About three years ago, events in my life crumbled around me. I made a choice, which changed the direction my life had been taking. It was not a bad choice or a necessarily sinful choice, but it meant choosing one thing over numerous other things I had been aiming for. When the one thing wasn’t there, everything I had been building up in my life came tumbling down. At the time I thought what resulted was hell and it very well may have been. It was at this point I experienced a call. I went to talk with our minister and she made just a few brief comments. She stated, “remember Christ had victory over death” and “our sign is our baptism.” She also commented “I wonder what this call is?” I was a little frustrated because I was hoping that this question is what she would answer. It is years later and I still at times long for an answer to dramatically emerge. What am I supposed to be doing? Yet the understanding of my call, is something that continues to develop by the experiences that I encounter. To me it would seem that each persons calling or vocation is something, which they continually grapple with, in their developing faith. It would be something that comes within the called’s relationship to the caller as that relationship is rested in faith. In this faith and relation, one is moved in spirit with God’s providence through the various events and stations of their life.

Matthew 3:13-18 discusses Christ’s baptism. It is stated, “13:16 And Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the spirit of God descending like a dove, and alighting on him; (17) and lo, a voice from heaven saying, “This is my beloved son, with whom I am well pleased.” In exodus 13 after God had called Moses in freeing the Israelites by parting the red sea, it is stated “It shall be as a mark on your hand or frontlets between your eyes; for by a strong hand the lord brought us out of Egypt. After the beast of the apocalypse has been risen not out of water, but out of the earth Revelation 13:16 discusses the mark of the beast. Being a math major these numerical connections is intriguing. It seems to signify a void, or underlying dimension of existence empty outside of the God’s spirit. It also seems to display seems to display a sense of providence or divine guidance within the process.

In Luther’s preface to the Sermon on the Mount, he discusses roles of Christians in society. He is frustrated with the pope, jurists, and sophists as well as the Antababtists. “Thus the devil blows and brews on both sides so that they do not recognize any difference between the secular and the divine realm, much less what should be the distinctive doctrine and action in each realm” On this line of thought he discusses what is meant by Christ’s statement, “blessed are the poor in spirit.”

On the right Luther rejects the Antababtists’ claim that one must reject owning private property. On the left Luther scolds the papacy whom he compares to the Jews of old. He discusses how they hold the belief that “if a man is successful here on earth, he is blessed and well off." Thus their piety was served in hopes that God would give them plenty upon earth and deprive them of nothing. He continued saying “everyone would have to conclude: “If that man is blessed who succeeds and has plenty, I must see to it that I do not fall behind…(11)””He continued saying that they such an attitude conclude, “that they could not have had so much success and victory if they had not been the people of God to whom He was gracious in preference to all others.” Luther rejects such false outward righteousness. He strips away such vanity. Luther explains that being spiritually poor mean “he must not set his confidence, comfort, and trust on temporal goods, nor hang his heart upon them and make Mammon his idol.”(13) He states, “We should evaluate things on the basis of the heart.” With this it would appear to me Luther reaches the heart of vocation.

Luther discusses the office of the preacher. It is through hearing the word that Christians come to the inner life and it is the Word of God which governs them. Luther says the preacher “presents himself as a master, a preacher with ability and responsibility, one who comes with a call and not on his own, one to whom it is a matter of duty and obedience. Then he can say “I am not coming because of my own purpose and preference impel me, but I must do so because it is my office.” Too often, it seems people look to use the Bible for the sake of proving, or advancing some particular cause. Often times it seems in pride they pridefully neglect to let their “claim to wisdom” go in wishing to prove or serve not God’s purposes but their own correctness. It seems to me this would easily lead faith in God into disillusionment. This is not merely something which occurred long ago in the days of the original reformation. It occurs everyday and on every level of existence. Luther continues that “Public preaching is not our office but Gods. But whatever is God’s, that we do not do ourselves; but He does it Himself through the word and the office, as His own gift and business.” He speaks how God's word proceeds. “It challenges the whole world.” I would looking at this idea it is useful in relating to each member of the faith community, or the community of priests. The Christian call is not one’s own call to themselves, it is from God. That governing the Christians heart is the Word of God, not his own. A Christian’s proclamation is not his own voice or desires, but the tool of God’s.

““And Peter answered him, “Lord if it is you, bid me come to you on the water.” He said, “Come.” So Peter got out of the boat and walked on the water and came to Jesus; but when he saw the wind, he was afraid, and beginning to sink he cried out, “Lord save me.” Jesus immediately reached out his hand and caught him, saying to him, “O man of little faith, why did you doubt (Matthew 14:28-32).” These verses relate to me a few concepts concerning vocation. First, in following in one’s call it displays movement one out of temporal security. It involves God’s providence working through both grace and faith. It also relates the concepts that in pursuing one’s call, grace and faith keep them from being absorbed by the elements of the external or temporal realm.

Luther relates to this idea saying “We should use all temporal goods and physical necessities, the way a guest would in a strange place, where he stays overnight and leaves in the morning.” He states, “We should not be overly concerned whether we have something or nothing, much or little (14)” He continues that “in our heart we should be able to leave house and home, wife and children, (15)” To me, this relates to all elements of our earthly existence. We should not neglect our temporal responsibilities, but neither should we depend on them in securing ourselves. These obligations and places where we rest are but things we move through and they should not come to absorb us. Karl Barth says something somewhat similar when speaking about changing a vocation “must not become hopelessly enamored of what he was. He must let himself be wrestled from any passion for his previous existence”(606)

Karl Barth discusses how vocation in the Bible meaning involves the totality of one’s existence and is “the place of responsibility for one to act within one’s calling (599-600).” He claims that God’s calling is not merely for one job. I would find this point essential. Responding to God’s call is not merely something you turn on and off depending on where you are at a particular time. It would I find involve the totality of one’s being. Yet the outward expression of how one responds to that call varies by the various stations of which we occupy or walk through. In Schuurmans article, Protestant vocation under Assault, he mentions the same idea in that “Protestant vocation influences all mundane activities with a religious significance.” HE mentions how it “integrates all spheres and relations into a religious vision of service to God and neighbor.”

Barth expresses a strong sense of providence in his discussion of vocation. Without the idea of providence, I would find the whole concept of vocation to collapse. If one is putting their faith in God, it seems important that He is present and guiding them. In His guidance God knows us better than we know ourselves. “Who of us knows himself as God knows him and therefore as he really is? (606). Within this providence God frees us from the limitations which we place upon ourselves. In His wisdom his plans for us are often more fulfilling, greater, or different than the plans we might make for ourselves. And a Christian relationship within this providence brings about a developed character for those offices by which they are placed. Most college students don’t know where they are going in life and wonder where God has called them. A sense of providence can help us realize that God does hold a purpose for us and that they need not fear too much about making a horrid decision.

I would again agree with Luther than Christians are governed by the Holy Spirit in at least movement toward goodness. Yet non-Christians who do not accept God’s grace, need some form of authority by which the temporal law is needed. Luther contends that Christians can participate in the tasks of secular society as long as long as they do not contradict the will of God. In “Protestant vocation under assault” Schuurman mentions of how one lives out their roles in life as a participant in God’s providence. He notes that in the fallen structures of society, but vocation “acts as a catalyst to shape the duties of various offices and bring them in line with God’s will.”

Looking into the vocation of teaching in public schools, there is a need for concerned teachers to nurture our children’s development in state institutions. Legally a teacher would be defined as an instrument of the state and thus in our country not be able to promote their religious viewpoint. Luther, nor many other authors directly mention the vocation of teaching, yet exercising guidance in a secular environment bears similarity with many of the themes encountered. To Luther a Christian could participate in an office of state, yet with a Christian spirit. “A Christian may carry on all sorts of secular business with impunity- not as a Christian but as a secular person—while his heart remains pure in his Christianity, as Christ demands.”(113) Christian teachers are to be caregivers and protector children’s legal religious liberties and freedoms to exercise their faith. They are needed for protection from misguided philosophies or attitudes which unjustly blind the student from the possibility of religious views or perspectives as well as being ones who can open them to broader perspectives by which they may catch a glimpse of God. Yet in his article “Temporal Authority: to what extent should it be obeyed” he lists the limits that the office of state can inflict. “Therefore in matters which concearn for the salvation of the soul, nothing but God’s Word shall be taught and accepted.” Schuurman also reminds us that one of the central tenants of vocation is that “if the duties of one’s station contradict the will of God, Christians must yield to God and reject those duties.” A large argument exists over whether public schools are indeed overstepping their limitations through the establishment of secular humanism. On one end, it would be unlikely that a teacher would be called to teach in a position in which they were forced to promote this. On the other hand, the opportunities for teachers to open students to perspectives which better align with Christian views in the development of their thought process, perhaps later allowing them insight into the faith is needed. In either case, I don’t think the reality that the education system, like all other institutions is fallen should be ignored. In “theology of Work” Volf attributes eschatological value to earthly work. While I would disagree with much of his ideas, I would find that how teachers and legal experts deal with American public education could have eternal significance. It can close children to Christian a perspective, or open them it.

On the other end, it would seeem that other opertunites exist for teachers to enter an area much needed

Depending on such an issues bearing on each particular teaching task, it would put

Much investigation would be needed into it’s relation to each particular teaching possition.

It seems unlikely that this would be an issue specific to each particular teaching postion, yet it would seem to leave a Christian teacher at odds with the potential difficulties, perhaps drawing more towards the legal

It is a state enforced necesity that children attend school and yet the structure and the persons involved in that are often ignorant of Christians perspectives. The rights for children to exercise their religious freedoms is often unnecesarily destroyed.

I would find that the Christian call or vocation is not merely something to keep within ecclestial activities. Karl barth

This point by luther of preecher is essential.

with ability and responsibity , one who comes with a call and NOT ON HIS OWN, one to whom it is a matter of duty and obedience. Then he can say “I am not coming because of my own purpose and preference impel me, but I must do so because it is my office.”

thus the devil blows and brews on both sides so that they do not recognize any difference between the secular and the divine realm, much less what should be the distinctive doctrine and action in each realm” He discusses various responses to Christ’s SPIRITUALLY POOR “That is, he must not set his confidence, comfort, and trust on temporal goods, nor hang his heart upon them and make Mammon his idol.”(13)

My views on vocation I. II. Not my call but Gods A) his use for and of me B) For me but not just for me C) A divine purpose III. Someway in service or evangalism A) Not just ecclesiastal but working it out in world B) The Great commision in bible IV) spheres of relation – extending outward IV. Water and volf…walking on water A) claims no biblical support B) What biblical C) Not necessarily dutys of job, but a call through or in 1)easily absorbed by the element 2)peter walking on water 3) ideas on ordination of the structures or offices of society D) Moses, parting the water V) providence VI) escatalogical – Luthers spiritual realm in transformng secular

AUTHORS – 1) LUTHER, Calvin, Perkins, hardy 2) BARTH & Bonhoffer YODER, ELLUL, Solle, VOLF, Badcock, Hardy Skurman