How did we forget the meaning of vocation?
Gene Edward Veith, Jr. has done well to remind me. I’m grateful. He doesn’t know it, but he’s helped me to weave the teaching of vocation into Titus 2 for Life (www.titus2-4life.org ). Gene Veith and I met when I was serving as President of Lutherans For Life. We have mutual friends. These days, I see his writings in many publications. Good thing. Through his many vocations, he is engaging the culture with the Biblical worldview.
His book, God at Work: Your Christian Vocation in All of Life (Crossway Books) and his recent article, “Arenas of Service” (WORLD,8-28-10) have been very helpful to me. Somewhere in my instruction between home, catechism, and Bible classes, I’ve heard God’s call to live out my faith in whatever I do. Of what good is my faith if it’s private or left in the pew? Non-Christians often seem very committed to living out their particular belief. But, many Christians act as if they’ve either forgotten or never been told what vocation really is.
After the Reformation, Christians held to three key teachings: the authority of Scripture, justification by faith in Jesus Christ, and the doctrine of vocation. “Modern” and “progressive” thinkers work hard to ignore the first two. As for the doctrine of vocation, well, it “faded from the church’s memory,” says Veith.
Vocation, as Veith explains, is like justification: It is God’s work. Vocation is how God works through us. God uses us to care for and govern His creation. He uses our gifts and talents to make a difference. We are called by God into vocations.
Vocation is more than a “job.” Every Christian has multiple vocations. Martin Luther, notes Veith, sorted them into four “estates,” or spheres of life that God established: the church, the household, the state, and what he called “the common order of Christian love.”
God calls His people to vocations in the church. Pastors are called into the ministry. God works through them to teach His Word, preside at His sacraments, and give spiritual care. Laypeople are called, too. They serve in human care, as elders or trustees, singing in the choir, teaching children, and caring for one another.
God calls His people to vocations in the family. Marriage is a vocation. Fatherhood and motherhood are vocations. In fact, as Veith points out, being a brother or sister, a grandfather or grandmother, or nephew or niece are all vocations.
God calls His people to vocations in the state. As citizens, we have responsibilities to our government and to our culture. Some of us are called to serve in positions of government. The United States is unique. U.S. citizens, writes Veith, “have the unusual calling of being both subjects and rulers at the same time, since our democratic republic places the governing authorities themselves under the authority of the people who elect them.” The Christian is to involve himself in civic roles and cultural engagement.
The fourth vocation is “the common order of Christian love.” God calls us to serve Him and others through our ordinary, everyday life and relationships with our neighbors. Some may believe we serve God only by doing “church work,” but this isn’t what Luther and the other reformers taught. We are not to withdraw from the world, but be engaged in it. God transforms the culture through Christian men and women who use His Word in all areas of life.
We go to Divine Service on Sunday to find the forgiveness of Christ, feed on God’s Word, receive the Sacrament of Holy Communion, and grow in our faith. Then, we go back out into the world — our families, neighborhoods, jobs, classrooms, voting booth, volunteer activities — to serve God by serving others.
Galatians 5:6 and 1 Timothy 1:5 remind us that the purpose of every vocation is to love and serve our neighbors.
Faith bears fruit in love.
“God doesn’t need our good works,” Veith quotes Luther, “but our neighbor does.” Our relationship with God is based completely on His work for us in the life, death, and resurrection of Christ. But just as God is hidden in vocation, Christ is hidden in our neighbors.
As you did it to one of the least of these my brothers, you did it to Me.
Matthew 25:40 reminds us that we love and serve God by loving and serving the people He puts into our lives — friends or strangers, easy to love or not, in good times or bad.
In some vocations we exercise authority. But, think of how Jesus exercised His authority… He was a servant.
For even the Son of Man came not to be served but to serve, and to give His life as a ransom for many.
This Word of God found in Mark 10:42-45 makes me ashamed because, too often, it’s all about me. In my selfishness, I sin against my vocation.
Faithful to God’s pro-life Word, Veith writes, “Vocation clarifies moral issues. Mothers are called to love and serve their children, not abort them or abuse them. Doctors are called to heal their patients, not kill them. Leaders are called to love and serve those under their authority, not exploit and tyrannize them.”
Here’s something else. “Some actions are sinful when done outside of vocation but good works when done within vocation. We have no calling from God that would authorize having sex with someone to whom we are not married. But within the vocation of marriage, sex is not only authorized, it becomes the means by which God creates a one-flesh union, engenders new life, and builds a family.”
Veith explains that “vocation has to do with the priesthood of all believers. A priest is someone who performs a sacrifice. We no longer need sacrifices for our sins, since Christ, our great High Priest, offered Himself as our sacrifice once and for all (Hebrews 9:26). But, in light of that sacrifice, God calls us (Romans 12:1)
. . . to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
We are not called to lord it over others nor are we called to obsess on self-fulfillment. Vocation focuses away from self to others.
Fathers are living sacrifices for their families when they faithfully protect and provide even in weariness and frustration. Mothers are living sacrifices for their families when they put their own feelings aside to encourage husbands and nurture children. Workers on the job are living sacrifices when they do their best to serve both employer and customers.
Veith explains that “Christ, who is in vocation and in the neighbor, takes up all of these sacrifices, small or great, into His sacrifice. And He loves and serves His creation by means of our love and service in our vocations.”
A Biblical understanding of vocation means that nothing we do to God’s glory is ordinary or insignificant. Luther said that changing a child’s diaper is holy work. In that vein, so is preparing a meal, changing a tire, looking after an unmarried aunt, being a good listener, doing homework, donating blood, sitting by the bedside of a dying spouse, being informed about candidates before election day, praying, training in purity, paying fair salary, and performing honest labor. The list goes on… and on.
Our vocations are many. God works through our vocations to serve others. Trusting this, says Veith, changes the quality of what we do. He’s right. It changes the words we choose, the music we sing, the business we transact, the clothing we wear… even the table we set.
Thank you, Gene Edward Veith, for helping me review my vocations. May God help me see every word and deed as opportunities to serve not self, but others.
Now, for the rest of you, move on over and sit a spell with The Blog of Veith www.geneveith.com
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“All the people care about is the economy.”
Ezerwoman's Blog 
Marriage: It Is What It Is
Posted in Biblical manhood & womanhood, Commentaries of others, Culture Shifts, Faith & Practice, Relationships, tagged " homosexuality, agape love, Aristotle & marriage, children, civilization, Defense of Marriage Act, eros, family, gay marriage, Greek culture, homosexual marriage, husband and wife, Mercatornet, passion, Plato & marriage, Robert Reilly, sodomy, state, Supreme Court, truth on March 29, 2013| Leave a Comment »
Marriage is defined by the One who created it. That would be God.
Marriage is time-honored for a reason. It benefits men, women, children and civilization itself.
Marriage, reasoned the Greeks, was upheld for the good of the state.
Proponents of homosexuality often point to ancient Greece as a culture that embraced men with men and women with women. But Robert R. Reilly, writing for MercatorNet (3-11-13), has helped me understand that the great classical philosophers would have regarded such pairings as destructive for society. Socrates and Plato condemned homosexual acts as “unnatural.” The notion that someone was a “homosexual” for life — or found his identity in this behavior — would have struck them as quite odd. The practice of sodomy was accepted between an adult male and a young boy, but only temporarily because the youth was expected to get married and start a family as soon as he reached maturity.
Plato called the act of men with men “contrary to nature” and “due to unbridled lust.” Socrates loathed sodomy, noting that it is the practice of one enslaved to his passions rather than one who seeks the good of others. “The lesson,” writes Reilly, “is clear. Once Eros is released from the bonds of family . . . passions can possess the soul. Giving in to them is a form of madness because erotic desire is not directed toward any end that can satisfy it. It is insatiable.”
“That which causes evil in the soul,” said Plato, will ultimately result in political disorder. Plato understood the unbridled practice of sodomy to cause such evil and, thus, bring chaos to a nation built on order and logic.
It is for this reason that Greek philosophers spoke of the virtues of chastity and procreation within marriage. Aristotle described man and woman together in family without which the rest of society cannot exist.
Reilly explains, “Without family, there are no villages, which are associations of families, and without villages, there is no polis. ‘Every state is [primarily] composed of households,’ Aristotle asserts. In other words, without households – meaning husbands and wives together in families – there is no state. In this sense, the family is the pre-political institution. The state does not make marriage possible; marriage makes the state possible. Homosexual marriage would have struck Aristotle as an absurdity since you could not found a polity on its necessarily sterile relations. This is why the state has a legitimate interest in marriage, because, without it, it has no future.”
The Greeks understood the importance of marriage which is, as they saw it, the pairing of male and female as husband and wife. With that in mind, Reilly explains, “then chastity becomes the indispensable political principle because it is the virtue which regulates and makes possible the family – the cornerstone unit of the polis. Without the practice of this virtue, the family becomes inconceivable. Without it, the family disintegrates.”
“Homosexual” marriage, to Aristotle, would have been a self-contradiction. Perhaps that is why the word “homosexuality” did not exist in Greek, or any other language, until the late 19th century. Why would it? Truth dictates that “homosexual” is an oxymoron.
Jesus is Truth. He is also Love and Life. He instituted the agape love of marriage so that life might abound. He mourns the consequences of sinful choices. He does not rejoice in the pain that comes from confusion and slavery to selfish passion. But, He is faithful to the repentant who call upon His name.
Sin deceives. It distorts the meaning of love and alters relationships. But, the wisdom of Truth prevails.
The Greeks might not have acknowledged the source of truth, but they saw the wisdom of it.
Appreciation to Robert R. Reilly, MercatorNet, 3-11-2013
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