Five hundred billion dollars. That’s how much economists estimate the US economy loses every year due to employee disengagement.

A recent Gallup poll showed that 70% of Americans are disengaged from their work – either simply punching in and punching out each day, or actually working to sabotage the company they work for.

Globally it’s worse: recently Harvard Business Review noted that 80% of the global workforce is disengaged – 10% worse than America. And the numbers aren’t getting better. Back in 2007-2008, the Global Workforce Survey conducted by Towers Perrin (now Towers Watson) polled 90,000 workers in 18 countries. Five years ago, 79% were disengaged worldwide. That’s one percentage point better, showing the world has lost ground in the past 5 years.

Imagine a global economy of Dilberts, wandering in a forest of cubicle boredom– and a sea of managers doing little to stem the tide of corporate ennui. If images of The Office are popping into your head (without the entertaining antics of Michael Scott), you wouldn’t be far from the truth.

But why hasn’t this question garnered more of our attention? Employee disengagement costs not only the US economy, but it dearly costs businesses, both large and small, in annual revenue and profits. And if these numbers are accurate for Christians as well as people of other faiths, that means that 4/5ths of the Body of Christ would rather be playing Angry Birds, checking Facebook posts from high school buddies, or taking naps under their desks than actually working.

Considering we live in an economy ever more dependent on creativity and innovation, we have to ask the question: How did the modern world become so disengaged from work, and what can be done about it?

Gary Hamel, named by the Wall Street Journal as the world’s foremost business strategist, tried to tackle this question in his book The Future of Management. He introduced a simple framework for ranking employee engagement, which he called “A Hierarchy of Human Capabilities at Work.”

A Hierarchy of Human Capabilities at Work

Level 6: Passion

Level 5: Creativity

Level 4: Initiative

_____________________

Level 3: Expertise

Level 2: Diligence

Level 1: Obedience

At the bottom is obedience – employees who show up each day and follow the rules and procedures. Obedience is necessary for large-scale organizations, but people on Level 1 simply do what they’re told. Next is diligence. These employees stay until the job is done and take personal responsibility for their work. They’re hard workers, and want to do a good job. Level 3 is expertise, or personal competence. They’re not only hard workers, but they’re good at what they do. They’re well-trained, many have great skills, and they’re eager to learn more.

Here’s the problem, however, with Levels 1-3. “Trouble is, obedience, diligence and competence are becoming global commodities,” writes Hamel, in his new book What Matters Now. “You can buy these human capabilities just about anywhere in the world, and in places like India and China, they can be bought for next to nothing.” And corporations have realized this, which is why millions of jobs have been outsourced from American and Europe to the Far East. If you’re an employee under the line in Hamel’s Hierarchy of Human Capabilities at Work (Levels 1-3), it’s likely that sooner or later, you’ll be looking for a job.

What, then, of the higher levels? Beyond expertise is initiative. These are employees who see problems or opportunities, and don’t wait to be told what to do. They’re proactive, and find ways to initiate new projects that create value for their company.

Level 5 is creativity. Here, “employees are eager to challenge conventional wisdom and are always hunting for great ideas that can be imported from other industries.” They challenge tired industry norms, pay attention to emerging trends, leverage existing skills and assets, and meet needs that customers didn’t know they yet had. For example, the creatives at Apple weren’t the first to invent a smart phone, but they did combine the idea of a smart phone with web browsing, a music player, email, alarm clock, calendar and an ecosystem of other apps. Level 5 employees are culture-makers – they create new ways of doing and thinking, and in the process shift companies, and occasionally industries.

Yet the apex of Hamel’s Hierarchy is what he simply calls “passion.” Hear how he defines passion: “[These are] employees who see their work as a calling, as a way to make a positive difference in the world. For these ardent souls, the dividing line between vocation and avocation is indistinct at best…While other employees are merely present, they are engaged.” Vocation – a deep sense of calling, a zeal to work for a purpose beyond oneself – is the single greatest need for corporations across the globe. In a creative economy, audacity, imagination and passion create the most long-term value.

But Hamel sees a problem: “[Here’s] the rub. These higher order human capabilities are gifts; they cannot be commanded. You can’t tell someone to be passionate or creative. Well, you can, of course, but it won’t do much good.”

Let’s take a step back and summarize. Most of the world can’t stand their work. It costs the economy and businesses billions of dollars, and it costs individuals of a sense of purpose. The world’s best business thinker sees this problem and crafts a hierarchy that puts action, creativity, and, of all things, vocation, at the top of his list of most valuable assets. But the problem is that these traits can only be gifts. That is, they must be given.

You can probably see where I’m going here.

It’s one thing to say that we ought to think about how to live out our faith in the business world. It’s another thing to say that the most desperate need the world – and our companies – has is people who are called to initiate and to create, both activities that have their very foundation in God himself (bara is the Hebrew word for “create” or “initiate”, used to describe God’s activity in creating the universe in Genesis 1).

What’s the takeaway? One of the wisest use of resources for any company is to help people discover their vocation, and then create fertile environments whereby employees can use their gifts to grow, create, and make a difference.

I’d also say that it would be fiscally wise for corporate leaders to leave space for honest expressions of faith, recognizing that you can’t give your employees creativity or passion. But perhaps Another can.

This post first appeared on the Denver Institute Blog.

Art Work

Where Love and Need Are One: A Vision For Work

September 30, 2013

In the Fall 2013 Issue of Comment magazine, James K.A. Smith tells the story of a beautiful vision of work.

In 2009, US Supreme Court Justice David Souter retired to his New Hampshire home. Chief Justice Roberts wrote, on behalf of the court, “We understand your desire to trade white marble for White Mountains, and to return to your land of ‘easy wind and downy flake,’” citing a Robert Frost Poem.

Justice Souter responded with a quote from a Robert Frost poem of his own: “Two Tramps in Mud Time.” Souter wrote that Frost set out “the ideal of a life engaged,” when he wrote work should be “where love and need are one.” The finest moments of Souter’s professional life were described by this unity of love and need, work and passion.

In the context of the simple task of splitting wood, Frost wrote about his vision more fully:

My object in living is to unite

My avocation and my vocation

As my two eyes make one in sight.

Only where love and need are one,

And the work is play for mortal stakes,

Is the deed ever really done

For Heaven and the future’s sake.

For Frost, and for Justice Souter, when work and play are united, we are most useful God, to society, and to those who would come after us.

As I speak with an increasing amount of people in Denver about their work, occasionally I am lost in somebody’s description of their craft. And it seems they’re lost in it too – so engaged with the task they almost emit a fluffy, self-forgetful delight.

My neighbor Jodi is an artist. She painted a picture for our home of our oldest daughter near a river with balloons, inspired by the quote by Jean Pierre de Caussade, “The soul, light as a feather, fluid as water, innocent as a child, responding to every movement of grace like a floating balloon.” As she was doing the last touches in our living room, her eyes, her hand and her canvas almost became one. She was “out of time” – for that moment, her work and her delight were one.

Broadly speaking, Americans don’t like their jobs. Over 70% of America’s workforce is either passively disengaged or actively disengaged from their work. It seems to me that if we’re going to chip away and this soul-emptying number, we need to collectively pay attention to the times when we notice our love and need becoming one. As Fredrick Buechner said, “The place God calls you to is the place where your deep gladness and the world’s deep hunger meet.”

If you feel that delight, share that experience with somebody. Here is where “the deed is done / For Heaven and the future’s sake.” Here’s where manual laborers, teachers, nurses, business leaders, and even Supreme Court Justices come alive.

Photo: Splitting Wood

Theology Work

Volunteering for Justice or Working for Justice?

June 21, 2013

Homelessness, immigration, poverty, access to health care, pollution, sex trafficking, educational reform, mass incarceration – the justice issues of our day are seemingly endless. The good news is that many evangelical churches are not only addressing these issues, but are encouraging their congregations to get involved. But as a whole, churches have adopted very limiting strategies for living out Amos’ (and Martin Luther King’s) cry to “let justice roll on like a river, righteousness like a never-failing stream.” This is what I mean:

Typically churches will address a topic like poverty in a sermon series or at a conference, and afterward they will encourage participants to do one of two things: (1) donate to a local ministry, or (2) volunteer. If pastors can manage to convict hearts of the unacceptable injustices of our world, and that’s a big if, the “ask” is to give money or to go and volunteer once a month cleaning graffiti or packing food boxes.

Now, volunteering through a nonprofit to serve the poor is good. And so is giving money. However, it leaves the other 45 hours of a parishioners work week untouched. On the church level, we’ve largely overlooked the centrality of work for bringing about justice.

Let me illustrate. A classic justice text is found in Micah 6:8: “He has shown you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” Micah, and most of the minor prophets, issue thundering critiques of injustice. But what kind of situations were the prophets addressing? Here are a few examples from Micah:

(1) “Both hands are skilled in doing evil; the ruler demands gifts, the judge accepts bribes, the powerful dictate together what they desire – the all conspire together” (Micah 7:3). Political rules were corrupt, accepting bribes and using power to advance their own interests. What’s the implied call to action? Volunteer through a local organization? Or is it a call for those working in government to maintain the highest ethical standards, never forgetting the weak whom the LORD cares for?

(2) “Am I to forget your ill-gotten treasures, you wicked house, and the short ephah, which is accursed? Shall I acquit a person with dishonest scales, with a bag of false weights?” (Micah 6:10-11). The critique here is of a business culture that has a single bottom line: maximize profit. Dishonest scales and false weights cheat consumers out of a fair price. Again, what’s the action point? For those who work in business, turn from dishonesty, set fair prices, make quality products, and let justice before the LORD drive business practices.

(3) A final example from Micah: “They covet fields and seize them, and houses, and take them. They defraud people of their homes, they defraud them of their inheritance” (Micah 2:2). Here the powerful take the fields and homes of the powerless. Again, I’d ask, how should we best address issues of predatory lending, affordable housing and even homelessness? Should we not first talk to Christians in finance, mortgage, and lending and see if we can’t build practices that get and keep the poor in affordable homes and restrain the temptation to “covet fields and seize them, and houses, and take them?”

The point is simply this: pastors need to shift how they tell their congregations to get involved in justice issues to include both volunteerism and work. Volunteerism is good – America’s civic culture has always been strengthened by volunteers. But at work is where Christians (1) have far more time to address justice issues and (2) are in positions of influence to actually change structural realities.

For example, after a sermon series on immigration, why not encourage small business owners to hire immigrants as a practical way to show concern for the foreigner (Ex. 22:21)? In education reform, can we encourage teachers to spend extra time with students who struggle to read because God wants all young people to be able to read and hear his word? Could we encourage city officials to adopt environmentally friendly policies to care for God’s creation? Couldn’t we even encourage employees at gas stations or fast food restaurants (those without ‘power’) to serve customers as they would serve Christ himself, or be courageous and name the idols that drive unethical practices?

On a practical level, for pastors this means different sermon illustrations. It means different tables in the foyer that, for instance, gather Christian engineers to talk about building a beautiful, environmentally friendly, and community-building neighborhoods. It means publicly praying over your “royal priesthood” and commissioning them to be salt and light in the workplace. It means seeing your congregation not as a crowd of potential volunteers, but as teachers, nurses, construction workers, hotel employees, and marketers who have been called by God to bring about truth, beauty and justice through their vocation.

It means deeply believing James Davison Hunter’s words: “Fidelity to the highest practices of vocation before God is consecrated and in itself transformation in its effects.”

Discussion question: For pastors and ministry leaders, how might “working for justice” versus “volunteering for justice” change your calls to action?

Work

Blessing the Status Quo

March 27, 2013

In an article Gene Edward Veith wrote for The Gospel Coalition this past Fall, he concluded:

“Our very work becomes transformed not in its substance—Christian workers mostly perform the same tasks as non-Christian workers—but in its meaning and in its value.”

I’m generally a fan of Veith’s work, but this claim is truly astounding. Veith is claiming that when we truly understand the gospel’s influence on work, we will do the same tasks (and work) as non-Christians, but just feel better about it. That is, if we properly understand the idea vocation, our motivation and attitude will change, but the work itself will be no different. Astounding.

With all due respect for my brother in Christ, let me ask some honest questions: Is this not a high priestly blessing of the status quo? Is this perspective not simply baptizing the ways of the world with thinly veiled language of “calling” and “all work is spiritual work?” Should Christians really not be engaged in different kinds of work, and not just in become more emotionally psyched up to do the same job but with a rosier outlook? Here’s my real question: How on earth did we end up here?

Mr. Veith outlines in his article just how we got here: Luther’s doctrine of vocation. Luther lived in an age where “calling” (vocatio) meant to enter the priesthood or to become a monk. Thus, his response was to say that God calls people to all sorts of work – farmers, magistrates, bakers, mothers and pastors. No need to make one kind of work (ministry) holier than others (business, art, etc.).

Luther based his doctrine of vocation in the doctrine of divine providence. It’s through work that God provides for the needs of the world. He uses the farmer to feed us, the tailor to cloth us, and the carpenter to house us. Luther’s classic quote is, “God is milking the cows through the vocation of the milkmaid.” That is, God is using the milkmaid to provide milk for the needs of others. The logical conclusion: stay where you’re at in life, and acknowledge that God is using your vocation to serve your neighbor’s needs.

One of Luther’s favorite Scriptures to prove this point is 1 Corinthians 7:17, “Each person should live as a believer in whatever situation the Lord has assigned to them, just as God has called them. This is the rule I lay down in all the churches.” Luther’s conclusion: “calling” is connected with staying in your current job, because God has providentially put you there. Essentially, Veith follows Luther’s line of thought here: change your attitude and motivation for your work, but don’t change the work itself. Work harder (a la the Puritans), work happier, but stay put. If you’re suffering in your work, acknowledge that Christ suffered too – and keep working.

Now, 1 Corinthians 7 doesn’t have anything to do with work. It’s about men, women and marriage. But that’s beside the point. Luther’s view of work doesn’t take into account several critical factors. First, Luther assumed a static social sphere (as did most medieval people), and that one’s current work was one’s calling. But this just isn’t the case. Indeed for some, their current job is their calling for God, but not for most. The call to remain, be satisfied, and just recognize that your job is a “calling” is comforting to some – but to many it is suffocating. As Miroslav Volf has pointed out in Work in the Spirit, this view led to an eventual merger of the idea of “vocation” and “occupation.” Your job iss your vocation – you just don’t realize it yet.

However, second, and most importantly, Luther’s view focuses on the individual’s attitude, not on the work itself. Reflection on work for nearly 500 years, under Luther’s influence, has tended to focus on how a person feels about his or her work, and not on whether some kinds of work are essentially good and humanizing or bad and dehumanizing. Thus, the recent revival in interest in vocation has parroted the phrase “all work is spiritual” or “all work is God’s work,” without even a second thought to what types of work we might be baptizing.

For Luther, the only kind of work that shouldn’t be done was directly immortal – prostitution, etc. But the question remains: are there some kinds of work that make us more human, and some that make us less human? Or, to pick up on our initial question, should Christians do different kinds of work, or just bless “all work” equally?

I’ve been too theoretical. Let me give you an example. Mike Lefevre is a steel worker. Studs Terkel interviews him in Working:

“I put on my hard hat, change into my safety shoes, put on my safety glasses, get to the bonderizer. It’s the thing I work on. They rake the metal, they wash it off, they dip it in a paint solution, and we take it off. Put it on, take it off, put it on, take it off, put it on, take it off…

“I say hello to everybody but my boss. At seven it starts. My arms get tired about the first half-hour. After that, they don’t get tired any more until maybe the last half-hour at the end of the day. I work from seven to three thirty. My arms are tied at seven thirty and they’re tired at three o’clock. I hope to God I never get broke in…Cause that’s when I know there’s an end. That I’m not brainwashed. In between, I don’t even try to think.”

Mr. Lefevre does back breaking work day in and day out. But that’s not the problem. His work is so repetitive he feels like he’s getting brainwashed – tired arms are the only things that make him snap back into reality. For most of the day, he tries not to think at all.

A simple question: how many jobs today, whether white collar or blue collar (however we define them) partition doing from thinking? How many jobs have been reduced to the simplest possible task, and have left tired arms (or lower backs and wrists for the computer age) and empty minds? Can any job that does this regularly to God’s image bearers be a vocation with simply a right attitude change? What about the work itself?

Peter Drucker once said,

“Machines work best if they do only one task, if they do it repetitively, and if they do the simplest possible task…[But] the human being…is a very poorly designed machine tool. The human being excels in coordination. He excels in relating perception to action. He works best if the entire human being, muscles, senses and mind is engaged in the work.”

Another question: do some types of work better facilitate coordination of the entire human being – muscles, senses, and mind – than others? We would all have to say yes. Then why has so much Christian theology focused on the individual’s attitude toward work (Luther, and recently Mr. Veith), and not on actual hard reflection about the different kinds of work itself, and what different kinds of work do to people themselves?

I have a theory. There is a trinity to good work. Thought, activity, and interaction with others, akin to the Father, Son and Spirit (clearly the topic for another article). The last 500 years focused on the theme of calling for a framework for human work; perhaps the next 500 years will focus on the work of the Triune God himself.

Even if they don’t, let’s not say that the only difference between Christians and non-Christians at work is that Christians see meaning and value where others don’t. Indeed, there is too much suffering, too much hardship, and too much of human life bent out of shape like a warped steel rod to settle for such a capitulation to the status quo.

Photo: Steel Works

Theology

How pastors can inadvertently fuel the sacred/secular divide

February 16, 2013

I recently interviewed David Platt, the pastor of Brook Hills Church in Alabama, for Christianity Today. We talked about his new book Follow Me: A Call to Die, A Call to Live – a theological follow-up to his bestselling Radical. Though the book had redeeming qualities, I found myself disagreeing with Platt on everything from his use of persecuted Christians in the Middle East as models for American discipleship to using hell as a motivator for evangelism. But perhaps my greatest concern was how he, and many pastors, can inadvertently exacerbate the sacred/secular divide.

At several points in the book Platt references persecuted Christians as models for “real discipleship.” At one point he says, “We have brothers and sisters around the world today who are imprisoned, beaten, persecuted, and killed today not because they smile as they serve people,” but because they tell people the gospel with the words. This is true – sharing the gospel is illegal in many countries. But I had to ask, Isn’t “smiling as you serve,” especially in one’s vocation, an equally valid calling as that of an evangelist?

I wanted to push him here because in several points of the book, Platt equated a radical discipleship to Jesus with separating yourself from your career for things like prayer and Bible study. He references Luke, a successful businessman, who grew in his faith and separated himself from learning about business:

“He [Luke] told me [Platt], ‘My insatiable desire for business books, seminars, and motivational speakers has completely gone away. God has replaced that desire with a hunger for his Word.’”

Again my question: is a desire for run a business well antithetical to being fully committed to God and His Word?

Katelyn Beaty, the Managing Editor of Christianity Today, must have picked up on this subtle sacred/secular divide as well. A portion of an earlier interview she did with Platt was merged with mine for the article, and she asked him: “What about, say, a factory worker who loves Jesus and wants to follow him, but works long hours because he needs to support his family? How would you counsel him?”. It’s a good question. Can’t factory workers please God, even if they’re not converting co-workers?

Although I don’t think there’s any malicious intent here, I think pastors can often exacerbate the sacred/sacred divide by equating real discipleship with more participation in church programs, service events, or Bible studies, often at the cost of doing their daily work with excellence and in the service of God and neighbor.

Skye Jethani, a former pastor and now the senior editor of Leadership Journal, realized how many times he had accidentally contributed to this problem:

“I realized how insensitive and guilt-inducing many of my past sermons had been. In sermon after sermon I had called them to give more time, more money, more energy to the work of the church. Little did I understand or affirm their callings in the world. I had inadvertently created a secular/sacred divide in which the ‘sacred’ calling of the church was pitted against their ‘secular’ callings in the world. I never said this explicitly, of course, but it was implied.”

Nearly all the pastors I know want to dissolve the sacred/secular divide, but in the attempt to find ushers, children’s ministry volunteers, and others to staff church programs, bulletins are often filled with ways to serve ‘in here’ and not ‘out there’ in people’s vocations.

Pastor JR Vassar of Apostles Church in New York City said at a Work as Worship Conference that the real tragedy of this situation is that instead of sending Christians into the world to serve, pastors often take them out of the world – their secular work – to perpetuate church programming. He asks a simple question: What is more significant for the church’s mission: more church programs (and a bigger church), or equipping the Body of Christ to serve God out in the world, in their careers and the tensions of a modern, pluralistic society?

Theologically I think we need to understand two things. (1) God fills us with his Spirit to speak the word of God. The examples are numerous:

Zechariah was filled with the Holy Spirit and prophesied… (Luke 1:67)
The Peter, filled with the Holy Spirit said to them… (Acts 4:8)
And they were all filled with the Holy Spirit and spoke the Word boldly (Acts 4:31)
As he spoke, the Spirit came into me…He said, “You must speak my words to them,” (Ezekiel 2:2,7)

Those who have been given the Spirit will speak his words boldly, and be engaged in activities like discipleship and evangelism. The Scriptures make this clear.

But (2) God also fills us with the Spirit to do work. The Bible’s first mention of the Holy Spirit is in Exodus, when two men are chosen by God to make the tabernacle.

“Then the LORD said to Moses, ‘See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, and I have filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills – to make artistic designs for work in gold, silver and bronze, to cut and set stones, to work in wood, and to engage in all kinds of crafts” (Exodus 31:2-5).

If both of these statements are true, we must speak the words of God, and we also must show the majesty and goodness of God through our work. No such sacred/secular divide needs to exist, either inside the church or out in the world

The simple lesson: let’s not remove people from the world in attempts for more build more church programs, but instead let’s equip them to be salt and light in the midst of the world, namely, at work .

Discussion question: Does your church inadvertently fuel the sacred/secular divide? If so, how can this change?

(Photo: Church, Lloyd Photography)

Work

What we’ve forgotten about vocation

February 3, 2013

There is a scene in J.R.R. Tolkien’s classic The Fellowship of the Ring where Frodo Baggins meets Lady Galadriel, an elf queen. She leads him to look in small bowl of water, called the mirror of Galadriel, that tells the future. After seeing the demise of the Shire in the mirror, the Lady says about his great task of destroying the Ring, “For if you fail, then we are laid bare to the enemy…For the fate of Lothlórien you are not answerable, but only for doing your own task.” The movie version of this scene adds her saying, “Frodo, if you do not do this, it will not happen.”

Frodo was called. He had an appointed task that was heavy with importance, and if he, the Ring Bearer, did not do it, it would never happen.

The idea that people are called by God to do a task is deeply biblical. Some examples:

Moses was called by God to bring the Israelites out of Egyptian slavery (Ex. 3:7-10)
David was pulled from tending sheep and anointed king of Israel by God’s special choosing (1 Samuel 16:8-30)
Jeremiah, even though only a boy, was called to be a prophet to the nations (Jer. 1:4-10)
Isaiah, despite being a “man of unclean lips,” was sent to be a stern rebuke to Israel’s corrupt kings (Is. 6)
Jesus called his first disciples to leave their fishing nets and instead “fish for people” (Lk. 5:10)
Paul was called to “proclaim my name to the Gentiles and their kings and the people of Israel” (Acts 9:15)

Even though the concept of a divine calling is so pervasive in Scripture, today we have largely lost some of its key tenets. I think we’ve lost at least three things.

(1) We’ve lost the sense of having a singular life task that is given to us, and us alone. When Dietrich Bonhoeffer was sitting in a Nazi prison in WWII, he worked tirelessly on what he believed to be his great life’s work: his book Ethics. This task kept him exercising, eating, and working when many other prisoners lost all hope. He felt his death was coming soon, but continued to study and write, feeling deeply that he had to complete this work before his days were done. While in prison, he wrote to his friend Eberhard that this idea of being called to a life’s work had been all but lost in his day. He would not be among those who lost such an expansive perspective on their life’s work.

(2) We’ve lost the role of weaknesses in fulfilling our calling. A pastor, who I greatly admire, recently advised his congregants on how to find their calling. He gave a three-fold test for discerning a calling: affinity, ability and opportunity. That is, (1) Do you want to do it?, (2) Are you good at it, and (3) Do you have the opportunity? This is generally good advice – if you’re missing any of these, you’re not likely to be happy in your career.

Yet I believe he’s missing the role of weakness. Frodo was the least likely person to carry the Ring to Mordor, but he was ultimately selected. Bonhoeffer was in a freezing, bare Nazi prison, yet his writings endure to this day – including his unfinished Ethics. David was the youngest son, not the oldest, Moses stuttered (and was an ex-con), and Paul was a Christian-killer before conversion. Yet each was chosen by God. This is how God works. He chooses “the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Cor. 1:27). Calling is just as often aligned with weaknesses submitted to God than finding your strengths.

(3) We’ve forgotten that most careers aren’t vocations. On the one hand, we often confuse our calling with being successful in our careers. Leah Labresco has written a great article in First Things that blasts the destruction of intimacy and relationship in a culture that prizes success at any cost. She writes:

“Most careers aren’t vocations, so we need space outside them to grow and love. It’s possible to make a short-term decision to put life and relationships on hold, in order to make a high-intensity commitment to a cause (this is the model for the oft-touted national service draft), but it’s unhealthy to let these crisis-mode jobs give shape to your life.”

Our vocation may be to stay at home for a season, or to take a demotion for more meaningful work. To say you’re “called” to do something is not the same as saying “I will succeed at any cost. A calling is always from God, who may send us into a desert for 40 years before sending us to Pharaoh (or, like the desert fathers, he may just keep us there).

Yet, on the other hand, some completely lose touch of their vocation because of the pressures and challenges of a career. It’s one thing to be bright-eyed and bushy-tailed coming out of college, ready to conquer the world. It’s another to have experienced years of having your career not turn out as you thought, and being weighed down with a mortgage – and still to continually live out a calling. This often takes courage – and a deep faith that this is indeed where God has called you (despite the world telling you otherwise).

We need to see our “work” as larger than our careers ( and our success in them) and yet still a central way in which we live out a commitment to Christ.

Paul writes, “For you are God’s handiwork, created in Christ Jesus to do good works, which were prepared in advance for you to do,” (Eph. 2:10). God has prepared tasks for all Christians to do. We are saved for a purpose. Like Frodo, we all have a Ring to bear – and a mission to fulfill.

Discussion question: What is your calling?

(Photo: “Sortie,” Keoki Seo)

Work

Your work matters to me

December 11, 2012

Today is December 1, 2012. Today something happened that I’ll never forget.

After the 6pm service at Colorado Community Church, Terri Powell, wife of Pastor Richard Powell, made eye contact. From across the hallway adjacent to the sanctuary, she pointed to me, as if she needed my attention.

I proceeded to make small talk: “How are the Powells doing?” A brief, polite, “Good,” was all she gave me. She had another purpose in mind.

“I have a word from God for you,” Terri told me. I didn’t know what to say. I just paused, and stared at her. I didn’t know whether to be “weirded out” by charismatic Christians or to pay rapt attention. My Lutheran upbringing didn’t prepare me for this. Since I was so unprepared, I may have given her a strange vibe – all that staring. But despite my awkwardness, she proceeded.

“God says to you, ‘Your work matters to me.’ He sees what you are doing. What you are doing matters to him.”

I began to break down in tears.

It was hours earlier my wife and I had a money melt-down. Budget time, and not enough to go around. I was once again wracked with vocational doubt, and a tinge of anger. How did I get here? Why am I spending all my extra time trying to build this new faith and work organization? Will it even work, or is it just dream? I was defenseless, and I once again crumbled to pieces in my office.

But now, this lady in her late fifties had a “word from God” for me. She was sent to tell me, “Your work matters to God.” God sees my nights in this office; he sees my plans. He sees my writing. He sees all of this, and he says, “This is for me. Keep going.” What as serene joy. He knows my name, sees my labor, and he says, “This is precious in my sight.”

Terri prayed for me – as I wept in the hallway, filled with confirmation, and hope.

I’ve only had one other experience like this in my lifetime. At a conference in Quito for pastors and missionaries, several pastors laid hands on me and I had a vision. I saw a vision of the heavenly city, and a great expanse of darkness between here and there, with only a lamp at my feet. It was my call to Christian ministry and a reminder to keep my eyes focused on his kingdom…and only the next step. That day, I knew God had called me into ministry. (Little did I know the odd paths I would take from that day.)

And now God speaks to me through Terri Powell, and says that I’m on the right path, that my labors are not unnoticed, and that this is important to Him, the great Creator God. Today I heard God speak to me.

What do we do when work is difficult, confusing, and fruitless? What do we do with vocational uncertainty? The Psalmist says, “Wait for the LORD; be strong and take heart and wait for the LORD” (27:14). He will speak when he’s ready. Just wait.

Discussion question: At what point in your career has God spoken to you?

Jeff Haanen

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Your work matters to me