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). 

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.

            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. 

            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. 

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. 

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.

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.

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.

Some of Mr. Cerny's advice was applicable to the topic of Christian vocation, and other pieces of his advice required some discernment on the part of listening students. Mr. Cerny rightly emphasized the value of working hard to reach a goal. This is true in that Christians can use the gifts God has given them without taking them for granted or becoming lazy; Christians can use their talents and abilities to their best possibly capacity so as to allow God the highest glory. There is of course no reason to waste what God has graciously imparted.  Mr. Cerny also rightly advised "thinking outside the box" and looking for an opening where answers need to be filled in. Christians can follow God's calling to think against the grain and apply ideas that may not necessarily be automatically accepted by the rest of the world; God has made Christians aware of the fact that they will not be accepted by the world and in fact will be rejected and mocked by the world. Christians can use their intelligence for proper purposes. Mr. Cerny underscored his belief in the importance of "making yourself happy." This statement may or may not be agreeable; life may not always be about doing things to make oneself happy because oftentimes this can lead to trouble and even despair (ironically). However, God is interested in his children's welfare and receives pleasure in knowing his children are content. Christians can certainly be grateful and joyful in everything they do. Students who listened to Mr. Cerny's philosophies had the opportunity to gain insight into how they may apply these ideas into their learning while in college and their occupations when they complete college education.

There were a few statements Mr. Cerny made that I found helpful and a few things I identified as doubtful (in my opinion). As usual with anyone who makes this point, I appreciated his assertion of the value of taking time every day to "just think." He offered this advice in the context of "figuring things out" and deciding what one wants to do. I apply this wisdom to just about anything. I believe thinking to a healthy degree is a wonderful antidote to almost all conundrums and it is always a valuable tool to employ in life. I appreciated his urgings to pursue a goal and push oneself a little harder each day, continuously setting goals and, once those are exceeded, setting new goals once again. I appreciated his emphasis on liking what one does, and choosing to like something one doesn't really like. I didn't quite agree with some of his humanistic tendencies (centered on oneself) but I picked out the beneficial content from the not-so-beneficial content--again, according to my own beliefs. I don't claim to be the source of ultimate truth. All in all, the evening was very enjoyable and I learned to continue pursuing with great energy the dreams, goals, and ideas of which I am convicted, both as part of my education as well as my future career, while remembering God is the impetus of all outcomes. 

            This idea is interesting to consider in light of God's call to Christians to spread His word to the ends of the earth. Certainly the intention of this project, then, is right. Sharing God's word through any genre--as long as it is kept in its pure, accurate form--seems to be commendable. One thought, though, comes to mind: Did God originally intend for His word to be primarily conveyed through the means He has given, specifically, in writing? Should His word, then, be communicated foremost through those provided means rather than any other? Should excuses be avoided that may be used to refuse to read the Bible in its historically-employed form (spanning scrolls, codex, and books)? Or is this just a nit-picky stubbornness; should one enthusiastically embrace any means by which God's word can be communicated to all people of this world at this time? If, according to the current culture, this method of reaching people with the Gospel is most effective or even viable at all, should Christians be careful to assume that people should only be allowed to read the Bible in its original form? Should Christians employ their vocation to share God's word in whatever way possible? Or will an audio Bible provide an excuse to set aside the reading of God's word from a book, the way in which it has been passed down for centuries...and does it matter either way? Does it really matter? If the audio Bible is unadulterated, as Mr. Cerny announces, will it still convey God's word in their true sense, the only difference that of some expressive theatrics? This writer has not yet reached a conclusion to these ideas, but a discussion is already scheduled with fellow Honors students to argue these topics in an exciting debate. Energy will be high and vehemence will certainly be present as a small group of thinkers voice their opinions on these concepts.

            On a different note, in terms of personal reaction to this convocation I step away from the analysis and into my feelings for just a moment. Aside from whether I believe the audio Bible is a great idea (which is probably is, basically), I was indeed impacted by the excerpts I was privileged to hear. My emotions rose as I heard a short fragment from the account of Jesus's trial. Background sounds illustrated the narrator's description of Jesus experiencing an unjust trial, false accusations, mocking, beating, and shame. He was completely forsaken by His own Father, the very God of the universe. For a brief second I consider His ability to have struck everyone in His presence with His power, fight back and defeat them all, or at the very least walked away unharmed; He had the power to do any of that. He was innocent. He didn't have to endure all that, but He chose to stay through every second of suffering. I thought, "Why would He do that for me?" I was stunned for a moment and then I responded to myself in amazed humility and grateful faith, "Because He loves me." He didn't have to let it all happen, but He did. My Savior chose to endure all that and more because He loved me. Hearing the depiction of that short scene greatly overwhelmed me. The knowledge I have of Jesus's actions in that instance has brought me to thankfulness many times in the past, but a new vividness was brought to a scene that already is incredibly meaningful to me. The sounds made it real; the loudness of it all had me convinced that I was there; I imagined what it was like; and once again I found myself without words to describe what love Christ truly has for me in order to have undergone what He did. That kind of love is incomprehensible to a human like me, but I am given a glimpse of God's love every single day through means such as His Word, Sacraments, and reminding of my Baptism, as well as countless blessings I do not deserve by any means. Whether I want to argue the rightness of an audio Bible that may threaten to replace God's word in its original form does not affect the fact that I truly was spiritually and emotionally moved by it, and it may possibly serve as an instrument for strengthening people's faith by conveying the reality of Jesus's love for us. I can't argue the value of that. 

This activity connected with this course's focus in regard to the responsibility of students as citizens and active participants in their community, state, country and world. God is involved in every area of the human world and will cause His truths to be upheld in every instance. Thus it is not technically the task of humans to speak or act on issues that matter, as if God's truths will not be advanced unless humans "do something"; God keeps control what happens in the political arena no matter how uncontrolled citizens may feel the world of politics is becoming. God assuredly carries out His will in every circumstance. However, God certainly enables His people to respond rightly to all issues relevant to their communities, states, nation, and world. For the sake of proclaiming the Christian faith along with the accompanying worldview that confesses a Biblical approach to everything in life, students (and all people) can remain aware of issues and can boldly declare the truth so that God's voice may be heard through the mouths of His children. In terms of Christian vocation, God calls each person to have a part in circumstances of the political arena (and all aspects of earthly life). This means students, as citizens, can confidently and vocally stand firm on a foundation of right principles. Students can remain present in political arenas, fulfilling their God-given callings to remain active in the affairs of the government.

I personally am not particularly interested in politics for its own sake, although I enjoy the process of rhetoric, employed logically for the sake of argument, that may be involved in almost any issues that exist. During the caucus, I at first found myself drawn to the number lines, fraction and decimal posters, and publications declaring classroom rules that covered the walls of the fourth-grade classroom we were borrowing. ("Respect things. Respect each other." Hey, that was my mom's philosophy! I didn't know they taught that anymore.) It did not take long, though, for me to be pulled out of my absorption in the world of elementary school and into the world of discussing whether our state should back down from its stance against gambling. It was important for me to discover that I, as a citizen, am responsible for speaking up in issues like these and others. All I need to do is attend gatherings such as this caucus and submit my presence in places where community members have a responsibility to take a stand on issues. I can serve as a well-informed citizen: I can argue for right and against wrong, preparing myself with facts so that I can appropriately vote for the best candidate and take action in issues that majorly affect day-to-day life as well as the operations of our state and country as a whole. My Christian calling is to remain conscious of and sufficiently educated on topics that play a role in the functioning of politics and American life so that God can be glorified and Christ can be proclaimed. 

            This text provides clarity in regard to Christian vocation and service to the world today by offering perspectives that strengthen Christians' awareness of what it truly means to be a Christian. Though Justin Martyr could seem extreme in his effort to follow Jesus--believing that he was called to literally follow Christ through His passion, death and resurrection--Christians in this world can gain insight from Perpetua's and her comrades' faith, which was such that even before they died "many [common people who witnessed and ridiculed them] began to believe" (p. 45). Perpetua's faith led her to give up her earthly life rather than falsely offer sacrifice to a bogus god, and death did not even need to occur in order for others around her to understand the significance of following Christ. How important is it, then, for Christians today to boldly witness the truth of their faith? How much is one willing to give up for the sake of demonstrating the reality of Christ's saving grace? How much do Christians value the eternal life of their fellow humans? To what extent will Christians make use of the power given them by the Holy Spirit to speak and act in such a way that God can work in the hearts of others? If Christians of the early church were willing to give their lives for the sake of their Savior and to demonstrate His love to others, what excuses possess Christians of today? These reflections are significantly valuable as Christians evaluate God's calling to them to follow Christ in response to the grace He has given.

            My personal musings on this reading have resulted in the questions above and more, to which I search for my own answers of how I may respond to God's call into a vocation as a Christian. If God calls me to simply love and serve my neighbor, thus loving and serving my Savior Himself, how weak my excuses are that I simply do not want to spend the time, give up myself or extend my patience in giving up my preferences for the sake of my neighbor.  Thinking of those around me before gratifying my own desires certainly seems much easier compared with the decision of whether or not to let my life be taken from me for the sake of confessing my faith in Christ; yet in this protected world I do not have such suffering with which to make a comparison of how difficult it could truly be to hold onto my faith in Christ. Although I live under Christ's grace rather than God's law of what I must do, it is important that I respond to God's humbling sacrifice for me by sacrificing my wants or needs in order to serve my neighbor in love.

The ceramics exhibit brings to mind each artist's service to the world. They do not use their talents exclusively for their own enjoyment, as is clear by the imagination they employ in each of their works. They succeed in providing a service to others through creating beauty (of course, existing in the eye of each beholder) and offering that beauty to be shown for anyone to appreciate.

When considering the interdisciplinary model of the Honors Program, the ceramics competition provides evidence that numerous topic areas intertwine in the world of art. Concepts such as personal reflection and self-seeking; history and the value of ancient traditions; the presence of current issues as well as their effect on humans; cultures and subcultures; human joy and pain; awe of nature and fond memories of childhood are all present in the collection of these pieces of art. Attending this exhibition provides time to ponder each artist's (theoretical) ideas and consider how those ideas may relate or not relate to one's own ideas. Various worldviews are illustrated through each artist's creation, demonstrating their thoughts and beliefs about the world and its constituent parts.

I value the opportunity that the ceramics competition afforded me to imagine what another may have thought during the process of creating his or her artwork. I took the time to wander slowly among the pieces of art twice and three times, viewing each from a different angle every time. I took pleasure in guessing what an artist's worldview might be or what his or her personality might be like. I imagine dreams, disappointments, hopes, and areas of fragility in each artist's life. I not only enjoy this pretended search into another soul through one's artistic creations, but I also accept the opportunity to likewise search my own soul as I identify the pieces of art to which I most closely relate in terms of the ideas they convey. For example, when I see a 2-D piece of a female in contemplation, I imagine myself behind her eyes with the far-away gaze and I place my own thoughts behind the face. When a certain color combination strikes me as appealing, I stop to consider what it is I admire about those colors near each other. When I a piece relatively revolting, I take a moment to decide why I particularly dislike it. In these ways I am provided a service by the artist: that of clarifying further who I am "inside." As always, realizing who I am--and why--is part of the process that will continue both now, after school, and throughout my life.