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The concept of “vocation” is one that is constantly evolving. Members of the Alma College community are using the term “vocation” to prompt discussion of meaning, purpose, and calling in life. Discover “Vocation” An Essay on the Concept of Vocation Carol M. Gregg Alma College Discovering Vocation: The Lilly Project at Alma College is prompting a discussion on the concept of “vocation.” Members of the campus community are releasing the term from the confines of technical trades schools (vo-tech) and from religious professionals (clergy) so that the concept includes, but is not limited to, either of those worthy vocations. The concept of “vocation,” like many concepts, is one that is constantly evolving. At Alma College, we are using the term “vocation” to prompt discussion of meaning, purpose, and calling in life. Building on the reformed tradition of Protestant Christianity, which is the college’s heritage, we use the term in an intentionally inclusive way and in so doing have found that the concept of vocation is rich, broad, and inspiring. “Vocation” is Rich – Significant Historical Impact The concept of vocation is rich, for it has a long and valued history. The word “vocation” stems from the Latin root “vocare,” meaning “to call,” but the concept of vocation as a calling predates the Latin and has been in existence for thousands of years. Some 2,000 years before the Common Era, Abraham, a patriarch in Jewish, Muslim, and Christian traditions, was called by God to leave his home for a promised land where he would become a father of many nations. Abraham had a calling, a life purpose, a vocation. It was a purpose given to him by God and one which he fulfilled over a period of decades. Like Abraham, there are many other religious figures that are called to special work. Zarathustra, who lived in the area of Iran in the first millennium BCE, was a prophet of Zoroaster called to preach the coming of the reign of Ahura Mazda. In the Christian tradition, the Apostle Paul was called to stop persecuting Christians and begin preaching Christianity. The concept of vocation as a calling or life purpose has its roots in early religious figures – individuals who are called of a divine power to perform special work on earth, usually to spread of religion. Many times, the call of these first prophets is described in mystical terms. Israel’s prophet Ezekiel saw the heavens open and unusual creatures (Ez 1:1-28). Islam’s prophet Muhammad had nocturnal visions in which he saw a divine being (Sura 17:1, 53:1-18, 81:19-26). These examples of major religious figures have led some to believe that a calling must always be a mystical experience, but experience shows this is not the case. The concept of a calling evolved to include both those who had a sudden, mystical experience as well as those who did not. Nonetheless, given that major religious figures experienced a divine calling, calling and vocation became associated with religious leadership. Whether or not an individual had a mystical experience, religious leaders were considered called of the divine. One of the times the close association of calling and vocation with religious leadership changed was during the Protestant reformation of the 1500’s. Two major figures of the reformation, Martin Luther and John Calvin, both asserted that any work done for the glory of God and for the good of others was a vocation, a calling from God. Luther, in reacting to the abuses propagated by church officials, argued that vocation was a call to serve neighbors in the world rather than withdrawing from the world as a priest or monk. In this way, he significantly broadened the understanding of vocation to include the categories of family, government, and church. In essence, Luther believed that all vocations are best considered works which give witness to Christ. John Calvin joined Luther in affirming that all work could rightly be considered a vocation and a calling from on high. Calvin firmly affirmed all forms of honest work as worthy in the eyes of the Divine and therefore acknowledges the intrinsic value of individuals and their work; this affirmation is to be understood in light of a society, then and now, that deems some work better, more worthy, and more honorable than other work and likewise values some individuals more than others. Calvin wrote, “No task will be so sordid and base, provided you obey your calling in it, that it will not shine and be reckoned very precious in God’s sight.” Through this emphasis, Calvin shows that all people can have a vocation and calling, and both the work and the worker are precious to God. The long and rich history of the concept of vocation demonstrates a great depth of meaning. It is a concept that has evolved over time, growing increasingly inclusive. Because of this rich history and inclusive understanding of vocation, it is a shame when the concept is applied only to religious leadership or to an employment-oriented training program. Vocation is much more that than. Vocation is a rich concept; it is also broad. “Vocation” is Broad – Appropriate For All People Alma College was founded by Presbyterians in 1886. Presbyterians have their roots in the works of John Calvin, but their theological growth continues to this day. One of the essential values of Presbyterianism is to be “reformed, but always reforming.” Such has happened with the concept of vocation. Modern day reformed theologian, Nancy Duff, claims that the concept of vocation declares, “Your life matters; furthermore, your life matters where you are right now.” She adds, “Our lives have divinely ordained purpose where we are and who we are at any given moment.” In making these claims, Duff has squarely moved the concept of vocation well beyond that of employment or career and in so doing acknowledges the value of the young, old, unemployed, and disabled in our midst. Duff affirms that “we have been called into existence and called to be God’s faithful people for a purpose ” (emphasis mine). She has connected the concepts of vocation and calling with that of purpose and in doing so she has broadened the concept of vocation so that it can include all people of all walks of life whether or not they are employed. Vocation gives purpose. Reformed theologians are not the only ones who have connected vocation with purpose. Richard Foster, a member of the Religious Society of Friends, in writing on the spirituality of work, connects calling with purpose: "We have a sense of calling, a God-given ability to do a job linked with a God-given enjoyment in doing it. We have a sense of responsibility to do something in our own time that has value. We have a sense of freedom from the burden of the workaholic, for we are not asked to do more than we can. We have a sense of creativity that enables us to place the autograph of our souls on the work of our hands. We have a sense of dignity, for we value people over efficiency. We have a sense of community, for we know that our life together is more important than the end product. We have a sense of solidarity with the poor to empower them to do what they cannot do by themselves. And we have a sense of meaning and purpose, for we know that we are working in cooperation with God to bring the world one step closer to completion." Both Duff and Foster have connected vocation and calling with a sense of meaning and purpose, and both claim that vocation and calling are divinely inspired. Following in the reformed tradition of constant reformation and the pattern of expanding of the concept of vocation, Alma College uses the term in the broadest ways. While many of the campus community understand themselves to be people of faith, there are others who claim no faith commitments. For that reason, we have chosen to again broaden the concept of vocation so that it reaches people of any, of all and of no faith tradition. We believe all people, regardless of their spiritual commitments, can have a vocation providing meaning and purpose. In making this transition we have borrowed from another reformed thinker, Frederick Buechner. He writes: "The kind of work God usually calls you to is the kind of work (a) that you need most to do and (b) that the world most needs to have done. If you really get a kick out of your work, you’ve presumably met requirement (a), but if your work is writing TV deodorant commercials, the chances are you’ve missed requirement (b). On the other hand, if your work is being a doctor in a leper colony, you have probably met requirement (b), but if most of the time you’re bored and depressed by it, the chances are you have not only bypassed (a) but probably aren’t helping your patients much either. Neither the hair shirt nor the soft berth will do. The place God calls you to is the place where your deep gladness and the world’s deep hunger meet." One of the values of Buechner’s definition is drawing a connection between one’s passion or “deep gladness” and the world’s needs. He clearly states that in his view God is the one who issues calls, but that those calls come in response to the needs of the world. At Alma College, we use Buechner’s connections between gifts and abilities and the world’s needs to claim that for some a calling comes from God and for others a calling may come from the needs of the world. Both, we see as valid callings. The concept of vocation is rich in historical impact; it is also broad and inclusive. It is a concept that has expanded from focusing only on religious leadership to including all forms of work. It has grown from centering on careers to embracing all people whether or not they are employed. It has even stretched from being an exclusively religious concept to one which can be appreciated by atheists and agnostics. At Alma College we have found that the concept of vocation is rich and broad, and because of this we have also found that it is inspiring. “Vocation” is Inspiring – Longing for Meaning and Purpose Sharon Daloz Parks, in reflecting on her work with young adults, writes “I have observed, among some of the most talented, many who simply have been lured into elite careers before anyone has invited them to consider the deep questions of purpose and vocation.” In the Discovering Vocation Project we have found that it does not take the prodding of many questions to open the floodgates of a longing for meaning and purpose. Students, along with faculty and staff, want a vocation; they crave a calling if they do not have one and guard it if they do. In the words of Nancy Duff, people want to know that their life matters. Discussion of the concept of vocation through speakers, book discussions, and a host of other programs at Alma College has affirmed the possibility of a vocation for all people. What the Discovering Vocation Project has not done, and does not intend to do, is to answer questions. I see our role as that of asking questions: "What is your vocation?" "To what are you committed?" "How will you spend your life, knowing that each day is irreplaceable currency?" Each person must answer these questions in each chapter of his or her life. Often times when individuals begin the process of seeking a vocation, their first inclination is to think about their own interests, needs, and desires. While this is a natural starting place, as Buechner reminds us, it is not the ending place. It is only as our gifts and abilities are put in service to the needs of the world that we find our vocation and greatest sense of satisfaction. It is the needs of others and work for the common good that helps us move beyond ourselves and into vocation. Brian Mahan in his book on vocation writes, “We long for a kind of self-forgetful yet fully engaged sense of immediacy, for a more graced and gracious way of being in this world, one that cuts deeper than the surface imagery sketched by our infernal preoccupation with some soon-to-be success or failure (financial, social, or spiritual).” Mahan recognizes a fundamental human longing for a particular way of being in the world, a way which is marked by a deep sense of purpose. He asserts that a focus on self hinders our vocation and that only as we forget ourselves will we find the fulfillment we long for. Members of the Alma College campus community have seen examples of this kind of self-forgetful vocation. Millard Fuller, founder of Habitat for Humanity, told his life story in a way that left few dry eyes, but encouraged each to find his or her vocation. Robert F. Kennedy Jr. spoke of his life’s work as an environmental lawyer with tremendous passion. Having seen vocation embodied, members of the community long for vocation themselves. What is less visible in the embodied vocation is the struggle which led to that point. Fuller’s story includes a twelve year journey from businessman to founder of Habitat for Humanity. Kennedy was sidetracked for a time with personal challenges before he discovered how he wanted to spend his life. Nonetheless, both stand as powerful witnesses to the joy, good, and satisfaction of living out one’s vocation. Seeing the concept of “vocation” in others inspires us to find out own. The concept of “vocation” is rich, broad, and inspiring and yet discovering vocation for oneself is ultimately mysterious. There is no formula to slot people into their niche in life. Knowing oneself and knowing the needs of the world is a start, but only through a lively dynamic in which individuals interact with their environment while seeking the good of others will they find their calling. A liberal arts education, such as the one offered at Alma College, encourages students to explore the needs of the world and their own passions through exposure to a variety of disciplines. Readings, speakers, the arts and sciences prompt individuals to reflect on the world and their place in it as does late night conversations with peers and the personal guidance from faculty and staff. These intellectual pursuits, along with the programming of the Discovering Vocation Project, encourage students to engage in the dynamic which can lead to the discovery of vocation. In the tradition of being reformed, yet always reforming, this dynamic is lifelong. A Working Definition Having wrestled with the concept of vocation, I have developed the following working definition of vocation. Vocation is Life spent for the good of others, rooted in deep commitments, blossoming in satisfaction and joy This definition means that one willingly gives of oneself, his or her time and energy for the good of others. It is not always easy to determine what the good of others is; such a determination can require rigorous research, thought, and reflection. The gift of one’s time and energy to the common good must be rooted in deep personal commitments, whether they are religious or secular. Only deep commitments will sustain vocation over an extended period of time. The result of living out one’s personal commitments in a way which contributes to the good of others is satisfaction and joy. This result is to be distinguished from superficial pleasures or a life of ease, because vocations can call a person to challenging sacrifices. Nonetheless, a sense of deep joy and satisfaction can come as a result of living out one’s vocation. Not surprisingly, this definition of vocation corresponds with the mission of Discovering Vocation: The Lilly Project at Alma College, which is to develop leaders who think critically, lead wisely, serve generously, and live faithfully. December 2004 Endnotes The Discovering Vocation Project is a network of twelve programs made possible by a generous grant from Lilly Endowment Inc. See http://www.alma.edu/academics/vocation for more information. Significant speculation surrounds the date of Zarathustra. Many Christian traditions, such as the Roman Catholic, have rich understandings of vocation which have spanned centuries. For the purpose of this paper and the context of Alma College, I am focusing primarily on the reformed tradition. This limitation is for the sake of brevity, not to disregard the many contributions of other traditions. Hillerbrand, (Ed.), The Oxford Encyclopedia of the Reformation, (Oxford University Press, 1996), p.245. Calvin, Institutes of the Christian Religion, (Eerdmans, 1986), 3.10.6. Duff, “Reformed Theology and Medical Ethics: Death, Vocation, and the Suspension of Life Support” in Toward the Future of Reformed Theology: Tasks, Topics, Traditions, Willis and Welker (eds.) (Eerdmans, 1999), p.311. Ibid., p. 311. Foster, Streams of Living Water, (Harper Collins, 1998), p. 270. Buechner, Wishful Thinking: A Theological ABC, (Harper & Row, 1973), p. 95. Parks, Big Questions, Worthy Dreams, (Jossey-Bass 2000), p. 3. Mahan, Forgetting Ourselves on Purpose: Vocation and the Ethics of Ambition, (Jossey-Bass, 2002), p. xxi. References Buechner, F. (1973). Wishful Thinking: A Theological ABC. New York: Harper & Row. Calvin, J. (1986). Institutes of the Christian Religion. Grand Rapids: Eerdmans Publishing Co. Duff, N. (1999). Reformed Theology and Medical Ethics: Death, Vocation, and the Suspension of Life Support. In Willis, D. and Welker, M. (Eds.) Toward the Future of Reformed Theology: Tasks, Topics, Traditions (pp 302-320). Grand Rapids: Eerdmans. Foster, R. (1998). Streams of Living Water. San Francisco: Harper Collins. Hillerbrand, H. (Ed.), (1996). The Oxford Encyclopedia of the Reformation. New York: Oxford University Press. Mahan, B. (2002). Forgetting Ourselves on Purpose: Vocation and the Ethics of Ambition. San Francisco: Jossey-Bass. Parks, S. Daloz. (2000). Big Questions, Worthy Dreams. San Francisco: Jossey-Bass. |
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