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Vocation Volume 2, Issue 2 - May 2011 Thinking About... e teaching faculty of Ministry, eology, and Culture at Tabor Adelaide are committed to serving the church by thinking about the gospel. We believe that individuals and the church can be transformed by the renewing of our/ their minds. Too often college lecturers are characterized as “living in an ivory tower” and “being too theoretical.” is stereotype doesn’t apply at Tabor; we are part of the church, and we want to see it grow in faithfulness to Jesus. is is why we have committed ourselves to producing this themed magazine for free distribution to the churches of South Australia. We trust you will find this semi-annual magazine helpful. We will value your feedback and your contributions; please email me at [email protected]. Rev Dr Stephen Spence Head of Ministry, eology, and Culture H ow ridiculous is that! Jesus is Lord of all aspects of life. We serve as his servant in all that we do. God wants us to understand that what we do in life is part of our response to following Jesus. Whether we are tinkers, tailors, soldiers, or sailors; whether we work in offices or factories, at home or in homes, we do so as servants of Jesus. E ach one needs a sense of vocation, a sense that our job (paid or unpaid) is not just something that fills in our time but something to which we have been called. We need to ink About Vocation with Aaron Chalmers, Bruce Hulme, David McGregor, David Turnbull, Graham Buxton, Matthew Gray, and Stephen Spence. I n the 1970s it was fashionable for churches to change their noticeboards from “Minister: Rev John Smith” to “Minister: All God’s People.” Church ministry was not just the job of a single person but the task of the whole congregation. Ministry was being democratized; only 400 years after the Reformation rediscovered “the priesthood of all believers”! H owever, ministry was still located within the church and its programs. A person might work 50 hours a week at a production line, but it was only the 3 hours they spent leading the youth group that counted as ministry. And there was a hierarchy of church ministry: programs of outreach or preaching counted more than programs of ground maintenance or transportation. (And it didn’t really count as ministry if your ground maintenance or transportation was done for a non- Christian community group instead of for the church.) Sermons would be preached on serving God, but the preacher’s point was usually about joining a church roster. F or these reasons, Christian vocation is almost always associated with serving the church (or para-church ministries). Possible exceptions are those involved in helping-jobs such as doctors or nurses or teachers. But that is about it. Christian vocation was limited to what 5% of Christians might do. [Disclaimer: I just made that statistic up.] e remaining 95% were being told that they had no Christian vocation – even if they maybe had a ministry from time to time. Thinking About... Vocation

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Page 1: Thinking About Vocation

Vocation

Volume 2, Issue 2 - May 2011

Thinking About...

The teaching faculty of Ministry, Theology, and Culture at Tabor Adelaide are committed to serving the church by thinking about the gospel. We believe that individuals and the church can be transformed by the renewing of our/ their minds. Too often college lecturers are characterized as “living in an ivory tower” and “being too theoretical.” This stereotype doesn’t apply at Tabor; we are part of the church, and we want to see it grow in faithfulness to Jesus. This is why we have committed ourselves to producing this themed magazine for free distribution to the churches of South Australia. We trust you will find this semi-annual magazine helpful. We will value your feedback and your contributions; please email me at [email protected].

Rev Dr Stephen SpenceHead of Ministry, Theology, and Culture

How ridiculous is that! Jesus is Lord of all aspects of life. We serve as

his servant in all that we do. God wants us to understand that what we do in life is part of our response to following Jesus. Whether we are tinkers, tailors, soldiers, or sailors; whether we work in offices or factories, at home or in homes, we do so as servants of Jesus.

Each one needs a sense of vocation, a sense that our job (paid or unpaid)

is not just something that fills in our time but something to which we have been called. We need to Think About Vocation with Aaron Chalmers, Bruce Hulme, David McGregor, David Turnbull, Graham Buxton, Matthew Gray, and Stephen Spence.

In the 1970s it was fashionable for churches to change their noticeboards

from “Minister: Rev John Smith” to “Minister: All God’s People.” Church ministry was not just the job of a single person but the task of the whole congregation. Ministry was being democratized; only 400 years after the Reformation rediscovered “the priesthood of all believers”!

However, ministry was still located within the church and

its programs. A person might work 50 hours a week at a production line, but it was only the 3 hours they spent leading the youth group that counted as ministry. And there was a hierarchy of church ministry: programs of outreach or preaching counted more than programs of ground maintenance or

transportation. (And it didn’t really count as ministry if your ground maintenance or transportation was done for a non-Christian community group instead of for the church.) Sermons would be preached on serving God, but the preacher’s point was usually about joining a church roster.

For these reasons, Christian vocation is almost always associated with serving

the church (or para-church ministries). Possible exceptions are those involved in helping-jobs such as doctors or nurses or teachers. But that is about it. Christian vocation was limited to what 5% of Christians might do. [Disclaimer: I just made that statistic up.] The remaining 95% were being told that they had no Christian vocation – even if they maybe had a ministry from time to time.

Thinking About...Vocation

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A person’s vocation often defines them. What do you do?” is often the first question we

ask when meeting someone. Is this because we think that once we know what a person does, then we will know where they fit into life or into the Christian community? Is there a hierarchy of oc-cupations?

Yvonne Smith* identifies this as one of three myths about work within the evangelical com-

munity. She calls it “there is good and not-so-good work” myth.

According to this myth Christian ministry, especially word-based forms, takes precedence over secular occupations, especially those that are profit driven.

The basis of this myth is the western dualism that impacts so many areas of our lives and

which cause those of us in secular occupations to keep their work and their ministry lives separate.

Why should God’s people bust this myth? So we don’t limit God. God uses occupational

diversity for his purposes. Numerous examples are provided in the Scriptures. Jesus was a carpenter, and some of the disciples were fishermen. Paul was a tentmaker, as well as being an evangelist and church planter.

How should God’s people bust this myth? The efforts of a local church to disciple must in-

clude a healthy and holistic theology of work. It is vital for God’s people to see work as an act of wor-ship and significant for evangelism and outreach. Areas to cover include the use of apologetics to answer the questions being asked about life in the workplaces, the development of valuable commu-nication skills that aid relationship building and aid the use of empowering people to seek Jesus further, and how to cope with the cultural differ-ences that confront them. For more information google, Lausanne + “Marketplace Ministry.”

[email protected]

*see http://www.cbfa.org/Smith_Paper.pdf

David Turnbull, Senior Lecturer in Intercultural Studies. He is enrolled in the PhD program at Flinders University.

In second semester, David is teaching Theology in an Intercultural Context, History of the World Christian Movement, and Youth Work in Multicultural Settings.

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Myth Busting: good work/not-so-good work

Understanding and experiencing calling can bring a deep joy to everyday life.

Paraphrasing Os Guinness, I note several fruits of living vocationally rather than simply yielding to careerism, occupationalism or professionalism.

First, calling enables us to put work in its proper perspective - neither a curse nor an idol

but taken up into God’s grand purpose.

Second, it contributes to a deep sense of identity that is formed by whose we are rather

than what we do.

Third, it balances personal with public discipleship by keeping our Christian life

from becoming either privatized or politicized.

Fourth, it deals constructively with ambition by creating boundaries for human initiative

so that we can offer sacrificial service without becoming fanatical or addicted.

Fifth, it equips us to live with single-mindedness in the face of multiple needs,

competing claims and diversions - the need is not the call.

Sixth, it gives us a deep sense of integrity when living under secular pressures by inviting us to

live in a counterculture and a countercommunity-the people of God - so we can never become “company people.”

Seventh, it helps us make sense of the brevity of our lives, realizing that just as David “had

served God’s purpose in his own generation, [and] fell asleep” (Acts 13:36), we can live a meaningful life even if our vision cannot be fully realized in one short lifetime.

Eighth, the biblical approach to calling assures us that every believer is called into full-time

ministry - there are no higher and lower forms of Christian discipleship.

Living as Called PeopleAn extract by R. Paul Stevens from “Calling/Vocation,” in Complete Book of Everyday Christianity (1997).

Available online at www.urbana.org/complete-book-of-everyday-christianity

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Opportunity is our blessing, but it is also our curse. Hauerwas describes us today as “a

quivering mass of availability,” almost paralysed by the occupational choices available. Bewildered Year 12 students stare blankly at hundreds of courses in their handbook. For the Christian, this is even more complicated, because of our inherent sense of vocation.

When the Church started, vocation was simple – it meant becoming a Christian.

Christians were those “called (Latin ‘vocati’) according to His purpose.” That changed with the arrival of Christendom; since “everybody” was now a Christian – the call was no longer necessary.

Calling came to have a much more specialised definition, that of monastic or clerical ministry.

In the Reformation, Luther passionately emphasised that all people are called by

God into their “ordinary” professions, whether a carpenter or a blacksmith. Calvin further intensified this with his emphasis on election – contrary to popular caricature, Calvin’s election was not primarily about salvation, but about

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Vocation has changed its meaningvocation. Calvin was convinced he was called by God (reluctantly, I might add) to his work in Geneva, and he was sure God called others into their jobs, too. The English Puritans, so deeply embedded in Calvinism, built this into their “Protestant Work Ethic”.

Finally, in the modern period, economic and technological change meant that a whole

host of new jobs emerged, creating more choice. Simultaneously, secularism drove God out of occupational choice, and “vocation” (God calling us) became “profession” (we calling us).

Today, we live all these tensions. As Christendom disintegrates, the Early

Church’s emphasis on being specifically called to our faith gains renewed dignity. But we also wrestle occasionally with medieval ideas of only pastoral or overseas ministry being a calling, which is only intensified by secularism pushing God out of the workplace. Surely, we must return to the Reformation belief of Luther, Calvin and others, seeing our occupations as God’s calling. Then Year 12 students can focus on discovering what God is calling them into, rather than settling for just a profession.

Matthew Gray is Lecturer in Church History. He is enrolled in the PhD history program at Adelaide University

In second semester, Matt will teach The Story of the Church (Tues evenings) and Exploring the Christian Faith (Friday morn-ings).

Considering your options for study? Apply now for Second Semester

Tabor Adelaide offers fully accredited courses in:

Teacher Education •Social Science - Youth Work•Social Science - Counselling•Ministry, Theology, and Intercultural Studies•Humanities: English, Creative Writing•Humanities: History, Philosophy•TESOL •Certificate IV in Training and Assessment•

www.taboradelaide.edu.au181 Goodwood Rd Millswood SA 5034 tel. 08 8373 8777

CRICOS provider No 00946E

Apply Online Today

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Understanding and discerning our vocation can sometimes tie us in knots. We can be

unsure of our desired career path, or unable to enter it; perhaps our work feels mundane and not ‘real’ ministry; or we might covet or judge the others’ vocations. How might Luther’s take on vocation help us here?

Firstly, for Luther ‘vocation’ transcends mere employment, because it correlates to our

current network of relationships. We need only to look around us to discern our given vocations,

since the value of human activity lies not primarily in the task being performed, but in the fact that it is a person who is performing it.

To work is to fulfill part of one’s role as a human being, living in a relationship with God and others. To this end, vocation is primarily relational than functional, and so for Christians all of life is vocational, whether paid or not. We may happen to be employees, but we may also be spouses, parents, friends, neighbours – these are all valid vocations in which we are called to embody the

gospel.

Secondly, Luther emphasizes that no matter how ordinary the task, it is honoured and

enjoyed by God. God might call us to an explicitly ‘religious’ vocation (e.g. pastor), but equally he delights in a parent nurturing a child, or a teen working hard at school. This means the most mundane tasks can be infused with a spirituality of joy and dependence on him at every turn. Finally, Luther asserts that there is no place in the body of Christ for envy or judgment of others’ vocations. The particularity of our contexts means we will all be called to faithfully love and serve in different ways, and so we are freed from wanting to copy others’ vocations or look down upon them.

Eugene Peterson says that “God in Genesis and Jesus in John are named workers working in

a workplace that all of us continue to work in.” Whatever our vocations, we can share in his work, doing all in the name of Christ and for his glory (1 Cor 10:31; Col 3:17).

[email protected]

Martin Luther and Vocation

Bruce Hulme is a lecturer in Practical Theology and is studying towards an MTh in Spiritual TheologyIn second semester, Bruce will be teaching an Intensive on Christian Spirituality, and is responsible for the Spiritual Formation Program and for the Supervised Field Education Program.

4SEMESTER TWO 2011Study Opportunities at Tabor AdelaideIntensive: July 4-8YW2203 Youth Ministry in a Local ChurchJason Hoet

Intensive: July 4-8TM4102 Christian Spirituality

Bruce HulmeJason is the Youth Development

Facilitator for the Baptists in SA. He is a leader of youth ministry, a mentor and educator of those in youth ministry, and a creator of new and exciting ministries with youth. He is deeply passionate about people and the mission of God.

This new subject at Tabor provides a theoretical and practical foundation for

Bruce Hulme is a member of the Tabor faculty with a particular interest in integrating the understanding of, the practice of, and the experience of the Christian life for everyday, regular, Christians. To do this he has explored both classical and contemporary practices of Christian Spirituality. This subject will help you to explore

the rich Christian spiritual landscape: its nature, foundations, history, and various expressions. At the heart of it all remains the Triune God, “who is Spirit”, permeating how we pray, how we think, and how we live. Set in an interactive intensive format, Christian Spirituality will heighten your awareness of your story within God’s, and introduce a range of practices to facilitate your ongoing spiritual exploration.It would be suitable for experienced Christian laypeople who

are ready to explore their faith at a more personal and practical level. It is an important subject for those responsible for the nurture of other Christians.

doing youth ministry in the church, for a church, and from the church into the wider community. It therefore has an emphasis both on developing the youth who already are part of the church community and on reaching youth in the surrounding society for Christ. Ultimately, the goal is to empower youth themselves to become passionate in ministry with their own peers. Building a clear sense of foundations and outcomes – where you’ll start from and where you’re going – this will also tackle the practical issues of youth ministry in contemporary Australian society. This subject is suitable for those involved in leading their church’s youth ministry (whether paid or volunteer).

Page 5: Thinking About Vocation

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In the Middle Ages only religious people like priests, monks, and nuns had a vocation – a

calling to serve God. It was Martin Luther who insisted that all Christians were called. Secular employment was just as much a vocation, he said. He was right to say that everyone is called to serve God, but

is it really true that our work is our vocation? What of children, the sick, the elderly, the unemployed who cannot work? Do they have a vocation?

Parker Palmer thinks that the Christian calling comes from within, “calling me to fulfil

the original self given to me at birth by God.” There does seem to be a ring of truth about this statement, but it also sounds a little self-centred to me. Is Christian vocation simply self-fulfilment?

Karl Barth says that vocation is the call to become a Christian. It is the call to

fellowship with God himself, through Jesus Christ; to accept and receive the love he has for us. What a vocation this is – simply to be loved by him – or as Barth says: “to be honoured by God”!

But vocation is also a task that God shares with us, and in this way he further honours

us. As Christians, we are called to be partners together with him in his love for the world. This, Paul says, is our “call to freedom”– not the so-called freedom of self-indulgence, but the God-like freedom of loving others (Gal 5:13). Vocation is to be lived in the particular (1 Cor.7: 17-24). This is the truth of Parker Palmer’s view, that God wants you to be uniquely you; and Luther’s insistence that vocation is to be lived, not just in the religious, but also in the secular sphere. As Bonhoeffer says, we all have our unique “spheres of responsibility” in which we are to live out “the mandates of God” – be that as the wife of this husband, or as the husband of this wife; the parent of this child, or the child of this parent; with this particular occupation or that. These spheres are not our vocation as such, but the places in which we are to live out our vocation. It is here, in the every day reality of our own particular lives, that God has called us into fellowship with himself and loving service to others – these particular [email protected]

Called to be Christians – wherever we are

David McGregor is Senior Lecturer in Theology. He is enrolled in the PhD theology program at Newcastle University

In second semester, David will teach Holy Spirit and Creative Living (Weds evening).

SEMESTER TWO 2011Study Opportunities at Tabor AdelaideTM2111 Reading the Bible Faithfully (with Melinda Cousins) Monday 1-4pm Introductory level; suitable for Bible Study leaders

TM4101 Communication Skills (with Ann Ibrahim) Tuesday 1-4pm Introductory level; suitable for Home Group Leaders

TM3131 The Story of the Church (with Matt Gray) Tuesday 6-9pm Introductory level; suitable for the curious Christian

TM4216 Preaching (with Don Owers) Tuesday 6-9pm Intermediate level; some preaching experience required

TM1101 Creative Living (with David McGregor) Wednesday 6-9pm Introductory level; suitable for new and exploring Christians

TM2116 Introduction to the New Testament (with Stephen Spence) Thursday 10am-1pm Introductory level; suitable for Bible Study leaders

TM3112 Exploring the Christian Faith (with Matt Gray) Friday 9am-12noon Introductory level; suitable for the curious Christian

Semester Two at Tabor AdelaideAugust 1 - November 11

181 Goodwood Road, Millswood

WA

NT

DETA

ILS? contact Samantha

[email protected]

(08) 8373 8777w

ww.taboradelaide.edu.au

Page 6: Thinking About Vocation

The earliest written Christian document we have is Paul’s First Letter to the

Thessalonians (c.49CE). This letter contains Paul’s encouragement to a group of persecuted Christians who are freshly converted from the worship of idols. But we urge you, Paul writes, to aspire to live quietly, to mind your own affairs, and to work with your hands…so that you may behave properly toward outsiders and be dependent on no one (1Thess 4:11-12). It doesn’t seem like a spectacular request but, according to Paul, this was part of their work of faith, their labour of love, and their steadfast hope in our Lord (1:3). This was part of what it meant to be a follower of Jesus. This was part of what it meant to please God.

Our Christian vocation calls us “to aspire to live quietly”; or in the words of Leon Morris, to

“seek strenuously to be still.”

Time is precious, but we are not called to be so frantically busy with serious work (and/or ministry) that we are unable to “waste time” in stillness.

Our Christian vocation calls us “to mind our own affairs.” We already know that

gossip is unacceptable, but so is meddling and manipulation. Followers of Jesus should make excellent team members, whatever team they are on, because they let others get on with doing what they need to do.

Our Christian vocation calls us to “work with your hands.” This is not an insistence that all

of God’s people will be tradesmen – even if Jesus was a carpenter! It is an insistence that none of them will be idle. Make a difference; do something. This was particularly significant to first-century Thessalonians who lived in a culture where it was felt that only slaves or the socially marginalized should do physical labour. Don’t think that it is the job of others to do your job.

The outcome of this Christian practice is that we will be valued in the workplace and in

the communities that we are a part of – we are givers/contributors, not takers. Before we get the opportunity to tell people that we are followers of Jesus, the practice of our Christian vocation should have made them suspect there was something different about us.

[email protected]

Rev Dr Stephen Spence (PhD, NT, Fuller) is Head of Ministry, Theology, and Culture

In second semester, Stephen will teach Introduction to the New Testament.

Christians Contribute - whatever they do

August 1Dr Soong-Chan Rah

Freeing the Church from Cultural CaptivitySeptember 26

Dr Graham BuxtonOvercoming Ministry Myopia

October 17 Dr Pete Phillips

Biblical Literacy and Communication in a Digital WorldNovember 21

Drs John and Olive DraneFaith in Stories: Mission and Discipleship in a Liquid Culture

Tabor Adelaide is bringing to Adelaide a number of internationally respected scholars whose research and writings have greatly contributed to the church. These are rare opportunities to hear from people who are helping the church think through its life and mission.

more details from [email protected]

TABOR ADELAIDE 2011 Enrich your Ministry with International Scholars

9:30am - 3:00pm; $60 (lunch provided)

Professional Enrichment Seminars for Clergy and Church Leaders

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Page 7: Thinking About Vocation

T u e s DAY 3 0 T h Au g u s T -T h u r s DAY 1 s T s e p T e M B e r

The Science exchange adelaide, SouTh auSTralia

conflict or conversation?

~ I N A U G U R A L C O N F E R E N C E ~

Science faith

T h i s t h r e e - d a y c o n f e r e n c e a i m s t o develop a deeper understanding of the relationship between science and faith, in today’s complex and fast-paced world.

An initiative of the Graeme Clark Research Institute at Tabor Adelaide along with The Faraday Institute for Science and Religion, St. Edmund’s College, Cambridge, UK.

~WWW.taboraDELa IDE . EDU . aU ~

The Faraday Institutefor Science and Religion

T u e s DAY 3 0 T h Au g u s T -T h u r s DAY 1 s T s e p T e M B e r

The Science exchange adelaide, SouTh auSTralia

conflict or conversation?

~ I N A U G U R A L C O N F E R E N C E ~

Science faith

T h i s t h r e e - d a y c o n f e r e n c e a i m s t o develop a deeper understanding of the relationship between science and faith, in today’s complex and fast-paced world.

An initiative of the Graeme Clark Research Institute at Tabor Adelaide along with The Faraday Institute for Science and Religion, St. Edmund’s College, Cambridge, UK.

~WWW.taboraDELa IDE . EDU . aU ~

The Faraday Institutefor Science and Religion

I am an ordained Anglican clergyman – as I prepared for training, I experienced family and

friends voicing their views about the fact that I was now ‘going into the church’, as if previously I was somehow ‘out’ of the church! At the same time some of my friends despaired that I was leaving the ‘real’ world to some kind of spiritual asylum.

Yet which vocation is higher? The Christian artist who seeks to convey his faith through his art or the Christian minister who leads her congregation week by week?

As I leave you with that challenging thought, let me make a number of brief points about vocation that relate to both types of Christian ‘calling’.

In his understanding of vocation, Alan Lewis argues passionately for identification between

vocation and cross; for him, they are the same reality. Jesus’ words “You did not choose me, but I chose you” (John 15:16) challenge the idolatry of volunteerism and free choice in our perception of Christian vocation. Lewis notes five clerical ‘idolatries’ through which he suggests the church has modelled itself on patterns of vocation which have more to do with ‘Gentile’ models of power and wisdom rather than with Christ. Underlying all of these idolatries – summarized under the headings of perfectionism, power, permanence, professionalism and privatism – is the grace of

vulnerability, which lies at the heart of all pastoral ministry.

In fact, vocation within the Christian community involves three important themes:

personal humility, the life of the community and openness to the Spirit. If vocation within the Christian community is likened to a three-legged stool, then these three themes may be viewed as the legs, without which the stool cannot stand. Developing the analogy, if any one leg is withdrawn, then the stool becomes extremely wobbly and will not stay up for long by itself: all three legs are necessary.

Jürgen Moltmann sums up the matter well in his discussion of the relationship between the

‘assignments’, or callings, of individual people and the calling of the community as a whole. He advocates a simultaneous outworking of divine authority through the gathered community and through individuals, which he defines as a genetic connection. “The Spirit leads men and women into the fellowship of the messianic people, at the same time giving everyone his own place and his particular charge.” Only the Spirit has the wisdom and power to orchestrate a community of individuals in such a way as to mediate their diverse callings in the service of the Kingdom of God.

[email protected]

Rev Dr Graham Buxton (PhD, Flinders) is the Director of Post-Graduate Studies

In September 2011, Graham will be offering an intensive on “Overcoming Ministry Myopia: renewing our vision f Christian ministry.”

Jesus chose you (you didn’t volunteer)

7

Suitable for pastors, academics, school teachers, and interested lay-people, this three-day conference featuring international and local speakers aims to develop a deeper understanding of the relationship between science and faith in today’s complex and fast-paced world.

For advance information, contact Wendy Newman, [email protected] or check out Tabor Adelaide’s website, www.taboradelaide.edu.au.

T u e s DAY 3 0 T h Au g u s T -T h u r s DAY 1 s T s e p T e M B e r

The Science exchange adelaide, SouTh auSTralia

conflict or conversation?

~ I N A U G U R A L C O N F E R E N C E ~

Science faith

T h i s t h r e e - d a y c o n f e r e n c e a i m s t o develop a deeper understanding of the relationship between science and faith, in today’s complex and fast-paced world.

An initiative of the Graeme Clark Research Institute at Tabor Adelaide along with The Faraday Institute for Science and Religion, St. Edmund’s College, Cambridge, UK.

~WWW.taboraDELa IDE . EDU . aU ~

The Faraday Institutefor Science and Religion

The Faraday Institutefor Science and Religion

Page 8: Thinking About Vocation

8Creative Commons License

We are happy for you to reuse any of the material in this journal. We do require, though, that you clearly identify the source by “author’s name,” Tabor Adelaide, School of Ministry, Theology, and Culture (May 2011)

This work is licensed under the Creative Commons Attribution-Noncommercial 2.5 Australia License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/2.5/au/.

WANT DETAILS? contact [email protected] or (08) 8373 8777

Master of DivinityFollowing an accreditation process with the government, Tabor Adelaide has

been awarded the right to teach the Master of Divinity (MDiv) starting in second semester. Tabor Adelaide is the only Adelaide-based college currently able to offer the MDiv.This degree in Ministry and Theology is the standard first degree for those

heading towards professional church-based ministry and/or postgraduate studies in North America and in many parts of Asia. It has been available in Brisbane, Sydney, Perth, and Melbourne; now it is available in Adelaide at Tabor.The MDiv is a graduate-entry degree. To qualify for entry you must already

have completed a Bachelor degree at an Australian University (or equivalent) in a non-theological discipline (e.g., BA, BSc, BEd).MDiv students cover similar content to students enrolled in the BMin and

BTh programs, but they do so at graduate rather than undergraduate level. This means that their study and assessment is at a deeper and a broader level of enquiry. Graduates from an MDiv program often seek ordination with their church or

continue their studies by entrering into a post-graduate Theology of Ministry course (e.g., MMin or MTh). Students eligible for FEE-HELP can use it to pay for their MDiv study.

Previous editions available:1.1 Kingdom of God1.2 Discernment1.3 Lament2.1 Giving

Dr Aaron Chalmers (PhD, OT, Flinders University) is Senior Lecturer in Biblical Studies

In second semester, Aaron will teach Introduction to Biblical Interpretation and The Pentateuch.

As a teenager I can remember struggling with the issue of God’s call. Thinking about it

now, I guess I expected God to speak to me in a clear and definitive (verbal!) fashion, revealing his will for my life. I’m not sure exactly where this expectation came from, but perhaps it had some-thing to do with the numerous call accounts that we find in the OT. e.g.,

Moses’ encounter with the Lord at the burn-•ing bush (Exod 3), Isaiah’s vision in the Jerusalem Temple (Isa 6) •and Gideon’s conversation with the angel of the •Lord while he is hiding in his family’s wine press (Judg 6)!

I guess I assumed that such experiences were somehow normative, especially for those who were considering leadership within the church.

Taking a look at the OT as a whole, however, it quickly becomes obvious that the vast

majority of God’s people did not experience such a dramatic divine encounter.

We have no reference to such an event in the lives of many of Israel’s leaders, nor does

this experience appear to have been widespread with the “common” people. But were these people not fulfilling their God-given vocation? Was Ne-hemiah, for example, in his efforts to rebuild the walls of Jerusalem, not doing what God wanted him to do? Were the priests, in their continual offerings of sacrifice and instruction of the people, not doing what God wanted them to do?

My expectations, therefore, have had to change.

God speaks to his people in a variety of ways.

And while we might like the revelation of an indisputable “voice from heaven,” I have a sneak-ing suspicion that for the majority of us the reality will be a lot less spectacular. Or am I just missing something…?

[email protected]

Questioning Calling