own sake, they call eccentricity.

It is painfully easy for us to come to all kinds of critical points in ministry, service, family development, changes in vocation, and, precisely because we have enjoyed spiritual victories in the past, approach these matters with sophisticated criteria but without prayer. We love our independence. As a result we may repeatedly stumble and fall, because although we have exercised all our intellectual ingenuity we have not sought God’s face, we have not begged him for his wisdom.

I’ll never forget when I was a vocation director, and a college student asked me, ‘What do you do when you get an urge?’ as if no one else would control it but a priest,” Burns said. “Everyone is called to holiness, particularly in their sexual life. How do we manage our sexual desires? By being people of integrity, with respect for other people’s sexuality, and for our own sexuality. Celibacy is a gift we give, in order to live out a service of life for others. It is a call from God. We are meant to be celibate men, working to build a Kingdom, here and now.

In the years to come, Dallas would begin pouring some of his teaching energy into other off-campus programs. But whether he was teaching from behind the podium at a major university or seminary, or from the pulpit in a church, his philosophy of teaching was clear. He saw it all as service. “That’s why I teach.” He begins, “That’s my work as a teacher. It is a part of a general life which has to be given in loving service to others. No matter where you may be or what you may do that’s what your job is to be. And when you see it as a part of that calling and that vocation to be the loving servant of those around you, then you will begin to ‘occupy your place until I [Jesus] come.’” 2

We must simultaneously serve suffering and beauty. The long patience, the strength, the secret cunning such service calls for are the virtues that establish the very renaissance we need. One word more. This undertaking, I know, cannot be accomplished without dangers and bitterness. We must accept the dangers: the era of chairbound artists is over. But we must reject the bitterness. One of the temptations of the artist is to believe himself solitary, and in truth he hears this shouted at him with a certain base delight. But this is not true. He stands in the midst of all, in the same rank, neither higher nor lower, with all those who are working and struggling. His very vocation, in the face of oppression, is to open the prisons and to give a voice to the sorrows and joys of all. This is where art, against its enemies, justifies itself by proving precisely that it is no one’s enemy.

People who see a purpose in their lives have a better chance of creating enduring work than people who don’t, because the kind of project they work on does make a difference to them. The general statement here is that to believe life has a purpose carries with it a predisposition to put one’s talents in the service of whatever is the best—not the most lucrative, not the most glamorous, but that which represents the highest expression of the object of one’s vocation. The link is to some degree a tautology. We use the phrase life has a purpose only when that purpose has a transcendental element, something more important than the here and now. Thus when someone says something like “Sure, my life has a purpose: to make as much money as I can,” we recognize that as mocking the word purpose. To have a purpose in life is to be compelled to try to live up to that transcendental element. The composition and role of the potential transcendental elements are discussed in Chapter 20. For now, this simple proposition: Purpose in life shapes a life’s work, and for the better.

Cette qualité de la joie n’est-elle pas le fruit le plus précieux de la civilisation qui est nôtre ? Une tyrannie totalitaire pourrait nous satisfaire, elle aussi, dans nos besoins matériels. Mais nous ne sommes pas un bétail à l’engrais. La prospérité et le confort ne sauraient suffire à nous combler. Pour nous qui fûmes élevés dans le culte du respect de l’homme, pèsent lourd les simples rencontres qui se changent parfois en fêtes merveilleuses… Respect de l’homme ! Respect de l’homme !… Là est la pierre de touche ! Quand le Naziste respecte exclusivement qui lui ressemble, il ne respecte rien que soi-même ; il refuse les contradictions créatrices, ruine tout espoir d’ascension, et fonde pour mille ans, en place d’un homme, le robot d’une termitière. L’ordre pour l’ordre châtre l’homme de son pouvoir essentiel, qui est de transformer et le monde et soi-même. La vie crée l’ordre, mais l’ordre ne crée pas la vie. Il nous semble, à nous, bien au contraire, que notre ascension n’est pas achevée, que la vérité de demain se nourrit de l’erreur d’hier, et que les contradictions à surmonter sont le terreau même de notre croissance. Nous reconnaissons comme nôtres ceux mêmes qui diffèrent de nous. Mais quelle étrange parenté ! elle se fonde sur l’avenir, non sur le passé. Sur le but, non sur l’origine. Nous sommes l’un pour l’autre des pèlerins qui, le long de chemins divers, peinons vers le même rendez-vous. Mais voici qu’aujourd’hui le respect de l’homme, condition de notre ascension, est en péril. Les craquements du monde moderne nous ont engagés dans les ténèbres. Les problèmes sont incohérents, les solutions contradictoires. La vérité d’hier est morte, celle de demain est encore à bâtir. Aucune synthèse valable n’est entrevue, et chacun d’entre nous ne détient qu’une parcelle de la vérité. Faute d’évidence qui les impose, les religions politiques font appel à la violence. Et voici qu’à nous diviser sur les méthodes, nous risquons de ne plus reconnaître que nous nous hâtons vers le même but. Le voyageur qui franchit sa montagne dans la direction d’une étoile, s’il se laisse trop absorber par ses problèmes d’escalade, risque d’oublier quelle étoile le guide. S’il n’agit plus que pour agir, il n’ira nulle part. La chaisière de cathédrale, à se préoccuper trop âprement de la location de ses chaises, risque d’oublier qu’elle sert un dieu. Ainsi, à m’enfermer dans quelque passion partisane, je risque d’oublier qu’une politique n’a de sens qu’à condition d’être au service d’une évidence spirituelle. Nous avons goûté, aux heures de miracle, une certaine qualité des relations humaines : là est pour nous la vérité. Quelle que soit l’urgence de l’action, il nous est interdit d’oublier, faute de quoi cette action demeurera stérile, la vocation qui doit la commander. Nous voulons fonder le respect de l’homme. Pourquoi nous haïrions-nous à l’intérieur d’un même camp ? Aucun d’entre nous ne détient le monopole de la pureté d’intention. Je puis combattre, au nom de ma route, telle route qu’un autre a choisie. Je puis critiquer les démarches de sa raison. Les démarches de la raison sont incertaines. Mais je dois respecter cet homme, sur le plan de l’Esprit, s’il peine vers la même étoile. Respect de l’Homme ! Respect de l’Homme !… Si le respect de l’homme est fondé dans le cœur des hommes, les hommes finiront bien par fonder en retour le système social, politique ou économique qui consacrera ce respect. Une civilisation se fonde d’abord dans la substance. Elle est d’abord, dans l’homme, désir aveugle d’une certaine chaleur. L’homme ensuite, d’erreur en erreur, trouve le chemin qui conduit au feu.

There are, no doubt, lessons here for the contemporary reader. The changing character of the native population, brought about through unremarked pressures on porous borders; the creation of an increasingly unwieldy and rigid bureaucracy, whose own survival becomes its overriding goal; the despising of the military and the avoidance of its service by established families, while its offices present unprecedented opportunity for marginal men to whom its ranks had once been closed; the lip service paid to values long dead; the pretense that we still are what we once were; the increasing concentrations of the populace into richer and poorer by way of a corrupt tax system, and the desperation that inevitably follows; the aggrandizement of executive power at the expense of the legislature; ineffectual legislation promulgated with great show; the moral vocation of the man at the top to maintain order at all costs, while growing blind to the cruel dilemmas of ordinary life—these are all themes with which our world is familiar, nor are they the God-given property of any party or political point of view, even though we often act as if they were. At least, the emperor could not heap his economic burdens on posterity by creating long-term public debt, for floating capital had not yet been conceptualized.

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

As compared to White-Americans, a larger percentage of African-American applicants to the vocational rehabilitation system are denied acceptance. Of the applicants accepted for service, a larger percentage of African-American cases are closed without being rehabilitated.

If you’re married, recognize you hold a covenant with your spouse, not your work. God ordained the biblical covenant of marriage. He didn’t create one for work. Your first priorities are God, the very center of all we do, and then your family. And then—and only then—your work. The problem is that we confuse our service to God with our vocation, and the two are not synonymous.

Instead of living in monasteries, committing their lives in service to themselves and their own salvation, or living in castles, commanding the world to mirror the kingdom of Christ, Luther argues, believers should love and serve their neighbors through their vocations in the world, where their neighbors need them.101 “God does not need our good works, but our neighbor does.

I've got to tell you that my vocation, my true calling, is serving others. Medicine is my avocation; it's part of how I answer my calling, but it's not all of it. I minister to bodies, but I also minister to hearts and souls.

Our legacy comprises the spiritual, intellectual, relational, vocational, and social capital we pass on. It’s the sum total of the beliefs you embrace, the values you live by, the love you express, and the service you render to others.

Joy is often an outgrowth not simply of following our vocation in life, but of helping those in need and of loving one another. So joy is not a selfish thing to seek, but a selfless thing to find.

At the risk of trespassing in areas I know little or nothing about, let me simply hint at some ways in which this might work out. If you work in information technology, how is your discipline slanted? Is it slanted toward the will to power or the will to love? Does it exhibit the signs of technology for technology’s sake, of information as a means of the oppression of those who do not have access to it by those who do? Is it developing in the service of true relationships, true stewardship and even true worship, or is it feeding and encouraging a society in which everybody creates their own private, narcissistic, enclosed world? Luther’s definition of sin was homo incurvatus in se, “humans turned in on themselves.” Does your discipline foster or challenge that? You may not be able to change the way the discipline currently works. You may be able to take some steps in that direction, given time and opportunity, but that isn’t necessarily your vocation. Your task is to find the symbolic ways of doing things differently, planting flags in hostile soil, setting up signposts that say there is a different way to be human. And when people are puzzled at what you are doing, find ways—fresh ways—of telling the story of the return of the human race from its exile, and use those stories as your explanation.

Christians ought to have a different approach to business. As believers, we should view work as both service and a form of worship.

If they are looking for a rewarding long term business with a plumber to perform tasks There are many companies who are working to decide what kind of vocational schools, replacement or installation of higher education institutions. For your education initiative must be the only option that is able to provide intensive plumber work relevant by the classic Nationwide Plumbing Code. After completing the program, each providing accreditation to another relevant effort and hard work as a plumber. The program includes training in the relevant programs to install and configure resources. It also includes mechanical design, troubleshooting, piping plans and key ingredients. Bacteriology and sanitation is also part of an important program for plumbers exercise. Although few plumbing works carried out in the classroom, the most important part of the class exercise is comfortable on the stage. The most important bands in principle were supposed to be a plumber in the direction of the company to do the exercises. It is organized in such a way that the student really easy, because you need a plumber's apprentice as an assistant purchasing palms running plumbing parts training. The student gets serious compensated despite the hour discovery replacement rate. He always takes four-year students to get the name of the certificate. In this position, the plumber will be held against the craftsman marketing consultant. When the full study plumbing, plumber charges may choose the next action plan for the office or a plumber, or may be may decide to acquire its own plumber in person in the office. System officeholder has more tasks and also includes all However, more flexibility. He came to power to decide employment opportunities for leadership simply do not want to take, and it can also maintain services in other management plumbers enough to have a lot less work if you need a cute hat.

Business is a noble vocation, directed to producing wealth and improving our world. It can be a fruitful source of prosperity for the areas in which it operates, especially if it sees the creation of jobs as an essential part of its service to the common good.

Our vocation is our calling to serve Christ; our occupations are the jobs we do to earn our way in the world. While it is our calling to press our occupations into the service of our vocation, it is idolatrous to equate the two. Happy is the man or woman whose vocation and occupation come close. But it is no disaster if they do not.

President Lyndon Johnson's Economic Opportunity Act, which established the Office of Economic Opportunity (OEO) and launched the “War on Poverty.” In the Pacific Northwest, OEO community development grants helped establish a host of organizations to address employment, health, housing, education and various legal needs. Beginning in 1965, the Yakima Valley Council for Community Action YVCCA opened centers to meet the farmworkers' health and social service needs. A year later they expanded to educational and legal services, offering adult basic education, English as a second language, high school equivalency programs, vocational training, health clinics, and day care. Volunteer attorneys helped workers address conflicts with immigration authorities and social service agencies.

MPs have become corporate politicians, envious of the hyper-wealthy elite they helped to create, frustrated at missing out on the spoils of their own policies. It is hardly stretching a point to say that many MPs now see their role not as a vocation, a duty or a service – but, rather, as just another upper-middle-class career option that is not being remunerated as well as other comparable professions.

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When, then, I ask what I ought to do every day, the answer is found in my vocation. What is my station in life according to the Ten Commandments? That is what I should do. Who is my neighbor in my family, at my work, in my congregation? It is my task to love them according to vocation. It is really that simple, and the Lord really is pleased with these simple works of service in our vocations. It is not glorious; it is not noticed by anyone else; there might be no 'Thank you' card. Our neighbor might not even notice. Works according to vocation are often dirty, small, and completely lacking the glory of more 'holy' works, but if these are done with faith in God and love for the neighbor, these small works are great, high, and glorious in the Lord's estimation.

Our legacy comprises the spiritual, intellectual, relational, vocational, and social capital we pass on. It’s the sum total of the beliefs you embrace, the values you live by, the love you express, and the service you render to others. It’s the you-shaped stamp you leave when you go.

Our vocation is a call to serve God and our fellow humans in the distinctive way that fits the shape of our being. In one way or another, Christian calling will always involve the care of God’s creation and people. This realigns us to the created world and to our neighbor, moving us from self-centered exploitation to self-sacrificing service and stewardship.

I would almost dare to say that the sickness is perhaps a very real and very dreadful hatred of life as such, of course subconscious, buried under our pitiful and superficial optimism about ourselves and our affluent society. But I think that the very thought processes of materialistic affluence (and here the same things are found in all the different economic systems that seek affluence for its own sake) are ultimately self-defeating. They contain so many built-in frustrations that they inevitably lead us to despair in the midst of “plenty” and “happiness” and the awful fruit of this despair is indiscriminate, irresponsible destructiveness, hatred of life, carried on in the name of life itself. In order to “survive” we instinctively destroy that on which our survival depends….Technics and wisdom are not by any means opposed. On the contrary, the duty of our age, the “vocation” of modern man is to unite them in a supreme humility which will result in a totally self-forgetful creativity and service.

Jesus’ attitude to the women whom he meets in the course of his Messianic service reflects the eternal plan of God, who, in creating each one of them, chooses her and loves her in Christ. Each woman therefore is ‘the only creature on earth which God willed for its own sake.’ Each of them from the ‘beginning’ inherits as a woman the dignity of personhood. Jesus of Nazareth confirms this dignity, recalls it, renews it, and makes it a part of the Gospel and of the Redemption for which he is sent into the world.

Our deepest calling is to grow into our authentic selfhood, whether or not it conforms to some image of who we ought to be. As we do so, we will not only find the joy that every human being seeks—we will also find our path of authentic service in the world. True vocation joins self and service, as Frederick Buechner asserts when he defines vocation as "the place where your deep gladness meets the world's deep need.

Mensonge. Le prêtre avait raison. C’était dommage de voir tant d’autorité, de vocation, d’habileté innée, au seul service d’animaux. On n’avait pas idée ! Le bélier le plus têtu, le plus bête, le plus mauvais, entre les mains de Gabriel changeait de nature. Il ne lui manquait plus que la parole. – Qu’est-ce que tu fais aux bêtes, petit ! On dirait que tu les ensorcelles ! – Rien. Je les mène au pré, comme tout le monde. Il souriait. Et continuer d’éduquer les agneaux avec des mots et des gestes que personne ne savait dire et faire.

11. Lack of controlled sexual urge. Sex energy is the most powerful of all the stimuli which move people into action. Because it is the most powerful of the emotions, it must be controlled, through transmutation, and converted into other channels. 12. Uncontrolled desire for “something for nothing.” The gambling instinct drives millions of people to failure. Evidence of this may be found in a study of the Wall Street crash of ’29, during which millions of people tried to make money by gambling on stock margins. 13. Lack of a well defined power of decision. Men who succeed reach decisions promptly, and change them, if at all, very slowly. Men who fail reach decisions, if at all, very slowly, and change them frequently, and quickly. Indecision and procrastination are twin brothers. Where one is found, the other may usually be found also. Kill off this pair before they completely “hog-tie” you to the treadmill of failure. 14. One or more of the six basic fears. These fears have been analyzed for you in a later chapter. They must be mastered before you can market your services effectively. 15. Wrong selection of a mate in marriage. This is a most common cause of failure. The relationship of marriage brings people intimately into contact. Unless this relationship is harmonious, failure is likely to follow. Moreover, it will be a form of failure that is marked by misery and unhappiness, destroying all signs of ambition. 16. Over-caution. The person who takes no chances generally has to take whatever is left when others are through choosing. Over-caution is as bad as under-caution. Both are extremes to be guarded against. Life itself is filled with the element of chance. 17. Wrong selection of associates in business. This is one of the most common causes of failure in business. In marketing personal services, one should use great care to select an employer who will be an inspiration, and who is, himself, intelligent and successful. We emulate those with whom we associate most closely. Pick an employer who is worth emulating. 18. Superstition and prejudice. Superstition is a form of fear. It is also a sign of ignorance. Men who succeed keep open minds and are afraid of nothing. 19. Wrong selection of a vocation. No man can succeed in a line of endeavor which he does not like. The most essential step in the marketing of personal services is that of selecting an occupation into which you can throw yourself wholeheartedly. 20. Lack of concentration of effort. The jack-of-all-trades seldom is good at any. Concentrate all of your efforts on one definite chief aim.

You are confronted again and again with the choice of letting God speak or letting your wounded self cry out. Although there has to be a place where you can allow your wounded part to get the attention it needs, your vocation is to speak from the place in you where God dwells. When you let your wounded self express itself in the form of apologies, arguments, or complaints--through which it cannot be truly heard--you will only grow frustrated and increasingly feel rejected. Claim the God, in you, and let God speak words of forgiveness, healing, and reconciliation, words calling to obedience, radical commitment, and service. People will constantly try to hook your wounded self. They will point out your needs, your character defects, your limitations, and sins. That is how they attempt to dismiss what God, through you, is saying to them. Your temptation, arising from your insecurity and doubt, is to begin believing their definition of you. But God has called you to speak the Word to the world and to speak it fearlessly. While acknowledging your woundedness, do not let go of the truth that lives in you and demands to be spoken. It will take a great deal of time and patience to distinguish between the voice of your wounded self and the voice of God, but as you grow more and more faithful to your vocation, this will become easier. Do not despair; you are being prepared for a mission that will be hard but fruitful.

Rhythm is evident everywhere in the world. In the Way of Noh dance, minstrels with their wind and string instruments all have their own harmonious, regular rhythms. In the Way of martial arts, releasing an arrow, firing a gun and even riding a horse have distinctive cadences. Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind.

Rhythm is evident everywhere in the world. In the Way of Noh dance, minstrels with their wind and string instruments all have their own harmonious, regular rhythms. In the Way of martial arts, releasing an arrow, firing a gun and even riding a horse have distinctive cadences. Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind. Particularly in this Way, inability to comprehensively see the most fundamental matters will make it difficult to excel. If you learn these principles successfully, however, you will not lose to twenty or even thirty foes. First, by dedicating your energies wholeheartedly to learning swordsmanship and practicing the “Direct Way,” you will defeat men through superior technique, and even beat them just by looking with your eyes. Your body will learn to move freely through the rigors of arduous training and you will also overcome your opponent physically. Furthermore, with your spirit attuned to the Way you will triumph over the enemy with your mind.

Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind. Particularly in this Way, inability to comprehensively see the most fundamental matters will make it difficult to excel. If you learn these principles successfully, however, you will not lose to twenty or even thirty foes. First, by dedicating your energies wholeheartedly to learning swordsmanship and practicing the “Direct Way,” you will defeat men through superior technique, and even beat them just by looking with your eyes. Your body will learn to move freely through the rigors of arduous training and you will also overcome your opponent physically. Furthermore, with your spirit attuned to the Way you will triumph over the enemy with your mind. Having come so far, how can you be beaten by anyone? In the case of large-scale strategy [implemented by generals, victory is had in many forms]: win at having men of excellence, win at maneuvering large numbers of men [effectively], win at conducting oneself properly, win at governance, win at nourishing the people, and win at conducting the laws of the world the way they are meant to be.

Life has always been commonplace to common- place people; it has been sublime only when men have lived sublimely. Every great cause that ever challenged the support of men demands our service today. The only Holy Land is the ground under our feet; the one Golden Age is the better time we may help bring in; the Kingdom of Heaven is here when we live it from within. To recognize this moment as the supreme opportunity, to reverence the little task at hand as the highest call, is the one way to make of the vocation a path to the achievement, in ever growing measure, of culture, service, sanity and wisdom.

Now, rather than proclaiming his jobless status the career jobseeker hides it, like something obscene, behind a screen of training courses and voluntary work and expressions of rictus positivity, and he becomes ever more complicit with this concealment in proportion to his desperation. The jobseeker must have an alibi ready to explain away every gap in his employment history, while the most mundane experience becomes the occasion of a personal epiphany: "working in a busy café really taught me something about the importance of customer service." Skills are valued over knowledge. Non-vocational qualifications are almost a liability, unless they are emptied of content; a degree in literature is valued not for its evidence of critical thought but because it shows that the applicant has word processing experience.

When we reconcile with ancestors who experienced different types of persecution or who enacted violence and oppression, we make repairs in our personal psyches and family histories that, in turn, mend cracks in the larger spirit of humanity. This supports us in moving beyond identifying with victim/victimizer consciousness and in embodying what is beautiful and helpful from the past. Transforming generations of family and cultural pain also frees us to draw upon the support of the loving ancestors for prosperity in our vocation and service in the world.

Chanel’s color choice—black, which historically had been worn by ladies in mourning—was now a canny and provocative reminder to men of their maids or shopgirls who provided other services outside of their vocational bounds. Imagine, the gentleman in his home, his lady of the house and maid wearing similar dresses? Social equanimity, economic whitewashing, and warped seduction combined in one dress.

What we feel compelled to do, whether it’s making art or giving your life to God, evolves out of the inner fabric of our lives, however disguised the patterns may be to us. The work, the vocation, is an attempt on the part of the would-be artist to fulfill in an inner way, in a symbolic way, what the outer world is failing to provide him with in the service of wholeness.

The communal nature of the kingdom of God also draws our attention to the fact that we discover our calling—and, as previously noted, our true self—in community. Here, through the help of others who know us well, we learn to discern our gifts and find our authentic voice and vocation. We are all called to Christ-following and loving service of God and neighbor. But the specific call that is rooted in your unique identity, gifts and personality will be found as you come to know both God and self in Christian community.

A job is a vocation only if someone else calls you to do it and you do it for them rather than for yourself. And so our work can be a calling only if it is reimagined as a mission of service to something beyond merely our own interests.

Self-Analysis Questionnaire for Personal Inventory. 1.   Have I attained the goal which I established as my objective for this year? (You should work with a definite yearly objective to be attained as a part of your major life objective.) 2.   Have I delivered service of the best possible quality of which I was capable, or could I have improved any part of this service? 3. Have I delivered service in the greatest possible quantity of which I was capable? 4. Has the spirit of my conduct been harmonious and cooperative at all times? 5. Have I permitted the habit of procrastination to decrease my efficiency, and if so, to what extent? 6. Have I improved my personality, and if so, in what ways? 7. Have I been persistent in following my plans through to completion? 8. Have I reached decisions promptly and definitely on all occasions? 9. Have I permitted any one or more of the six basic fears to decrease my efficiency? 10. Have I been either over-cautious, or under-cautious? 11. Has my relationship with my associates in work been pleasant, or unpleasant? If it has been unpleasant, has the fault been partly, or wholly mine? 12. Have I dissipated any of my energy through lack of concentration of effort? 13. Have I been open-minded and tolerant in connection with all subjects? 14. In what way have I improved my ability to render service? 15. Have I been intemperate in any of my habits? 16. Have I expressed, either openly or secretly, any form of egotism? 17. Has my conduct toward my associates been such that it has induced them to respect me? 18. Have my opinions and decisions been based upon guesswork, or accuracy of analysis and thought? 19. Have I followed the habit of budgeting my time, my expenses, and my income, and have I been conservative in these budgets? 20. How much time have I devoted to unprofitable effort which I might have used to better advantage? 21. How may I re-budget my time, and change my habits so I will be more efficient during the coming year? 22. Have I been guilty of any conduct which was not approved by my conscience? 23. In what ways have I rendered more service and better service than I was paid to render? 24. Have I been unfair to anyone, and if so, in what way? 25. If I had been the purchaser of my own services for the year, would I be satisfied with my purchase? 26. Am I in the right vocation, and if not, why not? 27. Has the purchaser of my services been satisfied with the service I have rendered, and if not, why not? 28. What is my present rating on the fundamental principles of success? (Make this rating fairly and frankly, and have it checked by someone who is courageous enough to do it accurately.)

Living with naked faith in the naked word of God is neither fideistic sentimentality, nor an uncritical hermeneutic of scripture. It is the unfathomable spiritual depth of Palmer, a young woman who turns the grief over the death of her children into loving service to thousands. Naked faith is the commitment of Christians to say yes to God’s call to mission, even though it means sacrifice: pastoring bi-vocationally so that one can serve among the urban and rural poor, choosing to plant a new congregation in the inner city rather than a booming suburb. It means saying yes to God’s call even though one’s denomination has no systems to contain new monastic communities or to ordain those who are called to unpaid service in such communities. It means creating new paradigms of ministry to reach people the church has turned away. This kind of naked faith is at the heart of the new monasticism.

Even the Armed Services Vocational Battery, which is a group of tests given to determine whether servicemen who want to join a Special Forces unit are minimally qualified, reveals serious educational problems. Sixty-six percent of all applicants fail to meet the minimum educational standards on the tests. Eighty-six percent of African-American applicants and 79 percent of Hispanic applicants fail.13

Here, then, is the utopian life-span. Twenty-one years of nurture and education, that is, conditioning: three years of forced labor at the more disagreeable tasks and services: twenty years at a favored profession or vocation, as and where indicated by the national government; and finally, compulsory retirement after forty-five, with the remaining years of life devoted to leisure undiluted by any other duty than public work. Since there are no gradations of income in this society, the chief rewards for outstanding service are honors, status, authority, power. By taking the constitution of the United States as a model, the President of the Country became commander-in-chief of the industrial army; and since this army is in constant being, the political system is plainly that of a dictatorship: in effect, this mode of economic organization committed the country to a perpetual Cold War.

Calling is connection: Uncovering our calling is a deliberate choice to serve others and to make a difference in the world. Our calling is made manifest in service to others...it is paradoxical but true; we are more likely to receive the meaning and fulfillment we seek when we enable others to achieve the meaning and fulfillment they seek, as well.

Military service is not just a vocation. It is a way of life, an attitude that you carry in your heart even after you are discharged.

Students are expected to demonstrate creativity and perform service in order to get into college, but no one thinks they should be dumb enough to take them seriously as vocational goals.

There is a certain kind of action that leads to freedom and fulfillment,” Krishna begins. “A certain kind of action that is always aligned with our true nature.” This is the action that is motivated by dharma. This is the action taken in the service of our sacred calling, our duty, our vocation. In dharma, it is possible to take passionate action without creating suffering. It is possible to find authentic fulfillment of all human possibilities.

French and Italian hospitality industries, food service employees take pleasure in being the best at what they do. They may be the finest oyster shucker, the most knowledgeable vintner, an expert cheese purveyor. Toiling in an American supermarket is widely presumed to be a stopgap job, seldom a vocation.

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.

For centuries the church, while affirming Genesis 2 and the goodness of marriage, conceded the distractions of domestic life. One medieval solution proposed to divide the “housekeeping” among the people of God. Married people would tend to “earth” while monks and nuns, who renounced marriage, would do the work of heaven, praying “for the world, in the world’s stead.”7 During the Reformation, theologians like John Calvin and Martin Luther abolished what had become a sacrosanct division between celibates and married. By developing the concept of vocation, they taught that domestic obligation could be rendered as service to God, just as prayer and fasting were forms of worship: “Everyone [was] now expected to live all their lives coram Deo; before the face of God.”8 At the most fundamental level, vocation became a Christological category—a way of baptizing the housekeeping as sacred duty performed to God in the service of one’s neighbor.

14. ONE OR MORE OF THE SIX BASIC FEARS. These fears have been analyzed for you in a later chapter. They must be mastered before you can market your services effectively. 15. WRONG SELECTION OF A MATE IN MARRIAGE. This a most common cause of failure. The relationship of marriage brings people intimately into contact. Unless this relationship is harmonious, failure is likely to follow. Moreover, it will be a form of failure that is marked by misery and unhappiness, destroying all signs of AMBITION. 16. OVER-CAUTION. The person who takes no chances, generally has to take whatever is left when others are through choosing. Over-caution is as bad as un-der-caution. Both are extremes to be guarded against. Life itself is filled with the element of chance. 17. WRONG SELECTION OF ASSOCIATES IN BUSINESS. This is one of the most common causes of failure in business. In marketing personal services, one should use great care to select an employer who will be an inspiration, and who is, himself, intelligent and successful. We emulate those with whom we associate most closely. Pick an employer who is worth emulating. 18. SUPERSTITION AND PREJUDICE. Superstition is a form of fear. It is also a sign of ignorance. Men who succeed keep open minds and are afraid of nothing. 19. WRONG SELECTION OF A VOCATION. No man can succeed in a line of endeavor which he does not like. The most essential step in the marketing of personal services is that of selecting an occupation into which you can throw yourself wholeheartedly. 20. LACK OF CONCENTRATION OF EFFORT. The "jack-of-all-trades" seldom is good at any. Concentrate all of your efforts on one DEFINITE CHIEF AIM.

All Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity. ... In order to reach this perfection the faithful should use the strength dealt out to them by Christ's gift, so that ... doing the will of the Father in everything, they may wholeheartedly devote themselves to the glory of God and to the service of their neighbor.

WRONG SELECTION OF A VOCATION. No man can succeed in a line of endeavor which he does not like. The most essential step in the marketing of personal services is that of selecting an occupation into which you can throw yourself wholeheartedly.

I do not think that the vocation of writer is superior to any other, but I do believe it is the most useful life for me, the one in which I can most be of service to this questionable project of human civilization—partly because it is where my strengths lie, and partly because it keeps me stable enough to be available in other respects.

In The Highly Sensitive Person, Elaine N. Aron, PhD, writes that finding the right vocation for the HSP is the hottest topic in her seminars. This makes perfect sense since a large group of chronic pain sufferers are either unemployed, working part time, hate their jobs, or have recently been forced to leave their jobs, or retired. They don’t know how to move forward—in career-coma—feeling unproductive and empty. Aron explains that HSPs “don’t thrive on long hours, stress, and overstimulating work environments.” Their difficulty in finding a satisfying endeavor stems from “their not appreciating their role, style, and potential contribution.” These people are often gifted artists or writers, teachers, consultants, counselors—people of great intuitive talents stuck in mundane and externally draining environments. They only find true satisfaction when matched with the right career—only truly happy when they are “liberated” from the first half of their lives and finally begin listening to their own voices. Aron continues, “Being so eager to please, we’re not easy to liberate. We’re too aware of what others need…. Often their intuition gives them a clearer picture of what needs to be done. Thus, many HSPs choose vocations of service.