Anna Schield

            Concordia University held its "Festival of Beginnings" service as an opener of the 2012-2013 school year. Faculty, students, and others filled the Buetow Auditorium on Thursday, August 30, 2012, the morning of the year's first day of classes. The theme for this year is "Our Refuge and Strength," based on the words of Psalm 46. Fittingly, the service began with singing the hymn, "A Mighty Fortress." After the hymn Dr. Carter and two student ministers led the congregation in an invocation dialogue, an alternating pattern of responsive verses from Psalm 46. Isaiah 41:10 was read as the Old Testament verse, followed by a reading from Mathew 11. A significant section of this passage is comprised of verses 28, 29, and 30, in which Jesus invites all those who are "weary and burdened" to give up their cares and concerns to him, promising to give "rest for your souls" (Matt. 11:28, 29). After another hymn President Ries spoke an excellent homily around the theme of Psalm 46 in relation to the new school year and the refuge and strength God provides--that he indeed is--to those who look to him in trust.  The Rite of Induction of student ministers and servants on campus followed the sermon, at which point the congregation was dismissed. Apparently time had run out; the prayers, benediction, and hymn "Our God, Our Help in Ages Past" were left out of the service's conclusion.

            This service related to the learning accomplished throughout the Honors program in one main way. Just as the Honors program connects faith with learning, so this service, especially the homily given by President Ries, connected this academic year with trust in the God who is always with us. The school year's components such as new experiences, unfamiliar environment for new students, academic stressors, schedules, extracurricular opportunities, difficulties in relationships, and daily living lead to the value of not just one more thing, but the main thing: time spent in stillness with God, who makes all things possible and provides the solace and strength necessary to carry out this life while looking forward to the next. God's refuge--a place to which to flee, or a place of safety--is always in the same place: in his word, sacraments, and presence in our hearts. Turning to him for refuge in times of uncertainty or exhaustion is not really turning to him, because he has always been there. It is taking time to pay attention to his words of truth, drawing one's focus away from the distractions of earthly life and spending time relying on him and placing hope in higher things. Placing one's hope in God's strength does not create abilities that weren't there; turning to God for strength means humbling oneself to recognize that the aspirations and goals made possible during student's young years are given by God's blessing. The ties of God's refuge and strength, woven among students' everyday lives, closely resemble the ties made during students' Honors studies as secular issues are woven among theological issues. This service's introduction to the school year appropriately mirrors an introduction into a new year of Honors Program learning.

President Ries's homily certainly made up for the missed parts of the service. His lengthy speech may have contributed to a miscalculation of time, but the value of what he had to say was irreplaceable. Many of his words were meaningful to those listening and to me. He connected Psalm 46 with the newness or unfamiliarity or anxiety that many new students feel in this environment. God is our refuge, when we need to rest in a safe place, and our strength, when we need to push ourselves out of our box and believe more than what we think possible, for "with God all things are possible" (Matthew 19:26). Even for students who are not new to Concordia or to college or to these surroundings, life is full of uncertainty and questioning. Am I headed in the right direction? Am I doing what I "should" be doing? Is this the best path to pursue? What about the people I miss, the place where I often wish I was, the time I feel I can't make up? Is this really where I ought to be? What if I made the wrong decision? How can I know? Can't God tell me more clearly? Neon wouldn't hurt. It's so hard to trust God. Well, actually, it's not, according to my favorite Dr. Trapp. In my baptism God has built within me a new nature that desires to place all my trust in him. My old nature still wants to doubt and deny God's wisdom and compassion, claiming that it is hard to trust God and that he probably doesn't know what he's doing--or worse, doesn't care--but my new nature is not to be overcome. God gives me his own strength. God gives me faith to believe him until the day when I will be with him face to face, with no more ends of summers and beginnings of being away from home, no more missing those we love, no more questions and no more fear. "He will wipe every tear from their eyes. There will be no more death or mourning or crying or tears, for the old order of things has passed away" (Revelation 21:4). 

This book has given me a lot to think about, things I have applied in my mindset since reading the book. How often do I attempt to "be right"? How does this represent me as a Christian? When this comes to sharing my faith, if I convey that desire to prove my point what message does that send to a listener who may be questioning faith in Christ as their Savior? What impression does that give them of what my faith truly means to me? Does my Christian faith mean winning the argument, coming out on top, or does my knowledge of Christ's love for me move me to listen to others' perspectives and empathize with their feelings or point of view?

In what ways do I express my faith? Do I express my faith sensitively, with an understanding of my audience that implies I understand their background or their personal stories? Do I express my faith with broad statements that are impersonal or cliché? Do I ever imply that I believe I am acting "better" or living a more righteous life because I am a Christian, and if someone does not call themselves a Christian or attend church regularly that their actions are less right than mine? Do I impress on others, even unintentionally or unconsciously, that the hurts, struggles, and lifestyles not in accordance with the Bible are less deserving or Christ's grace, less worthy of attention, and are engaged in by people less valuable than I or other Christians? Do I listen, ask questions, and show that I value what others have to say about their faith or their experiences, opening up a conversation that might invite someone to ASK me to share my faith rather than assuming I need to share it whether they want to hear it or not?
Above all, the question that arose for me in this book is the question of whose job it is to change people's hearts, to lead them to faith, to do the work that sparks and grows a trust in Jesus's love for one individual--a personal knowledge that belongs to someone, and is not sold to them or convinced of them by a poster or an argument?

It is God's job.

My job is to share, at appropriate times, that I am a sinner and that I have received Jesus's forgiveness. The peace that comes with that forgiveness, the joy of knowing I will spend forever in the presence of the Savior who loves me, and the meaning that comes in my earthly life as a result of that love of Christ is something I want others to experience. That is all. The rest is God's work. As a human I say, "Join me, a sinner, in receiving forgiveness." This is sharing my faith.

What it comes down to is one-on-one encounters. Those are the impressions that will make a difference in how one person views a Christian and therefore how one person views Christianity. Those individual conversations MATTER. Our work doesn't determine what God can do in someone's heart, because although He chooses to use flawed humans like ourselves, He Himself has no limits to what He can do. Still, how we represent our faith does matter. 

There is so much I could say about this book. Likely the reason for that is because this book says so much, and of course I have reactions to all of it. Some sections or statements I find agreeable, others I do not. Theoretically I base those agreements or disagreements on the book's accordance with biblical truths. Either way, the commentary on American culture of this generation and what this means for Christians at this time is valuable. Accuracy, biblical truth, intelligence, sensitivity, humility, and awareness of the complexity and depth and personal nature of issues, among others, are vital to the representing and sharing of Christianity as a whole as well as what personal faith means.

I didn't blog on the book during the summer because I loathe technology and avoid it whenever possible. Currently, "whenever possible" means during the summer when I am not required to be immersed in technology from homework on laptops to emails from coaches to schedules expected on the Google calendar (I refuse to let Google know what I do with my daily life) to wireless internet waves floating through the air to cell phone towers taking up my visual space and thus polluting my air....so I put off any contact with a keyboard or connection to the world wide web. Sorry. Looking forward to an actual discussion of this in class, face-to-face, conversing with actual people. And discussing this in everyday life doesn't hurt, either. Try it sometime and see the reactions you get. But PLEASE make sure you listen to what others have to say. And be authentic while you do that.

The excerpt from Dorothy Sayers' writing, "Vocation in Work," has proved to be my favorite out of this entire book. Her commentary on the modern commercialist society included wry statements that perfectly summarized the state of American lifestyles and worldviews. Her point of view strikes a reader as ironic, with its incredibly accurate application to this current century, since she wrote during the early 1940's. In that time period the definition of vocation was mainly limited to one's out-of-home work, and this perspective was causing meaninglessness in the non-work sectors of workers' lives (as well as in the home-work lives of women). Overall she argued that work had (has!) been separated from creativity and given a direct, oftentimes singular relationship with economic gain. Humans no longer derive fulfillment from their work because the unique craftsmanship, which once made work a source of satisfaction and an opportunity for one to use his or her skills and gifts, has been taken away. Work therefore is no longer an enjoyable lifestyle but a distinctly separated part of life, endured only to make enough money to get away from it. Sayers sets forth this argument with the assertion that social experts of the day will never succeed in their attempts to improve society if they do not face this reality: that one's personal purpose is so often stripped from the work itself, thus depriving the worker from enjoying work, leading to a widespread loss of a sense of divinely-inspired vocation.

            This text is highly applicable to issues of Christian vocation and service to the world. Today more than ever, so many fields of work lack opportunity to use one's unique set of abilities. Work is rarely an outlet for one's creative energy, and hardly can become so because of the concentration on economic profit, according to Sayers. The rampant worldview of the current era does not directly admit this, but unconsciously believes that making money trumps being creative. As Sayers pointed out, the differences between an artist of any kind and a mainstream worker are that artists work for the enjoyment of their work, rarely if ever drawing lines between their work and their life; and non-artisans rely on economic security as the end to their work, while artists tolerate some economic insecurity so that they can enjoy their work in itself. The worldview of this time scorns artists of this sort without admitting the flaw in the system: when craftsmanship is removed from work, work becomes a meaningless consumption of time, a drudgery sought to be escaped. Then, Sayers deftly points out, consumerism thrives because the products that sell are those that promise to minimize effort and provide leisure (which has turned into empty wasting of time or "idleness," as Sayers accuses [p. 409]). But in order to purchase these items, one must work harder to earn more money. When one has worked harder, earned more money, bought the material goods, and gained more spare time, one does not use that spare time to engage in creative activities. Instead, spare time is spent lolling around on couches and allowing the brain and body to melt. But to hide that increased meaninglessness that has been added to the non-work lives of people, more products are offered to fill up that spare time. In order to buy those gadgets, people are pressured to work more in order to buy more...and so on. Work has been stripped of creative energy, and non-work life has been intentionally distinguished from work life as a chance to escape that purposeless work and in effect do absolutely nothing. Vocation has clearly lost its meaning: its opportunity to use one's God-given gifts and to serve the neighbor.

            I found this reading to be an excellent commentary on the disgusting consumerism that pervades America today, clearly shining light on ironies that result. Which came first: a perspective on work as solely a means to economic gain, or consumerism that created that presumed necessity to work in order to attain economic profit in order to purchase the items promised to bring satisfaction? I'm not exactly sure, and as a non-sociologist have no evidence to prove any claim I might make. Either way, it is obvious that joy has been removed from work and re-attached to things. But things do not really provide joy either. The things Americans believe they must afford are things that provide opportunities for passivity of brain and body, thus contributing to further emptiness rather than joy. Idleness increases and true creativity decreases; at the same time, peace is replaced with ever-rising discontentment. Sayers appropriately describes the time earned to enjoy leisure time is not used for "some creative and satisfying hobby" but easily translates into "an idle and soul-deadening killing of time" (p. 411-12). What happened to a sense of God-given vocation possessed by work and life? People work to buy the freedom to not work (only to occupy themselves with nothing and thereby utterly waste any gifts or talents that weren't used in work) rather than deriving the same enjoyment of the work itself that might have been derived from leisure (or originally was the aim of leisure time). From this reading I have derived a renewed sense of energy to both pursue and actively create a vocation that I enjoy. This means not that I want to pick the job that I like best, but that in whatever occupation I can earn I intend to apply my gifts and passions in ways that contribute to my enjoyment of the work for the sake of using my abilities and serving others. I do not want to work with a mentality of getting through the hours so that I can escape work or crave hours away from it. I want to enjoy the work itself rather than viewing work as a means to an end, i.e. money, only to find that I supposedly need more money anyway and must work to earn that money. I agree with Sayers: the concentration on economic gain as the sole purpose for work needs to be removed. Only then can work begin to be implanted with the sense of purpose it once possessed.

            I liked this reading so much that I desired to say something really profound about it, especially since this is the last required blog of the school year. I recognize that my rantings are narrow and address only a few facets of the issue rather than forming a truly logical, all-around realistic position. Understanding this, my all-in-all perspectives gained from this reading (or possessed beforehand) are: 1) I don't like buying things, 2) I want to enjoy the work I do and use my position to serve others (the true sense of vocation), and 3) anyway, Sayers pretty much wrote everything in the best way it could be written. I couldn't do much better if I tried. 

Dr. Dale and the Rev. Dr. Thomas Trapp were invited to serve as the honored speakers at the 11^th annual Poehler Lecture this past Tuesday evening. Concordia's Buetow Auditorium swelled with listeners eager to hear the Drs. Trapp explain how they have intertwined their faith with their teaching throughout the years of their service at Concordia. Lonn Maly, the Vice President for Academic Affairs, opened the evening's presentation with an introduction, describing that part of Concordia University's mission is to connect faith and learning. An opening prayer was followed by the Rev. Dr. David Lumpp's introduction of the speakers, describing the Doctors' disciplines (science and theology) as distinct but not separate from each other. Dr. Lumpp, the Dean of the College of Arts and Sciences, explained in his brief introduction that these two Trapp brothers understand the purpose of their possessed knowledge: to be shared as a blessing to students through their teaching. Next, Dr. Dale Trapp, professor in the fields of geology, physics, and astronomy, introduced the brothers' childhood with an emphasis on their spiritual and academic development before offering the floor to his brother. From there the Trapps engaged in a volley of speaking, taking turns explaining the concepts involved in their academic subject areas and how they have incorporated their faith with their teaching. The program concluded with a response and closing prayer by President Ries followed by a short time for questions and answers (and brownies in the BEC).

            These experts in their respective disciplines, both exceedingly accomplished in their subject areas, humbly yet boldly live out their faith and proclaim it through their teaching. Students who have had the privilege of taking classes from either of these professors have been gifted with intellectual excellence passed on with strong values of a Christian worldview. In his teaching Dr. Dale Trapp emphasizes God's sovereign power as the Creator of the universe. Even as scientists attempt to discover patterns in how the universe works, it is clear that properties of the universe and how it works far surpass the bounds of human understanding. Dr. Trapp mentioned that scientists aim to answer questions involving how, what, when, and how much? Such pursuits expand and sharpen the intellect, but the limit of science is reached when one arrives at the question, "Why?" Science does not suffice to answer that question. At that point, faith in God's truths is absolutely necessary. Science and faith thus grasp each other's hands in their collective search for aspects of answering those five questions. Even faith often does not provide answers to "Why?" questions, but supplies the peace of knowing those answers are understood by God.

            The Rev. Dr. Tom Trapp summarized his exploration, which he incorporates by guiding students in their learning, of understanding human nature through the framework of the description God provides in His word. Dr. Trapp answers questions such as, "How are people motivated?" and "Who has God built us to be?" On the basis of Scriptural evidence, Dr. Trapp discusses these topics with his students. The world's system is based on teleology: a reward and punishment motivation. When someone expects to receive something, he or she acts in a way they believe will earn them that result. The world claims, "You get paid for what you do. If you don't do it, you don't get paid." On the contrary, God explains in His word that His system works like this: He acts in grace, and humans' responses follow. God gives, and through His movement in the heart humans act. Christians who have received the Holy Spirit's assurance of salvation through Christ have been re-created to act in love toward their neighbor because of the peace God has given. With the certainty of eternity planted in their hearts, Christians look forward to the day when God will completely restore all that has been broken. Until that day Christians spread the message of God's passion to seek the lost and bring them to Him. Visibly and audibly overflowing with an earnest love for the Gospel of Christ in God's word, Dr. Trapp passes on Biblical insights such as these that, through the Holy Spirit's work, inspire students for the rest of their lives.

            By the words of these two men I have received the privilege of hearing how they have been graced by God with abilities to confidently proclaim their faith through their vocations.

I have never taken classes from Dr. Dale Trapp but am certain I would be honored if I could. I am a student of Dr. Tom Trapp, mourning that I have only taken three classes from him before his retirement. I am filled with gratefulness to God for leading me to study with Dr. Trapp during his last year of teaching at this school. And to think I tried my hardest to avoid enrolling at Concordia!--what would I have missed! Hearing "God's passion narrative" (in the words of Dr. Trapp) in the Old Testament has completely grabbed hold of and expanded my faith. The Old Testament has been opened up for me in a way I never thought it would be. The story of the Israelites is no longer a dry, basic Sunday School history but truly an incredibly engaging historical account full of life, details, and truths about who God is. God's faithfulness to be with His people, His undeniably righteous wrath against those who hurt His people, and His mercy in fulfilling His promises can only have profound impacts on the heart of a believer when explained through the very words of the Bible and ignited by the Holy Spirit. I can say this believer has had her heart opened beyond what she expected. I want to share God's word of Christ's love with people in the same way it has been shared with me. I want to go out and share the Gospel in its truth and I am further pushed to look beyond myself to the needs of others--both emotionally and spiritually. Through such teaching of one of the Trapp brothers I have been urged through God's word to energetically and authentically live out Jesus's love in my personal life and in my vocation. The examples of these two men, as God has worked through them, are invaluable in my growth as a student and a messenger of Christ's Gospel. 

Multiple readings from this week's Callings assignment provided valuable insights into some interpretations of Christian vocation throughout the 19^th century. A section of Feodor Dostoevsky's book entitled The Brothers Karamazov held prominent significance. The given excerpt from that writing compares and contrasts the lifestyle of monasticism with that of existing in the secular world. Dostoevsky emphasizes the difference in viewpoints between many who hold "contempt for the monk" (p. 349) and those who highly value the monastic life. Indeed, Dostoevsky titles his book in such a way that reflects that central discussion: Alexey is a young monk and his brother is a "cynical skeptic" (p. 349). At this point in history (1880's), many Christians were moving with the increasingly modern world toward numerous new perspectives about what it meant for a person to follow God's calling. In earlier years, service of God through becoming a monk was accepted as the primary form of being called by God. Later, during the Reformation, views of vocation shifted into understandings that any occupation one held in life was certainly valid as the place to which God called a person. In Dostoevsky's time and in more recent years, definitions of God's callings have evolved even further. Especially in times of unemployment and so on, Christians are to a greater extent recognizing that God calls the Christian to every position in life; vocation is not viewed as limited to one's professional occupation. Thus, all kinds of relationships, places of service, and roles in life are interpreted as those in which God has called Christians to serve. Within this context Dostoevsky takes up the issue of varying views of monasticism.

Dostoevsky discusses this topic by exploring life in a contemporary world. He acknowledges views held of monks who in history assumed they were higher in God's sight, did not contribute to society, and deceived themselves by avoiding the real or outside world, living in falsehood and arrogance. However, Dostoevsky argues, monks who were truly "meek and humble," who "[yearned] for solitude and fervent prayer in peace," who uphold "the purity of God's truth" (p. 350)--these figures should not be criticized. As evidence Dostoevsky calls to readers' attention the lifestyles of Christians and non-Christians alike who, scoffing at the monks, seek to build up material possessions for themselves and singularly pursue worldly desires for themselves. Dostoevsky affirms that those monks who truly sought God's truths through Christ lived in greater freedom than people who believed they were free to follow their own passions. For in chasing after earthly desires these people create their own bondage: slavery to one's own habits and desires. Then, Dostoevsky asserts, they lose their value of the world and the people in it, seeing only the things they want (including possessions, achievements, status, and more) and view people as vehicles to reach those goals. Such pursuers become more and more alone and less and less free, isolated from the true joys and peace that come from fellowship with God. As understood by the monks but not incomprehensible to any who live in a secular world, fellowship with God leads to a different perspective on worldly things. Material things hold less importance when compared with the contentment one finds in knowing that the very God who created earth and humanity loves each person with an everlasting love, even to the point of sacrificing His own Son in order to reconcile people to Himself. Dostoevsky explains that this knowledge--even if not lived out in solitude from the world, as monks did--brings true freedom.  With this kind of peace in one's heart, the Christian is more inclined to serve others rather than build up his or her own prosperity or meet his or her own desires. This freedom to serve one's neighbor in all aspects of life describes what vocation truly means.

I especially enjoyed this reading although admittedly with not much specific relevance to my vocation. Generally, I just liked it. I appreciated the words on the true meaning of freedom. Many believe that following personal desires is true freedom, while bondage to moral guidelines or so-called conservative values leads to confinement or a lack of freedom. I disagree, and found support for my position through Dostoevsky's logic that pursuing personal passions creates a different kind of confinement or lack of freedom: a slavery to that desire or to worldly gains of any kind. Contrarily, true freedom is found in relying on Christ, remaining grounded in His Word, and finding solace in His truth and love. In this way I gain deep and genuine peace, contentment, and freedom. One conclusion I can draw in terms of my vocation as a Christian does follow from that concept. When I have found true peace through maintaining a relationship with my heavenly Father and receiving assurance of the love my Savior has shown me, I am free to serve my neighbor. When I live my Christian life in close fellowship with God, receiving His mercy daily in His Word and weekly through receiving His body and blood, He fills me with His love to the point of overflowing so that I am then enabled by His Holy Spirit to pour out that mercy to all those around me in any station in my life.* This is truly what it means that God has called me as a Christian: to love my fellow humans. I am God's instrument which He uses to accomplish this work by His own power and grace.

*This concept gratefully credited to LCMS President Matthew Harrison who conveys it in his Bible Study Witness, Mercy, and Life Together; look it up--it's cool stuff. 

The Spring Instrumental Ensembles Concert this past Friday in Concordia's Buetow Auditorium drew a gathering of eager listeners including affiliates of Concordia University, family members both close and extended, and various musically inclined humans in between. The Percussion Ensemble (comprised of eight students) opened the program with a jazz piece followed by the well-known Ragtime Robin. Concordia's Concert Band continued the presentation, performing four pieces and an encore. Those in attendance received the pleasure of hearing various styles of music from multiple time periods, all performed with respectable professionalism. If the eyes were closed, one could imagine being carried away to all sorts of times and places described through the expressive auditory art form known as music. The musicians of Concordia University impressively represented their school by offering their musical abilities for others' enjoyment.

By sharing their skills with the public audience, members of Concordia's Percussion Ensemble and Concert Band reflected one aspect of the essence of Christian vocation, which is to utilize the talents God has given for the benefit of others. Service to fellow humans can be accomplished in numerous appropriate ways, one of which includes utilizing one's abilities to provide recreation for anyone interested in participating in the sharing of those gifts. Vocation and service are commonly assumed to have much to do with offering assistance to those in need; protecting the weak and vulnerable; teaching, mentoring, and raising up the young; giving to those less fortunate; reaching the oppressed and marginalized; and so forth. But vocation also largely equates with using one's God-given abilities for the benefit of others no matter what that may mean. Service to one's neighbor can likewise fit with this definition as well. In such a manner, the musicians who played in the Spring Concert certainly fulfilled their vocations no less meaningfully than one who serves in a position of caring for another's physical well-being; educating and cultivating the minds and characters of the young; counseling and offering compassionate advice; or any other positions of service. Following God's call ultimately means using one's gifts and interests, according to one's unique set of skills created by God Himself, for purpose of glorifying Him and benefiting one's neighbors. Students at Concordia University who participate in music fulfilled God's calling, according to their abilities, through sharing their love of music with an audience in Friday's enjoyable presentation.

            As one member of the audience, my perspective concludes from a position of receiving others' musical gifts rather than a position of offering them. With a slight inclination toward musical abilities but a greater proclivity toward enjoying the art secondhand, I appreciate music with the understanding that others possess a greater set of skills in that area than I. The value I hold of music increases as I listen to others demonstrate the result of hours of practice, patience, and passion. I am allowed to passively reap the benefits of their effortful pursuit of musical interests, remaining aware of the level of intelligence, technical prowess, and emotional capacity required to produce great music. They are employing these gifts given to them by God so that I may relax for an hour in the midst of sounds that fill my ears with a special kind of beauty. I turn off my brain and drift into a faraway world created by manipulated notes and just the right combination of instruments. Elsa's Procession to the Cathedral, Prairiesong, and other pieces lift me toward a freedom that cannot be experienced in any other way. I am grateful that these musicians have chosen to provide me with this service according to their God-given abilities. 

The purpose of this Thursday's "Star Power" activity in a classroom above the CSP library was to engage students in awareness of how discrimination can be experienced at Concordia and in the world. Such discrimination could include racial judgment, religious prejudice, or basic social group exclusion that is present in many settings in our world; the campus of Concordia does not prove itself an exception. Rather than pointing blame or whining helplessly, an activity was organized so that students could see what it is like to belong to a discriminated group or to a group that possesses a certain extent of power. A game was introduced in which chips are traded with the goal of gaining the most points through bartering with other players. Competition ensued as all attendees took part in this game and attempted to score highest in the first round. After individual numbers were recorded, a second round followed. This time, players were separated into groups based on their original scores. A group of four players who earned the highest scores quickly became identified as the group with the most power, while the group of about ten players who scored lowest was soon ridiculed, receiving name-callings such as "slow" and "cheating" by a play-acting leader who intended to illustrate the symbolism of this activity. A middle group had some power over the lowest group but was scorned by the highest group. A few more rounds were played and the group in highest power stayed intact, with essentially their same five or six members forming its circle. Finally, the highest-scoring group received the rights to change the rules of the game, causing the two lower groups to bond together for strength--a battle of numbers, resulting in a group of twenty threatening and being threatened by a group of six.

The symbolism of this activity quickly became evident. The concluding discussion led to commentaries on social structure such as, "Those in power stay in power, having more accessible resources to remain at the top," and "The rich get richer while the poor stay poor." Students shared their awareness of judgment and discrimination that attaches itself to social groups. Participants explained perceptions of the seemingly-irreversible decision-making power of a strong group over a weak group, resulting in shutting out the weak and causing them to hesitate in speaking their ideas again. Students discussed human desires to belong to a group and identify with it; desire and desperation to maintain one's own status or pride; and the peer pressure that comes with belonging to a group and behaving according to its norms (or else face being kicked out). One student strongly asserted his impression of the existence of clearly-defined social groups that make up a segregated Concordia campus, excluding anyone who does not fit with their defined characteristics (including choir and music participants, athletic teams, and so on).  All in all it was decided that Concordia must come to realize that the school as a whole can and ought to break down barriers and come together to form a unified body.

This goal, realized from the activity, shares common characteristics with this semester's Honors discussions regarding Christian vocation, especially concerning Christian service to the world. Part of showing love to one's neighbor means taking an extra step out of one's own comfortable belonging and into an unfamiliar setting where one may not feel he or she "belongs." In the process, a Christian may create an opportunity to cross barriers and treat his or her fellow human with a welcoming, empathetic attitude. One comment was heard at the Star Power activity: "It's okay to be with your people; that's human nature." Although sharing bonds with those in whom commonalities are found is acceptable, ostracizing others who do not share certain characteristics or interests frankly opposes the essence of Christianity--caring for those who struggle and reaching the outcast. An excuse such as "That's human nature" has no place in the mind of a Christian. God has put a new spirit in His children whom He has brought into fellowship with Him through baptism. Although Christians daily struggle against their inbred sinful nature, they are no less a new person, possessing a heart of love placed within them by Christ through His love. God has built into His people a spirit of compassion, made them holy through His Son's blood, and enables them to live out their faith on this earth. Christians are perfectly able by God's grace to act on their faith in Christ, sharing His love with those around them in every station in life. This may include, according to the current topic, crossing socially-created barriers and even to a certain extent erasing them, showing acceptance and validation to others whom God has created with His infinite measure of love. God's grace, lived out by His people, can overcome difficult social and cultural boundaries that are formed with hurtful and dehumanizing results.

            This activity helped me personally to evaluate the topics of social distinctions and formations of barriers among groups on campus and in the world. I believe most of the time these barriers are formed with little conscious recognition, and the effects are extremely subtle but by no means deniable. It is easy to ignore these constructions and more difficult to act for the sake of positive change. I believe it is true, according to our discussion following the Star Power game, that such change requires teamwork to form a unified movement in a positive direction regarding this issue. Formation of cliques, exclusion of those who aren't a part of defined groups, and avoidance of those we don't know can be eliminated and replaced with a sense of community that surpasses lines drawn within the larger body of Concordia University. It is definitely possible to rise above these problems and create a feeling of wholeness among all those who attend this institution. For my part, I will address those I may not otherwise consider acknowledging, take time to patiently greet those I pass, and avoid forming any in-group sentiments that would cause others to feel excluded. As usual, I remind myself that such noble transformations of behavior are accomplished through God's grace as He provides me with His Spirit and enables me to live out the faith He has built into me. Just as His righteousness is now mine through Christ's work, salvation belongs to me through Christ's justification, and peace is mine through knowledge of His love for me, so also His mercy is mine to give to others without holding back. 

This week's readings from Callings proved quite time-consuming (probably on the part of the student-reader who distracted herself with study of the river and the air temperature rather than focus on the pages) but simultaneously quite entertaining. Practical use, for application to one's own life or addition to one's previous thoughts, was found in every section; insights jumped off the page faster than any reader could reply, "Hmmm...That's interesting. Good point." Ulrich Stadler wrote in 1537 about "The True Community of Saints" and what such a community should look like in terms of earthly life. One year before Stadler's writing, John Calvin wrote "Institutes of the Christian Religion," discussing use of one's calling for the glory of God and benefit of others. A few connections may be made between these texts; this writer will attempt to organize those connections into some sensible words. For background purposes, it ought to be mentioned that Stadler served at the forefront of the Hutterite movement which was a group that belonged to the Anabaptists, who formed a community of believers based on separation from the world in order to remain pure and to build each other up in true faith. Stadler describes the type of community that ideally is created by fellowship with brothers and sisters in Christ. Calvin first wrote the "Institutes of the Christian Religion" in 1536 as part of his teaching of what a Christian's life should be. Both of these authors wrote during a time that followed after the period of Christians' focus on monasticism as the highest calling from God. At this time Christians were beginning to see vocation in a different way, possessing two parts: first, the call "to be a Christian," and second, a "particular vocation" (p. 232).  

Stadler sets forth his position that a true community of saints is made up of believers who "are baptized and sealed in their hearts with one Spirit"; who "have one mind, opinion, heart and soul"; who do not receive gratification from worldly desires; and who live together generously, "peaceably, united...as children of one Father" (p. 228). The members of such a community use the gifts God has given them for his will rather than for their own. Against those who disagree, claiming that living apart from each other would result in more effective peace rather than "bickering and complaining" (p. 231), Stadler argues that those who control their own independent desires,  patiently seeking others' benefit, can easily avoid this dilemma. In other words, if a person believes that their highest priority is "to maintain their own life here comfortably" (p. 231), serving themselves and gaining their own benefits, living among others will not result in peace. However, if one seeks to place others higher than oneself and does not so much seek personal freedom, living in a community is much easier.

Calvin likewise explains that Christians must understand that he or she is not one's own (referring to 1 Corinthians 6:19) but instead "consecrated and dedicated to God" so that he or she "may thereafter think, speak, meditate, and do, nothing except to [God's] glory" (p. 233). Calvin firmly states that one's "reason nor...will" should "sway [one's] plans and deeds" (p. 233). Rather than seeking to meet one's own needs, Calvin asserts, Christians are to live in accordance with God's will, to yield to His purposes, and to set his or her eyes on what may bring Him glory. Thus Christians "erase" their own desires for earning material possessions, honor, and affirmation from their fellow humans (p. 233-34). Instead, Christians seek to use what God has given them for the "benefit [of] one's neighbor" (p. 234) and to share God's gifts with others. Calvin nicely sums up this concept of serving one's neighbors by saying, "We are the stewards of everything God has conferred on us by which we are able to help our neighbor" (p. 235).

From these two readings a clear link is found: what it means to engage in Christian vocation is to understand one's belonging to God as His child as well as one's primary calling to serve one's neighbor. On reason for this is that serving one's neighbor is serving Christ (Matthew 25:31-46). Furthermore, through serving one's neighbor opportunity ripens to boldly witness one's faith in who God is and what He has done, especially through Christ's work of forgiveness and salvation through grace.

Stadler's section struck a chord with me and provided new perspectives to my understanding of vocation. It is clear that my so-called autonomy, self-sufficiency, and self-control shares many characteristics with attributes of seeking my own needs, wants, and supposed goals--in other words, rigidity of accomplishing my own personal tasks and meeting my own needs (usually mental and emotional) has much in common with pure selfishness. I frequently justify myself with a perceived disparity between my manner of functioning and that of many humans near my age in years, and I admittedly avoid forming relationships for the most part or offering myself for their service because I feel uncomfortable or unfulfilled. Some of this awareness is helpful in recognizing "who I am," (the classic personal development concept) but allowing myself to think that way for too long can easily lead me to believe that I have no obligation to serve as helper or encourager for the needs of others around me. Sure, I believe I open myself to service of children, adult mentors (who ironically are mostly serving me but they usually don't know it), or basically anyone under the age of 13 and over the age of 25; but what of my fellow humans in whose presence God has placed me now? Part of an understanding of vocation is serving others wherever God has placed me. This would include here, and now.

I would rather serve my own needs and wants rather than lay them aside for the sake of serving others. Surely I ought not to lose sight of the routines and habits that keep me healthy and assist to order my life in a God-pleasing manner; surely I ought not to idly join others in behaviors that edify neither myself nor them; and surely clarification must be made so that I am not "serving others" to the extent that I join in frivolity and lose a sense of responsibility for what is necessary in life. But to what extent do I assume that my needs are the things that are "necessary in life"? At what point do I reach the inappropriate and far from God-honoring conclusion that my precisely-structured life supersedes the needs of others, which may arise without "fitting in" to what I expect I must do to accomplish my own goals or feel safe in my own control? At one point is it appropriate for me to become more flexible so that I can make myself more available and approachable to those who may need help but are too nervous to ask? Finding a balance is quite possibly the most difficult thing to manage in my mind and actions.

I understand that I am God's; that truth is quite clear to me in my heart and mind. But that belonging to God partly means I am also in a sense my neighbor's, as a servant of their needs above my own--this concept is not quite so easy. Forming that truth into a reality in my heart is surely a lifelong process that will involve prayerful contemplation of what that truly means and then practicing those effects in everything I am and do. I cannot accomplish these actions on my own but will wholly rely on God's grace to enact such behaviors as He, the true giver and server to all His people, works through me as His instrument in the place of all my vocations: sister, peer, daughter, tutor, mentor, and in the future teacher, comrade, counselor, and more.

For this student, the most enjoyable and stimulating reading of this week was Luther's "Sermon on Keeping Children in School." Luther addressed this topic in the year 1530 after he had published a document (specifically, "An Open Letter to the Christian Nobility" of 1520) in discussion of the respective merit of various Christian vocations. In his earlier document, he concluded that positions in the church did not credit a worker with superiority above others who served in different vocations outside the church. He insisted that all Christians served in the "spiritual estate" (p. 211) and their positions were equally meritorious, differing only in "office" (p. 211). Since Christians are all part of one baptism, Luther asserted, they are all engaged in spiritual work: that of glorifying God with their gifts and abilities, serving Christ and their neighbors in their individual positions. In response, many parents of this time decided that if positions in the church did not earn their children any higher spiritual authority, children could just as well spend their time pursuing trades and learning skills that would sooner earn money for the family rather than staying in school to pursue work in the church. Luther responded to this steady decrease in sending children to school by arguing that workers in the church were still needed and valuable.

Luther emphasized that the devil's art was exactly the vice to which parents had succumbed: that of discouraging people from work in the church, resulting in lack of intelligence and ignorance of God's truths. Without the tools of a cultivated mind and an educated faith in God, children would grow "naked, bare, defenseless" and vulnerable to the devil's schemes (p. 221). Luther called this increasing mindset of raising children to primarily earn money "a horrible and un-Christian business," causing "great and murderous harm...in so serving the devil" (p. 222). Working to earn money only for the purpose of satisfying earthly needs and desires contradicted the truth that God would provide and that higher importance belonged not to physical but to spiritual well-being. Parents, Luther maintained, were responsible for recognizing the danger in their current practices as well as the merits of sending children to school for church work.

Luther declared that those who served in "the office of preaching and the service of the word and sacraments...which imparts the Spirit and salvation"--such as pastors, teachers, schoolmasters, and so on--had important work to do because Jesus had sacrificed Himself for the forgiveness of all people's sins. God established the office of ministry so that this forgiveness could be imparted through the word and sacraments; for these reasons, Luther argued, high honor must be given to these vocations. They served instrumental roles in not only providing comfort and encouragement in this life but also ensuring hope of eternal life with Christ through ministering of the Gospel by means of teaching, preaching, and offering Word and Sacrament. Luther accused parents of "shamefully [despising]" these offices that were "divinely instituted to [God's] honor...and for our salvation" even to the extent that such offices were fading, dying, "[going] to ruin" and being "destroyed" (p. 223-24). Overall, Luther argued that children should be raised to be good workers in the church for the "care of souls" that God "regards...as precious" so that Christians could be nourished with God's word and assisted in defense of sin, death, and the devil (p. 225).

The significance of this topic can be clearly applied to Christianity today. In terms of education in comparison to earlier work outside school, Christian education at all levels deserves value for its role in equipping students with appropriate awareness of God's truths and foundational faith in Christ. Without receiving teaching of a Christian worldview, children will indeed be weakened when faced with temptations of the devil and the world. In addition, although not everyone must be trained to work in the church, vocations in the church certainly ought to be regarded with high value for their meritorious work in teaching the faith and guiding God's people. Because God has instituted such work, the practices of administrating His word and Sacraments for eternal purposes should be considered with seriousness and respect.

            Golly, I need to stop being such a rambling writer or my professor (not to mention most readers) will get tired of wading through this blog. I must have decided the most enjoyable use of two hours would be writing a homework assignment...not that I ever make that decision. What's the point here? Well, the points are simple. I made them at the end of my lengthy interpretation of this section of the week's reading. My point was that I liked this reading's study of education and how it was viewed during Luther's time. First, the concept that stood out to me was that education is necessary and valuable in itself for constructively developing the minds of children so that they are able to think, form beliefs, and resist ideas that are nothing but nonsense (including that of the devil and the world) as they grow older. Second, a clear idea that resonated with me was that if Christians do not attach value to or pursue work in the church, God's purposes will not ultimately be thwarted but services of administering His word and Sacraments can be drastically diminished. God's people in this world would be caused a grave disfavor if such gifts of God were not continuously imparted through various positions of ministry in the church throughout time. Receiving Holy Communion and teachings of God's word are vital; for the strengthening of their faith Christians cannot do without these services. Members of the body of Christ can praise God for ordaining these positions to be used until we have need of them no more: when we meet Him face to face, existing with Him in glory forever and ever.

The reading of this week that proved to be most thought-provoking is the section written by John Cassian considering the rules involved in being part of a monastery. The requirements selected to be included in this reading referred to prohibitions against bringing any personal possessions of one's own upon joining the monastery, calling anything one's own, falling prey to any trap of worldly desires, and more. John Cassian wrote these "Institutes" during his lifetime of 360 to 435 A.D., at a time when the Christian church's earliest years would soon lead into the early Middle Ages. At the end of the church's young years, being a Christian was viewed to be increasingly "too easy." Emperor Constantine had officially legalized Christianity as a legitimate religion and, therefore, numerous citizens chose Christianity as their religion of preference. At this point, many Christians turned toward following a life of monasticism and believed they were thus fulfilling their calling from God; indeed, during this period if a person had a "calling" it was automatically understood that he or she served within the monastic lifestyle. Apart from such living, most people did not assume they technically had a "calling." This section related to the focus of Honors as students study the development of the understanding of Christian vocation throughout history.

This reading relates to the issues of Christian vocation and service to the world in a few ways.

Some of the arguably most intriguing topics were those in discussion of humility, self-control, and limiting of bodily pleasures. Of course, God does not call Christians to deprive themselves of joy; contrarily, He calls us to contentment, grants us blessings out of His love and mercy, and desires that we live in a spirit of gratitude for the good things He provides for us. However, much can be said for controlling oneself in regard to the tempting, oftentimes dangerous passions of the world that threaten to lead our hearts away from God and His higher gifts, such as forgiveness and the promise of eternal life with Him. A Christian may consider the concept that part of his or her calling may involve the simple task of keeping one's heart pure, with earthly physical or material desires in check. John Cassian illustrated this idea in a seemingly drastic manner by prescribing that monks were not "to be overcome by any delicacies, or take anything to eat or drink before the fast is over and the proper hour for refreshment has come, outside meal times..." In reality, this bidding is not too crazy. Christians can certainly consider whether they absolutely need that in which they indulge themselves, whether food, drink, or otherwise--physical or material. Christians are not alone in this pursuit because God offers his Holy Spirit to guide our hearts. Similarly, remaining cautious of allowing indulgence to overtake our lives does not become a work of being good or a practice intended for earning anything. However, much is to be said for a person in this world who depends on God for satisfaction of the longings of his or her heart, living in humility of one's own perceived needs or wants while deeming oneself not necessarily deserving of everything one desires. God invites his children to call upon and trust in Him for everything needed, and He promises to hear all our prayers, even those of want and not exclusively those of need. Thus, according to God's call to depend on Him, when one practices self-control he or she fulfills their God-given calling by relying on Him to provide for all they truly need, rather than desiring that which is extraneous to one's actual survival.

Both my personal reflection on this reading and the discussion in class this past Monday night provided insights into my consideration of God's calling to me as His servant. The concept of self-control and keeping one's desires in check was meaningful to me. In addition, the sermon I heard this Sunday contained the topic of the devil, world's, and sinful nature's pressures on me that threaten to lead me away from faith in Christ if I follow them. The most subtle temptation, emphasized by the pastor, is that of a life of busy-ness. Certainly this applies to me at this time. The demands to which I fall prey in basic daily life are those that easily convince me of their necessity when they may not truly be vital for my survival. I can quickly lose sight of priorities such as quiet time with God, listening to Him in His word and allowing Him to speak to me with His guidance. The in-class discussion added to these thoughts as we discussed the fact that a "life of cultivated simplicity," such as that of monasticism during the early years of Christianity, leads to a stripping away of worldly passions so that time can be made for prayer and contemplation with God. God gives me His Holy Spirit to keep me in faith and lead me to this kind of lifestyle, however often I may fail, until I meet Him in a world with joys that surpass anything this one can offer.