This is the second half of a two-part article that appeared in the Winter and Spring 2013 issues of InTrust magazine. Both parts, with full graphic treatment, appear here. This half focuses on what seminaries and churches can do to help heal the divide between faith and work in many Christians’ lives today.
Theology for Workers in the Pews
In the last issue of InTrust, Chris R. Armstrong wrote that churches are good at helping people find meaning on Sunday morning, but during the “other 100,000 hours”—the lifetime that people spend earning their daily bread — pastors often have little to contribute. This is unfortunate, because when people labor, it’s possible for them to be co-laborers with Christ who both build up the world, helping it flourish, and also grow in grace, learning new disciplines.
Read the full article at www.intrust.org/work.
In this companion article, Armstrong describes how schools and organizations are making connections between faith and work. In some cases, organizations are helping business leaders to think ethically and theologically. In other cases, they’re helping clergy to engage more intelligently with business leaders in congregations.
Let’s take as given that work matters—it matters to God, and it is most people’s primary arena of discipleship. And let’s agree that the primary role of seminaries and theological schools is to form pastors and scholars who teach and lead people in discipleship. Therefore, it makes sense that theological education should serve a vital role in making the connection between faith and work.
Yet most theological schools are not doing this well. Continue reading
Love this reflection on the relationship between right action and right belief by Franciscan Richard Rohr. It is available here.
Orthodoxy over Orthopraxy
A Christian, or any holy person, is someone who is animated by the Holy Spirit, a person in whom the Spirit of Christ can work. That doesn’t have to mean that you consciously know what you are doing, or that you even have to know, or that you even belong to the right Jesus group. As Paul said to the Athenians, “The God whom I proclaim is in fact the one you already worship without knowing it” (Acts 17:23).
In Matthew 25, the dead say, “When have we seen you hungry? When have we seen you thirsty?” And the Christ says in return, “Because you did it for these little ones, you did it for me.” In each case, they did not know, at least consciously; that they were doing it for God or Jesus or even love. They just did it, and presumably from a pure heart, without any obvious religious affiliation or other motive.
It never depends upon whether we say the right words, or practice the right ritual, but whether we live the right reality. It is rather clear to me now that the Spirit gets most of her work done by stealth and disguise, not even caring who gets the credit, and not just by those who say, “Lord, Lord!” (Matthew 7:21). Jesus seems to be making this exact point in his story of the two sons (Matthew 21:28-32). The one who actually acts, even if he says the wrong words, “does the Father’s will,” and not the one who just says the right words.
Adapted from Simplicity: The Freedom of Letting Go, p. 193, Day 206
Before you Reformed types dismiss the thrust of this reflection as universalist, check out this article on Jonathan Edwards’s willingness to think of the Stockbridge Indians as “noble pagans,” where Edwards scholar Gerald McDermott insists that “Edwards praised these Indians not for the truth of their ideas but the quality of their lives, just as Luke had commended Cornelius for the quality of his practice.”
And once and for all, NO, Francis of Assisi never said “Preach the gospel always; if necessary, use words.” Or at least, there is no evidence that he did. See here.
English: Coca-Cola 375 mL cans – 24 pack (Photo credit: Wikipedia)
So let’s go down the list of the individual tools and substances used to make a can of Coca-Cola, and their places of origin:
Bauxite from a mine in the 4,000-person town of Pinjarra in Western Australia.
Molten cryolite from Greenland.
Bars of pure aluminum shipped from the port of Bunbury, Australia, to Long Beach, California and shaped into cans in a rolling mill in Downey, California.
Corn grown in any number of places, milled and processed in sophisticated ways to produce high-fructose corn syrup.
Vanilla from a Mexican orchid.
Cinnamon from a Sri Lankan tree.
Coca-leaf from South America, processed in a unique factory in New Jersey to remove the cocaine.
Kola nut from a tree in the African Rain Forest.
Processed in Atlanta.
Says the source of all this information (check it out–it’s worth the read):
The number of individuals who know how to make a can of Coke is zero. The number of individual nations that could produce a can of Coke is zero. This famously American product is not American at all. Invention and creation is something we are all in together. Modern tool chains are so long and complex that they bind us into one people and one planet. They are not only chains of tools, they are also chains of minds: local and foreign, ancient and modern, living and dead — the result of disparate invention and intelligence distributed over time and space. Coca-Cola did not teach the world to sing, no matter what its commercials suggest, yet every can of Coke contains humanity’s choir.
You go, civilization!
(Hat-tip to the fascinating NextDraft newsletter.)
Economics and Theology in Creative Partnership:
toward a thriving society
Folks, in April I’ll be in Seattle doing this. Come join me!
The Center for Integrity in Business (CIB) and the Center for Biblical and Theological Education (CBTE) are pleased to co-host a conversation in partnership with the Acton Institute on the intersection of business, economics, and Wesleyan theology. This April 10-12, 2013, series of seminars will examine how Wesley’s theology, with its focus on the complete and practical integration of life and faith in holiness, can speak to marketplace and church leaders alike about building a flourishing workplace.
Speakers include Bob Doll, chief equity strategist for Nuveen Asset Management; Sondra Wheeler, professor of Christian ethics at Wesley Theological Seminary and author of Wealth as Peril and Obligation: Possessions in the New Testament; David Wright, provost at Indiana Wesleyan; Stephen Grabill, research scholar in theology at Acton Institute; and Chris Armstrong, professor of church history at Bethel Seminary.
Check the CIB website or contact Stacey O’Farrell (email@example.com or 206-378-5415) or Tom Lane (firstname.lastname@example.org or 206-281-2054) for more details and registration information.
I just read that I’m now a “distinguished guest speaker.” Checked quickly in the mirror: doesn’t look like I have any more grey hairs . . .
Anyhow, the Madison C S Lewis Society has just posted the audio of a tremendous series of nine top scholars, plus me, speaking at their Oct 2012 conference on the ten books that most influenced C S Lewis. I’ve got to say this was the most stimulating conference I’ve attended in a long, long time.
These were the books Lewis listed toward the end of his life in answer to a question from the American magazine The Christian Century about which books had most influenced his “sense of vocation and philosophy of life.” My assignment: to discuss how Boethius’s Consolation of Philosophy, of which the medievalist Lewis said, “To acquire a taste for it is almost to become naturalized in the Middle Ages,” influenced the Oxford don.
Appropriate to my activities these days in Bethel Seminary’s Work with Purpose initiative, in this talk I pay particular attention to the question of how Lewis saw his own vocation as a public intellectual attempting to preserve and recommend the Old Western Christian tradition.
The link is here. (In my bit, the talk is around 40 minutes; the lively Q&A at the end is perhaps the most interesting part: you may just want to skip ahead!) And here is the full list of books and speakers:
|The Idea of the Holy by Rudolf Otto presented by Dr. Adam Barkman from Redeemer University College.
|The Life of Samuel Johnson by James Boswell presented by Dr. Paul Tankard from the University of Otago, NZ.
|Theism and Humanism by Arthur James Balfour presented by Dr. Charles Taliferro from St. Olaf College.
|The Consolation of Philosophy by Boethius presented by Dr. Chris Armstrong from Bethel University.
|Phantastes by George MacDonald presented by Dr. David Neuhouser from Taylor University
|The Temple by George Herbert presented by Dr. Don King from Montreat College.
|The Everlasting Man by G. K. Chesterton presented by Dr. Donald T. Williams from Toccoa Falls College.
|Descent Into Hell by Charles Williams presented by Dr. Holly Ordway, Houston Baptist University.
|The Aeneid by Virgil presented by Dr. Louis Markos from Houston Baptist University.
|The Prelude by William Wordsworth presented by Dr. Mary Ritter from New York University.
Thanks to Leadership Journal for asking me to write the following. It’s now up at
Over the centuries, it’s been distorted, but history also sharpens our view of every Christian’s calling.
Chris R. Armstrong
In the first history class of each new year at Bethel Seminary, I have my students talk about their sense of calling. Many of them tell a similar story: “I quit my job to go into the ministry.” What drove them to this decision was a sense of frustration and meaninglessness in their daily work. They didn’t see their workas pleasing to God or useful in the kingdom. The frequent assumption is that ordained ministry is where people are really working for God.
If that’s true, where does that leave the vast majority of Christians, who by the end of their lives will each have spent an average of 100,000 hours in non-church work? Can they see secular jobs as a holy vocation? Can non-church work be a means to serve others, giving cups of water to the thirsty, feeding the hungry, clothing the naked (Mt. 25)—which (for example) parents do every month, whether through a paycheck or in the work they do in the home? Those in secular work often feel like only those doing things of significance in ministry positions will get to hear the Lord say, “Well done, good and faithful servant.”
This sense that ordinary work is spiritually second-class isn’t so much taught as caught. Continue reading
Posted in Medieval Wisdom for Modern Protestants, Resources for Radical Living, Work with purpose
Tagged Benedict of Nursia, Benedict's Rule, Benedictinism, Gregory the Great, Johann Tauler, Martin Luther, Meister Eckhart, Pope Gregory I, vocation, work