Soul Purpose: Making a Difference in Life and Work

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Human beings want – we need – our lives to count for something. We want them to be significant. Frustratingly we end up thinking that this level of meaning and significance is simply the preserve of a fortunate few heroes who may have “seized the moment” and lived out what they were made for. But for the rest of us, stuck firmly in everyday life, there are no such paths to glory. The daily challenge – and the daily drudgery – more than fill up our day, thank you. It’s often hard enough finding time and energy just for that. And anyway, where would we begin? Our day-to-day jobs seem mundane, meaningless and disconnected. Yet this is not how God intended it to be. He made all of us for a purpose. That’s why there is a yearning in our hearts to live significantly.

The truth is that God has called us. Called us! This is our destiny – to discover how we can turn God’s purpose for us into a reality, in the way we live and work. God’s calling is not simply to work in a particular job or profession. Before all else, the call of Jesus is to follow him. We are invited to enjoy his friendship. To share a relationship with him – and with others. The fact that God desires us to know him intimately must be a cause for great optimism and hope. Clearly he rates us astonishingly highly – and that high regard is quite independent of anything we might do or achieve. First and foremost, he values us simply for being us. As far as God is concerned, we all have real intrinsic worth.

How do we hold together all the mad complexity of what we’re involved in? The key is the biblical concept of “calling”. Our calling is all about the very reason we were made by God. Unfortunately, in Christian circles the word “calling” has come to be misunderstood, and often applied only to our God’s call to us goes vastly beyond that.

Discovering your SoulPurpose means more than just finding the one perfect job that fits you best. We’re talking about something that gives cohesion to the whole of our lives – the peculiar mix of paid and unpaid work we each do, as well as the relationships we develop and the whole range of activities and interests that are us. It affects everything. At the very core of this is our relationship with God. This is where our identity lies – not in any particular job or career. Inevitably the types of work, leisure and relationships we are engaged in will change from time to time.

In order to grow and maintain a clear sense of SoulPurpose for yourself, we believe you need five particular components in your life. We’ve identified them as Connection, Fit, Service, Balance and Encouragement. The absence of some or all of these components seems to us the reason most people struggle to experience a strong sense of destiny and significance.

In our SoulPurpose our plans will be connected into God’s plans, so that we are part of his wider purposes. Our role will be mainly dictated by how our strengths fit the needs we identify around us. Comfortable in our fit we will be able to offer genuine service (following the example of Jesus) to the world that God made. Because it is now a fallen world we don’t expect that service to be easy, but we will be helped by consciously keeping in balance all the ingredients that go to make up our lives and work, and by the encouragement and support of our fellow-Christians, the Body of Christ of whom we are a part.

This book will help you explore your SoulPurpose, especially through the Uniquely ME workbook that forms a large core of the text. We'll ask you to unpack and tell your unique story. Then we’ll look at your personality, knowledge, talents and skills , spiritual gifts, and finally your values, desires and passions.

If you were to idly flick through this book you might think we have written a justification for a selfish life. Find where you fit … do what you are … express your uniqueness. It sounds like one of those New Age self-improvement courses.

A closer look will, of course, dispel any such idea. The content of this book is grounded in God’s call to us in Scripture. Jesus summed it up: Love God … and love your neighbour. Our focus is on loving our neighbour. Not a sentimental love, but a practical, self-giving one. In these pages you will wrestle with the challenge of how to make that love your focus, and how to order your life so that you can do it well.

Alistair Mackenzie began his working life in the timber mill, then as a truck driver. He spent 21 years in pastoral ministry in three Baptist churches in N.Z and 12 years in the leadership of Servants to Asia’s Urban Poor. He is currently a Senior Lecturer in the School of Theology, Mission and Ministry at Laidlaw College. Most of Alistair’s research has been devoted to exploring how churches can better equip and support Christians for ministry in daily life. Alistair is married to Alison and they have two children, Catherine and Christopher and a grand-daughter Ruby.

Wayne Kirkland is married to Jill and they live in Wellington, New Zealand. Wayne is a freelance writer and has previously been a youth worker and used car dealer. He is author or coauthor of several books.

Annette Dunham is a member of the Health Systems Section in the School of Population Health at the University of Auckland and has worked as an occupational therapist. She is the author of several books and many articles.

Click here to read the book as a PDF.

What on Earth Was I Made For?

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Chapter 1: Searching for a SoulPurpose

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I think most of us are looking for a calling, not a job. Most of us . . . have jobs that are too small for our spirit. Jobs are not big enough for people. (Nora Watson)

Does My Life Count?

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One of the fundamental desires we humans have is the desire for significance. We want – we need – our lives to count for something.

This is a longing that increases as we get older. In the movie About Schmidt, Jack Nicholson plays the role of a recently retired insurance middle manager. This sobering story charts Warren Schmidt’s struggle to find significance and meaning in life. Despite the well-intentioned efforts of his wife and fellow workers he feels useless and redundant. Soon his wife dies and his only daughter, who has made a life for herself in another city, marries a man whom Warren despises.

He is alone and desperately unhappy. But he finds some solace in the sponsoring of a small boy in Tanzania. Though he has never met the child, Warren begins to write letters to him, expressing his frustrations and deepest emotions about his life. In one letter he says:

I am weak and I am a failure. There’s just no getting around it. Relatively soon I will die. Maybe in twenty years. Maybe tomorrow. It doesn’t matter.

Once I am dead and everyone I knew is dead as well, it will be as though I never existed. What difference has my life made anyway? None. None at all.

Shortly after, Warren receives a letter from the Catholic sister responsible for the care of the sponsored boy. She explains that even though he cannot read, the small six-year-old orphan keeps his letters and thinks of him every day. He is grateful for Warren’s help and it has enabled him to get medical attention for an eye infection. Enclosed is a picture, drawn by the boy, of Warren and himself. The movie finishes as the realisation begins to sink in that maybe something of his life has mattered.

Warren Schmidt is right about his life. Much of it has counted for little. His relationships with his family, workmates and friends are largely broken and dysfunctional. Retirement has only accentuated the dismal lack of meaning. And yet, in the midst of all this gloom, there is something positive. Warren is able to appreciate and understand the difference that small acts of kindness can make to the lives of others.

Sadly, Warren’s deep angst is a common experience for many of us. We too long for significance and yet so often we stumble through life with serious questions about our lives. Do they really count for anything?

Esther: "For Such a Time as This"

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The book of Esther in the Bible provides a fascinating true-life contrast to Warren Schmidt. It tells the story of the Jewish girl Esther, “drafted” into the harem of Xerxes, Great King of Persia. Eventually she becomes his Queen. It all seems like a fantasy come true…

Winston Churchill: A Man For His Time

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Esther is not alone in her experience of divine destiny. Down through the ages countless men and women have risen to the challenge of particular tasks that seemed to be part of their destiny. That towering figure of the twentieth century, Winston Churchill, is another example.

Full of caustic wit and glaring personal weaknesses, nonetheless Churchill was “made” for the challenge of leading Great Britain through the desperate days of World War II. His morale-boosting strength of character and his magnificent oratory impassioned and inspired a nation to stand against the evil of the Nazi empire.

Churchill was 66 when he became Prime Minister. All his life, he said, seemed “mere preparation” for the Herculean task of leading a nation at war. As he wrote in his memoirs, “I felt as if I were walking with destiny, and that all my past life had been but a preparation for this hour, and for this trial.”

Called By God

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Discovering your SoulPurpose – yeah, right!

Inspiring as these true stories may be, they often have the opposite effect for many of us. Frustratingly we end up thinking that this level of meaning and significance is simply the preserve of a fortunate few. We may not feel exactly like Warren Schmidt, but we certainly don’t imagine ourselves as an Esther or a Churchill.

Heroes like them may have “seized the moment” and lived out what they were made for. But for the rest of us, stuck firmly in everyday life, there are no such paths to glory. The daily challenge – and the daily drudgery – more than fill up our day, thank you. It’s often hard enough finding time and energy just for that.

And anyway, where would we begin? Our day-to-day jobs seem mundane, meaningless and disconnected. At least, that’s the discovery that has led to the writing of this book. As we have talked with hundreds of Christians through the years we have found, sadly, that plenty feel that way.

Called by God

Yet this is not how God intended it to be. He made all of us for a purpose. That’s why there is a yearning in our hearts to live significantly.

The truth is that God has called us. Called us! This is our destiny – to discover how we can turn God’s purpose for us into a reality, in the way we live and work.

God’s calling is not simply to work in a particular job or profession. Before all else, the call of Jesus is to follow him. We are invited to enjoy his friendship. To share a relationship with him – and with others. The fact that God desires us to know him intimately must be a cause for great optimism and hope. Clearly he rates us astonishingly highly – and that high regard is quite independent of anything we might do or achieve. First and foremost, he values us simply for being us. As far as God is concerned, we all have real intrinsic worth.

However, God does also call us to join him as partners in his work. In fact, his intention is for every part of life to be meaningful – not just employment, but all the work we do, as well as our relationships, our rest, our enjoyment, our learning...

It all counts. Sometimes we develop romantic notions of finding the one thing we were created for. But it would be foolishly simplistic to think we could ever reduce our lives to a single function. We are called to life “in all its fullness”.

Of course it’s easy to say we were made for more than just a single task or challenge. That there needs to be a rich diversity in our lives. But too often that’s the very problem! How do we hold together all the mad complexity of what we’re involved in? The key is the biblical concept of “calling”. Our calling is all about the very reason we were made by God.

Unfortunately, in Christian circles the word “calling” has come to be misunderstood, and often applied only to our job. As you will see in this book, God’s call to us goes vastly beyond that. So we’ve coined a phrase that we will use consistently – SoulPurpose.

What is SoulPurpose? Well, if it was in the dictionary, it might read something like this:

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More Than a Job

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It should be plain from what we’ve already said that discovering your SoulPurpose means more than just finding the one perfect job that fits you best. We’re on about something that gives cohesion to the whole of our lives – the peculiar mix of paid and unpaid work we each do, as well as the relationships we develop and the whole range of activities and interests that are us. It affects everything.

At the very core of this is our relationship with God. This is where our identity lies – not in any particular job or career. Inevitably the types of work, leisure and relationships we are engaged in will change from time to time. These days even careers are no longer for life. When our SoulPurpose is too closely tied to a particular role, if we ever lose that role we are likely to become seriously disoriented and distressed – as Warren Schmidt’s life demonstrates.

Five Key Components For Discovering a SoulPurpose

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In order to grow and maintain a clear sense of SoulPurpose for yourself, we believe you need five particular components in your life. We’ve identified them as Connection, Fit, Service, Balance and Encouragement. The absence of some or all of these components seems to us the reason most people struggle to experience a strong sense of destiny and significance.

Connection

SoulPurpose makes a connection between God’s work and your work. What you are doing in your small corner of the universe fits neatly into God’s cosmic purposes.

Easy to say! Of course, to make it happen the first step is to understand what God is doing. Now to be sure none of us knows the mind of God, but what we do have is a Bible chock-full of examples of God at work … and Jesus as our prime model! Understanding God’s purposes, then, in the world God made is an achievable goal. And when you have consciously seen how you can work alongside God you will come to appreciate how you are participating in something of far-reaching significance.

Whatever you are doing and wherever you are, as you begin to understand and put into practice your SoulPurpose, your faith and your life will gain a real sense of direction. This can even happen if the situation you live or work in falls woefully short of your dreams. A SoulPurpose will stimulate you to make your life increasingly creative and satisfying.

Fit

Our SoulPurpose is inextricably linked to our own uniqueness. The Psalmist saw it:

“For it was you who formed my inward parts; you knit me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made.” (Psalm 139:13 (NSRV)

In making you the way you are, God has taken exceptional care. He wants you to reach your potential by using and developing the mix of temperament, gifts, talents, skills, motivations and yearnings that go to make up the person that is you. You have a unique “psychological DNA” that marks you out from every other human. As you work your way through this book you will identify the building blocks of that DNA. They are the ingredients that equip you for your life’s work. Assembled together (as they will be if you make the most of the exercises in this book) they will give you clues to how you “fit” into God’s broader purposes.

In fact, they will give you a glimpse of your destiny.

Os Guiness notes: “God normally calls us along the lines of our giftedness, but the purpose of giftedness is stewardship and service, not selfishness…Giftedness does not stand alone in helping us discern our callings. It lines up in response to God’s call alongside other factors, such as family heritage, one’s own life opportunities, God’s guidance, and our unquestioning readiness to do what he shows.” [1]

So part of your journey calls for self-discovery. How am I made? How has God put me together? What situations has he placed me in?

The process of getting to know yourself is therefore incredibly important. The better you understand yourself – your unique combination of gifts, abilities, passion and personality – the better you will understand how and where you “fit”; that is, the role in which you can best use your strengths. Be clear that your “fit” is not just what you do. It is also who you are – the values you hold, the dreams you nurture, the kindness and compassion you offer, the energy and enthusiasm you harness.

Service

Service is a given. It’s half the reason we’re here. Just as it’s why Jesus came to earth. Finding our SoulPurpose means learning to be of service to others. It means finding our significance through investing in God’s wider purposes and in the lives of other people.

(We’ve chosen to use the word “service” rather than “ministry”, because unfortunately “ministry” has been hijacked. It has come to reinforce the false idea that sacred and secular are two different parts of our lives. As a result ministry is used to refer only to certain set forms of “religious” service. Diakonia – the Greek word which is translated “ministry” – can just as easily be translated “service”. It refers to any kind of service which is motivated by the love of God. )

It’s encouraging to be where we “fit” most comfortably. But do remember that God often pushes us out beyond our comfort zone. So always be ready to see your “fit” tempered by the call to serve. This may mean that sometimes the need of a situation is so great that you won’t have any choice but to respond, even if it means venturing outside the logical boundaries of your “psychological DNA”.

That’s usually not easy. We always feel at risk when we’re doing things that don’t come naturally to us. But then, often those nervous ventures produce new levels in our growth. Learn to welcome them when you’re sure they’re the right step. But as a general principle, don’t make the mistake of wasting your life in places or tasks that just don’t suit you at all.

Balance

We are not one-sided beings. We are complex creatures. As we said above, God made us for far more than just a single task. So you need to establish a balance in your life which enables you to express your SoulPurpose not just through your “job” (whether paid or unpaid, whether at home or in an office or factory) – but also through a mixture of domestic, voluntary and church work, and in ways that include relationships, rest and recreation. In short … every aspect of your life.

Balance is needed to get all those parts into a healthy harmony. This balance will never be easy – but you’ll find in the chapters ahead helpful guidelines for achieving it. And it will never be final, either. It will always need fine-tuning. In fact, at certain definable stages in life it will need to be renegotiated.

Encouragement

Finally we also need to understand that living out our calling was never meant to be a solitary task. For discipleship is not a solitary word. It was designed to be lived out in solidarity with a supportive community.

This is our dream for the church – a group of committed companions who want to see each other equipped and supported as they live out their faith in the world. While in this book we won’t specifically address the issue of how we support one another, it is an assumption that permeates all of the chapters that follow. In fact, we have designed those chapters so that groups of people can read and discuss them together – as it were, fellow pilgrims on the road, helping each other discover their SoulPurpose.

An Impossible Dream?

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Now, let’s put all that together. In our SoulPurpose our plans will be connected into God’s plans, so that we are part of his wider purposes. Our role will be mainly dictated by how our strengths fit the needs we identify around us. Comfortable in our fit we will be able to offer genuine service (following the example of Jesus) to the world that God made. Because it is now a fallen world we don’t expect that service to be easy, but we will be helped by consciously keeping in balance all the ingredients that go to make up our lives and work, and by the encouragement and support of our fellow-Christians, the Body of Christ of whom we are a part.

Your own, unique SoulPurpose? A life plan that you can identify, and then use to transform your living? Is that just a fantasy? Is it wild optimism? We don’t think so. We are convinced that it’s within the grasp of every person. It is not elitist – only for those with extraordinary talents and opportunities. Neither is it limited to the few who have the freedom to spend their time doing whatever they want. Most of us do not have that luxury and life is not like that.

That is because God’s intention has always been for our SoulPurpose to centre not on what we do, but rather on how we do it and who we become.

If you yearn for more than you are presently experiencing, you can be sure that this is a sign that you were created for more. The hunger for significance is not a sadistic attempt by our Creator to push us to the brink of despair and frustration.

Rather, it’s a call to destiny – a pointer to a greater measure of purpose and fulfilment.

SoulPurpose can shape your life. Read on if you want to find how!

Exercises for Self-Discovery

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A personal meditation

• If the level of meaning and significance in life was a scale of 1-10, with Warren Schmidt being 1 (almost no sense of significance) and Esther and Winston Churchill 10 (an extraordinary sense of significance), where would you place yourself? Why?

• What are some of the hopes and dreams you have for your life?

• Who were some of your early role models and heroes? What was it about them that caused you to admire and try to emulate them?

• Do you regard yourself as a person with a destiny? In what ways?

• What specific hopes do you have that reading this book will help you discover more of your SoulPurpose?

Self-discovery exercises

1. We listed five important components to growing a sense of SoulPurpose. Rate yourself from 1 to 5 on each of these areas (1 = seriously struggling; 5 = doing really well).

2. Connection

3. Fit

4. Service

5. Balance

6. Encouragement (both receiving and giving)

2. Which of these components do you most need to learn and grow in?

3. For each of us our SoulPurpose is worked out through five overlapping spheres of involvement – the marketplace, community, church, family-and-friendships, and leisure. (See the diagram below.) The time and energy each of these spheres demand of us, will vary greatly from person to person – and from season to season. Some of us invest most of our effort in the marketplace: in the worlds of business, law, education and industry. Others are able to give a majority of their energy and time in the family, in the community, or in the church.

The boundaries between these spheres of involvement are not very distinct. They blend and overlap. Many of us are involved in all five of them – but to varying degrees. Discovering the right balance (or mix) is something that will differ from one person to another, and likely change throughout our lives.

Step 1: Using the diagram below, create segments in the circle proportional to the amount of time and energy you give to each sphere of involvement. For example, if you operate a retailing business, the marketplace segment on your diagram will probably take up more than half of the circle. If you are employed in a shop it may take up a quarter or third of your circle.

Step 2: List all the activities you’re involved in on a regular basis, grouping them in the appropriate segment.

Questions to reflect on:

• Which spheres of involvement dominate your time and energy?

• Are you able to see ways in which these activities and relationships are connected to what God is doing? Do you see these tasks as having significance and value?

• Look again at where most of your energy and time is spent; has this always been in the spheres that currently dominate? Are you content with how your energy is being spent?

Feedback from friends; personal reflections in a small group

Different exercises, activities and questions will suit different groups. Throughout this book use those that are appropriate to your group.

1. Share the results of the Self-Discovery exercises with the members of your group.

2. How much is the Christian journey an individual responsibility, and how much should a group (a church, a family, your group?) be responsible for the well-being of its members?

3. In what ways do you feel supported and encouraged by others in your journey to discovering your SoulPurpose?

4. What forms of encouragement could this group of yours offer its members?

Interlude: Where Are We Heading?

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Discovering your SoulPurpose is an expedition into unchartered territory. Through the following pages you will explore a wide range of issues. But always the focus will be on how you will discover and pursue your SoulPurpose. That is the goal.

So are you ready to embark on this journey of discovery? It’s not the jungles of South America or the crevasses and peaks of the Himalayas that we’re asking you to explore. This odyssey is much more intriguing. It will take you deep into the most fascinating person in your life – YOU!

There’ll be opportunity to explore dimensions of your make-up, plumb new insights as to who you are, and (we hope) find fresh and life-changing handles on how to embrace your growing sense of SoulPurpose. Be ready for a riveting journey.

On any daring adventure it’s kind of useful to have a map. So here’s a sketchy one to help you find your way around these new and exotic landscapes. We’re sure that as you journey you’ll be able to fill in more details than we’ve been able to show.

Section A – Stage 1 (What on earth was I made for?) introduces the concept of SoulPurpose. (Hey, you’re already halfway through this section of the journey!) These two chapters are critical preparation for your trek. A chance to clear a bit of the undergrowth out of the way and to take a look at where you’re heading.

Here’s an interesting question. Will God give you explicit instructions, laying out precisely what you must do at each point as you follow the route? (Truth is, if you think he’s going to show you just exactly where to put each step … well, you might find yourself making pretty slow progress.) But don’t get nervous. Chapter two may excite you with the discovery of just how much responsibility God is willing to hand over to you, the choices he puts in your hands.

Section B – Stage 2 (Uniquely ‘ME’: a workbook) forms the core of our wanderings. This is quite different terrain to what you’ll experience on the rest of trip. It’s a pretty detailed guide book.

Remember, the subject matter in these parts is YOU. So a word of advice – if you want to get the maximum value from this section, you’ll need to do some hard work. Can’t just be a bystander or hanger-on here. These investigations aren’t much good if the principal character isn’t prepared to do some digging! We’ll help of course, but it isn’t enough just to read. The exercises and reflections are where the real discoveries will be made. That’s where you’ll discover yourself.

We’ll begin by getting you to unpack and tell your unique story (chapter three). Then we’ll look at your personality (chapter four), knowledge, talents and skills (chapter five), spiritual gifts (chapter six) and finally your values, desires and passions (chapter seven). Put simply, Uniquely ME is about what makes you tick; how God has “hardwired” you.

That might mean that you’ll dwell a little longer in this stretch of the journey than in some of the others. And you might have cause to return to these parts from time to time, to fill in some missing sections of your map.

Section C – Stage 3 (Holding it all together) A key to the journey of discovering our SoulPurpose is gaining some sense of how each part of who we are fits together in a co-ordinated and intelligible way. This section might be a little strenuous – it’ll require you to climb a challenging peak or two. But don’t worry, it will be worth it. The view from the top is not only inspiring, but also helpful. It should teach you some useful skills – like juggling all those jobs and demands you have to cope with (chapter eight); and reducing the frantic busyness of your life (chapter nine).

So slow down a little on these slopes. It would be a shame to go for a tumble here. Take time to rest and look around along the way.

Section D – Stage 4 (Growing Points) We’re all at different stages in our life. How do they affect our SoulPurpose (chapter ten)? And what about the changes and transitions we all have to go through – adolescence and midlife and the golden years? They will have a big impact on your growth and development (chapters eleven and twelve).

How long you stick around these parts will depend on their relevance to your life right now. If you’ve recently been through a crisis or major change, or are finding things very different to what you’re used to, then this place may be a good point to camp for a while. Or if you’re journeying easily and are not bothered by current changes in your life, it may be a part of the map you’d prefer just to mark for now. You can come back to it later.

Section E – Stage 5 (Living in the light of the world’s needs) will bring you to the end of your journey. (At least for now. When it comes to your life, there will always new lands to explore.)

But by this stage you may feel a little overwhelmed. When you’re surrounded by the awesome grandeur of the creation that is You, you just might be tempted to feel a touch self-important. As if this epic journey is mainly for your own enjoyment and gratification.

Chapters thirteen and fourteen remind us why we’re on the road. We’re learning to understand ourselves so that we can live for the ultimate Guide, Jesus. We’re training to work with him. As we’ll discover, our SoulPurpose is inextricably linked with who he is, and with his invitation to roll up our sleeves and join him.

Finally…

Right through the book we (the writers) will be telling you about our own travels through these parts. We’ve spent some long days and nights camped out at various locations along the way, and have learnt much about the terrain and how to travel well. But bear in mind that we don’t consider ourselves experts. Each of us frequently returns to parts of the trek to learn more and reflect. This is an odyssey that can be done more than once in your life, because there’s always so much more to discover. We are, after all, incredibly complex creatures.

So we’re inviting you to journey with us. Make sure you do it at your own pace and in a way that suits you. Best if you can make up a party of fellow travellers – perhaps four or five friends who know you well and who can help you along some of the trickier stretches. That’s why at the end of each chapter there are questions to chew on with others. (A good cup of coffee around the campfire will probably help.)

Oh, and a final word – sometimes you may feel the need for help from a professional guide. While the quality of guides varies (you must understand this is a growth industry) all of us need expert help from time to time, so don’t be afraid to ask. Again, there are some suggestions scattered through our notes as to where and to whom you can turn.

So … are you ready? Let’s get started, then!

Chapter 2: Finding Where We Fit: Finding God's Will and Plan For My Life

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The place God calls you is the place where your deep gladness and the world’s deep hunger meet. (Frederick Buechner)

God has plans for us. God has made us for a purpose. We have a calling. We have a SoulPurpose.

But just where do we fit into God’s purposes? What does God want us to do? – the question that consumes the energy of those who want to make their lives count for God. This one great problem for Christians has generated endless seminars, books and sermons. “Are you in the centre of God’s will?” “Five easy steps to finding God’s will.” “Discover your spiritual gift.” We’ve almost made an industry of guidance!

Of course, the drive for purpose and significance is a basic instinct amongst humans. So as Christians we have no trouble believing that God wants to use us for his purposes. We are special. We are unique. We are deeply loved by God. We are called. Therefore he has a purpose for our lives.

So we are right to look for direction and purpose. The question is – are we asking the right questions and are we looking in the right place?

Does God Have a Blueprint For My Life?

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“God has a wonderful plan for your life,” declares a well-known tract. The lesson is, it seems, that we need to find God’s will for our lives and then live by it. Under this teaching, God’s individual will for us is often described as a road map, or a blueprint. All of life is planned. We simply need to discover what church God wants us to attend, who he wants us to marry, which job he wants us to take, where he wants us to live, etc., etc.

And how do we find God’s will for us? The blueprint model generally teaches that we look for “road signs” such as circumstances, inner witness, “fleeces”, “open and closed doors” and wise counsel. When we do this right we’ll find ourselves there in the very “centre of God’s will”.

It doesn’t require too much thought to see that this model is inherently flawed. Yes, I know who God wants me to marry (or at least I fondly imagine that I do) … but what happens if that person chooses someone else? Am I then ”stranded” with no hope of fulfilling God’s will for me? Thinking of God’s will as a blueprint, or detailed road map for our lives, simply does not take into account that there are many circumstances in life which are outside our control and yet affect the choices we can make.

And what about my failures? Whenever I make a mistake or a bad choice, does that wreck the whole plan? Is my life for God doomed to mediocrity because I missed out somewhere along the line? – or more accurately, because I keep messing up on a regular basis all the way down the line! Does God have an infinite number of backup plans?

Another problem with this model is that it can easily lead to “divination” – employing “supernatural” methods to somehow work out God’s will. This is simply not biblical.

The blueprint approach suggests that God has every last detail of our lives mapped out, and expects us to play complicated guessing games to find out where our next move is.

There is a much healthier way of approaching this question of leading. Rather than thinking of God as having a “wonderful plan” for our lives, it makes much better sense to think of him having a “wonderful purpose”. A plan ties us down to precise demands; a purpose provides us with direction and a goal. A plan is unforgiving. Make an error at the beginning – while you are laying the foundations perhaps – and all the following work and effort could be wasted; the whole building might collapse because of that one error. In contrast, as Paul Stevens points out, a purpose is like a stream that flows to a distant sea. The stream may be diverted from time to time. It may even wander aimlessly in swamps for a period. But it can also recover its way further down the valley and still has the potential one day to become a great river.

What Is God's Will For Us?

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So what is God’s purpose for us? Fundamental to this is the concept of God’s will. Bruce Waltke suggests that God’s will is for you “to be a mature man or woman of God … He wants to see your character develop. He wants you to draw close to Him and be changed.”[1] Furthermore, “God’s will is that you be holy, wise, mature, joyful, prayerful and submissive.”[2] There is no secret code required to discover this. God’s will for us is as plain as the scriptures.

“One does not divine God’s will. One lives God’s will as one comes to know Him through His Word. This concept of growing close to God so that you can live out His will, or live to please Him, is consistent throughout the New Testament.”[3]

God’s intentions for us are clear. But what about the many decisions in life (large and small) which are choices between two or more good options. Does God have a fixed agenda in these matters? Does he have anything to say at all about each point of decision?

Yes he does … but so should we.

Gordon Smith makes the point that rather than try to “find” God’s will, we need to learn how to make wise choices by discerning God’s direction. Smith uses the analogy of a figure-skating pair on ice to describe how God leads with us. The person who follows the lead still has a choice and still contributes to the shape and form of the dance.[4]

In a similar vein, Annette remembers a Life Boys’ poster that used to hang in the Sunday School hall of her church when she was a child. The poster showed a boy (in full Life Boys’uniform, of course) with his hands on the ship’s wheel. Standing behind him was Jesus (flowing robes and all). Jesus had one hand on the shoulder of the boy as if to steady him. His other arm was outstretched, fingers pointing into the distance. The boy’s gaze was also fixed on that point far ahead. All very dramatic! But it strikes us that the picture got it pretty right. We need to take hold of the wheel of life … we are active participants in the course we follow … but God is right beside us, providing encouragement and strength for the voyage, and helping us keep our eyes on the goal.

Clearly, God does want to provide direction in our life choices. However, it’s a growing partnership, where we have freedom to make the calls as we understand more and more of his heart for us. God treats us with astonishing respect. We are not just pawns in some great cosmic game of chess. We are junior partners with the Master of the Universe.

For when it comes to our decision-making, God too has a purpose. And that purpose is not just utilitarian, getting us to find the right answers. God certainly desires that we make good choices, but he has a much bigger scheme. He uses these times of choice to grow relationship, trust, character and maturity into our lives.

Christ-Centered Decision-Making

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Decision-making is a relationship issue

First and foremost, decision-making for the Christian is a relationship issue. Often the reason we have so many problems discerning God’s leading is that we just aren’t close enough to him. We cannot clearly sense God’s heart if we are not consistently developing an intimate friendship with him. Gordon Smith comments:

“We can be discerners only if we are pray-ers. We discern the voice of God within the context of relationship. If that relationship suffers, so will our ability to discern what is best.”[1]

The more we walk with Jesus, the more we understand his intentions for us and the world. We pick up his heartbeat. Our hopes and aspirations become more closely aligned to his.

Decision-making is a trust issue

When faced with a decision it is worth asking ourselves the question, “What is more important to God – that I get this decision right, or that I honestly attempt with his help to make the best possible choice?” At the end of the day (we believe), God is more concerned about our heart relationship with him, and with our growth as people, than anything else.

For that reason we suggest that decisions are really an issue of trust. We need to trust God, that he will not trash us when our human inadequacies mean we miss the mark. The Psalm-writer had no doubts on this issue:

As a father has compassion for his children,
so the Lord has compassion to those who fear him.
He knows how we were made;
He remembers that we are dust. (Psalm 103: 13-14, NRSV)

Why do we construct this ugly picture of God as being intent on smacking us into line? God’s whole objective is to make us more like himself. We need to trust that his love – just like a human parent’s love – will be what guides him in this aim.

Perhaps some of our pre-occupation with decision-making shows that we want to control our future and make things comfortable, safe and predictable. But the reality of life is that what lies ahead is unknown. It’s that very uncertainty which forces us to trust God.

For example, have you ever thought what it might be like if you knew the future? Suddenly your decision-making would be a simple matter. You could always get it right. Very comfortable, of course … but a bit like playing every game of tennis knowing that you would always win. Where would be the satisfaction? Where would be the tingle of excitement? The whole challenge of sport would trickle away. Each game would become predictable … and boring.

But it’s worse than that. If you were always destined to win, why strive any more? Why subject yourself to all the training and discipline? Why strain to outdo all competitors? In short, why go to any trouble to develop your talents and skills? You would have no incentive to make yourself better.

The same applies to our living for God. If we knew what lay ahead each time we faced a decision, why strain to understand the issues? If we were always bound to get it right, what growth would we achieve?

The reality is that we don’t know the future – good or bad – and it’s best that we don’t. James comments that planning for certainty about tomorrow is nothing less than presumptuous (see James 4: 13-17). Jesus also promotes a trust approach in his Sermon on the Mount, where he says:

“Give your entire attention to what God is doing right now; and don’t get worked up about what may or may not happen tomorrow. God will help you deal with whatever hard things come up when the time arrives." (Matthew 6:24, The Message)

As Gerald Sittser puts it: “The will of God concerns the present more than the future.”

So perhaps our longing to know the right solution in advance is misleading us. Much better to step out in faith with God, knowing that he will be with us whatever the results of our choice.

Decision-making is a character issue

In thinking about where we fit in God’s purposes it’s easy for us to focus on what we are called to do. But God is also concerned about who we are called to be. And this is a question of character and integrity. The people of God are called to be like God as well as to join in his work. God uses the process of decision-making to grow character in our lives.

One of the difficult things about character is that mostly it is forged in the midst of challenge and struggle. Moral integrity grows as our character is tested. And this is a process that takes time. 2 Peter 1:5-9 (NIV) says:

“Make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, kindness; and to kindness, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. But if any of you do not have them, you are short-sighted and blind.”

People who seek to express God’s character, will also find it easier to experience God’s leadership in their lives. God’s priorities are clear in these words from the prophet Micah:

“He has showed you, O people, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” (Micah 6:8, NIV)

Micah has no doubts about our priority. It’s our relationship with God – and our desire to become like him in thought and action.

You may be a little fuzzy at times about which gifts you’ve been given. You may be uncertain about which roles you’re best fitted for. (The following chapters will help you deal with these issues.) But you don’t ever need to be confused about the character you should strive for. You’re called to become more like Jesus. You’re encouraged to let the fruit of the Spirit grow in your life.

“The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.” (Galatians 5:22, NIV)

If we get these priorities right, then the small choices we make each day to follow God and to become like him will make it much easier to decide on the bigger issues. As Gerald Sittser notes: “How we choose to live each day creates a trajectory for everything else. Perhaps that is why the Bible says so little about God’s will for tomorrow and so much about what we should do to fulfil his will today.”[2]

Decision-Making is a Maturity Issue

Everyone knows that adolescence is a critical period. Here is where young people begin making decisions that have serious consequences for their lives. Less well-known is that parents too have tough learning to do at this time. For years they have been responsible for the behaviour of their children. Now, during the teenage years, those parents will steadily lose control of their children. Teenagers are moving from childhood to adulthood, from dependence to independent maturity.

Two things are important: (1) the teenager must learn to make wise decisions; (2) the parent must learn to hand over responsibility for those decisions. If the teenager fails, maturity will never be reached. If the parent fails, the teenager will be shackled in a childlike dependency.

Those of us who are parents know that the key is progressively allowing our adolescents to make their own choices – even if that means we must sometimes watch them make mistakes. That’s the only way they can grow, learning what works for them, learning the consequences of poor choices, and learning the reward of good choices.

“Letting go of the apron strings”, handing over the “control button”, these are essential to growth. It can be painful to stand back, but even more painful if we don’t allow the maturing process to take place. Of course, one of the keys is laying the foundations for young people to make judgement calls for themselves, and this starts much earlier than adolescence. Good parents use all of childhood as a preparation for the time when their children will leave and become independent, mature adults.

Consistently the Bible refers to us as God’s children. The question is: what stage of development does this image bring to mind for you? Many of us seem unable to disentangle ourselves from the “small child syndrome”. Our view of discipleship is of a little baby or toddler who is unable to do anything of real substance for him/herself – or for others. Totally dependent on the father or mother, in every way.

Yet the New Testament consistently calls us to mature. Paul scolds the Corinthians: “I could not address you as spiritual but as worldly – mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it.” (1 Corinthians 3: 1-2, NIV) The writer of Hebrews shakes his head sadly: “You need milk, not solid food! Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature….” (Hebrews 5: 12b-13, NIV)

A constant cry of the New Testament leaders to their people is, “Grow up!”

With this in mind, we need to see the imagery of childhood as a process of growth and change. God does not want us to remain babies. He wants mature disciples, able to make wise choices, in dependent obedience to Him.

Making choices is a wonderful opportunity to grow some of this maturity. So when we puzzle over what God wants us to do, could it be that God is working on a different plan altogether? Rather than deliberately making life difficult for us by veiling the answer, it may be that he is grooming us to take responsibility for our own decisions. He may be willing us to exercise our freedom and choose our own path – confident that whatever we do, we will serve him and he will bring about his purposes in and through us.

Is there risk involved in this growing-up process? For sure.

Will we sometimes make bad calls? Definitely.

Will God love or use us less if we get it wrong occasionally? We firmly believe, no. We are convinced that what God wants from us is not mindless obedience, but mature co-operation.

Clues for the future from the past and present

A common myth in Christian circles is that the paths we ought to choose are usually the ones we least want, the ones we long to avoid. (You know how it goes: “I dread the thought of being a missionary in China, so I bet that’s what God will tell me to do!”) As if the less we like it, the more determined God is to make us do it. A sort of punishment for our unwillingness. Or a grim belief that it’s only the toughest and most unpleasant tasks that will make us truly submissive to God.

What a grim picture of life with our Father in Heaven! Whatever happened to the loving Father that Jesus constantly talked of?

No question about it – for all of us there are times when we need to take the harder, more difficult road. But we are convinced that God’s primary concern is for us to concentrate on and excel at what we do best.

Seldom is the future God has prepared for us completely divorced from our past, and alien to how we are wired. Throughout this book you will be given the opportunity to reflect on the journey you have already travelled. For it’s our past (and our present) which will offer the best clues to our future. Although there may be changes ahead for us, it is still essentially the same person we take into the future. And although there may be some things God is inviting us to leave behind, it is the essence of who he has made us to be that we need to understand. With that knowledge we are in the best position to achieve the God-given potential he has placed within us.

Discerning the shape God has made us is critical for seeing where we fit into God’s landscape. The Apostle Paul puts it this way:

We have been shaped by God, created in Christ Jesus, to do good works, which God has prepared for us. (Ephesians 2:10)

God has taken great care in shaping us. We are his workmanship. The Greek word used (poiema) could as easily be translated “masterpiece” or “work of art”. Imagine that. According to Paul, if we want to find out the type of work God has prepared us for, we need look no further than how he has put us together.

We like what Keith Miller and Bruce Larson have written about this: “All that we’re meant to be! God’s dream for us is so vastly greater than the largest dream we have for ourselves. But what is his dream for us? I believe he has given us clues to what that dream is. And the longings and yearnings buried in each of us often provide those clues. It is like being on a cosmic treasure hunt. Follow one clue and it will lead you to another…and then another…until you find the treasure himself. For to find God and his ultimate will for us, is to find ourselves. This is the discovery for which all of creation stands on tiptoe – to see God’s sons and daughters coming into their own.”[3]

Obstacles to finding our way

Decision-making is a challenging matter for nearly every Christian we know. It’s not made any easier by at least two differences between us and Paul’s first readers.

The world we live in is very different from that of the early Christians. Over half of the people in the Roman Empire were slaves or servants of some description, and had little control over much of their destiny. Most of life’s circumstances were dictated by the decisions of the master of the household. Yet Paul’s counsel to Christians in slavery is somewhat surprising. He didn’t instruct them to ask God how they might gain freedom. In fact, in one case he recommended to a runaway slave that he return back to his master!

There’s no suggestion that Paul thought slavery an ideal system. However, his point to Christians caught in it was to seek to do God’s will in the midst of their far-from-ideal situation. That is, they were to work diligently for their masters, obeying them, working as if they were serving God.

This should help us to see that “circumstances themselves do not determine whether we are inside or outside the will of God. We decide that by how we respond to God in our circumstances.”[4] The key is learning to do God’s will wherever we are.

An important difference between us and Paul’s first readers is that we live in a modern world which prizes individual and democratic liberty. We are blessed with a wonderful gift of freedom and choice – but it brings with it unexpected complications. We simply have too many choices! We are like small children let loose in a toy shop, told by our parents that we can have any one of the thousands of toys on the shelves … but only one!

No wonder we often find it so difficult making decisions. We are swamped with options and it can easily leave us unable to make a choice. Add to this our incessant busyness … and we have a powerful mix capable of overwhelming and immobilising us when decisions need to be made.

Is over-choice any harder to live with than lack of choice? For our immediate purposes the answer doesn’t matter. What is important is that this is the situation many of us find ourselves in. And – says the Bible – our capacity to do God’s will is not dependent on our circumstances.

The second difference between us and those first Christians is even more subtle. We moderns suffer from a lack of community. Our lives of faith should be inextricably linked with those of our fellow believers. Paul makes this clear in his description of God’s people as a body with many different parts. The parts are only useful when working in combination with the rest of the body.

But in our intensely individualistic culture it is easy to become disconnected and separated from others – from people whom we need, and who also need us. When we set out to make decisions, the focus of our questions is likely to be, “What’s right for me?” This question is not in itself wrong, but we only too easily forget the balancing questions. Like … “How do I fit into what the Body is doing?” And … “What is my role/part?”

Answering all these questions will be greatly assisted by strong relationships with other Christians. In fact, it is our belief that without intentional community we will struggle to find our place. For we need others who know us well and hear our heart. They are able to give us important perspectives on how they see God’s purposes being worked out in our lives.

Not only that, but as we learn to work together we’ll discover new things about our particular contribution. It’s also distinctly possible that where we are called to work as part of a team we’ll discover the exhilaration of realising that the “sum total is much greater than all of the individual parts put together”. Our gifts may only make sense and be maximised for good in the context of community.

Of course, ultimately each of us needs to take responsibility for our own choices but the support and involvement of others can make a big difference.

Wayne’s entry into business

There are times, even now, when I try to work out how I ended up as a car dealer. It happened so fast and seemed such a radical departure from what I had been doing.

Why was it that I took the initiative to buy a couple of vehicles from the local auction and then sell them on? What caused me to investigate importing direct from Japan … and to go there a couple of months later (with a guy I hardly knew) and buy 30 vehicles? What gall! After all, I knew so little about cars.

Thinking about it, I recognise two forces at work. One was my own determined initiatives, the other an outside propelling force. The picture that comes most readily to mind is a small yacht being swept along by a strong wind. I felt pushed in a certain direction, but also I was working hard to direct the yacht the same way, though I didn’t quite understand where that would lead me. This inadequate picture captures for me something of the dynamic involved – a somewhat mystical collusion between God (the wind), and Wayne (the sailor), jibing and heading in a particular direction to a part of the ocean where I’d never been before and couldn’t even imagine.

Did God’s power “overwhelm” me into starting a car business? No. Was it just me directing the decision-making? Not at all.

Did God “orchestrate” the opportunity? Maybe, though it seems a rather meaningless question. Ultimately, through a series of mini-decisions, I sensed that this was a good choice and took the plunge. What gave me the confidence to do so? Support and encouragement from a colleague who knew me well, an inward burst of adrenaline, and excitement … and also the belief that if it proved to be a bad call it would not be the end of the world, but rather a chance for God to work his purposes in my life.

Looking back, the opportunities I found myself drawn/directed to were ones that appeal to me and that fit me well. My family (parents and grandparents) had been in business – though not selling cars. My maternal grandfather, in particular, was an entrepreneur and salesman. That I had similar motivations and abilities had never really entered my head./em>

But it seems that my venturing brought to the surface what was latent. If I had known myself better, I would have seen a pattern in my earlier experiences which pointed to this being a good fit. My eye for a “good deal”, my attention to detail, the enjoyment I gain from relating to people, the pleasure I get from doing something in a way that is different to the norm, arithmetic and administrative skills – all these aspects of who I am fitted me well for the challenge.

The uncertainty and lack of confidence I felt during those early months was sometimes extreme. It was certainly not plain sailing. I was on the edge, moving at a brisk 25 knots in some challenging seas. Frightening and exhilarating, both at the same time. There were moments when I genuinely thought I had made a bad call, and I don’t know exactly what gave me the confidence to keep at it, short of a sense that God was there in the adventure with me.

In hindsight (a wonderful gift!) I could see the rightness of it all. But that’s no help when you’re in the midst of the decision-making! Even so, it was a period of real growth for me – in my trust, my character, my taking on responsibility for my own decisions, and in the development of my unique “fit”. I’m so grateful the opportunities came and that I was bold enough at the time to grasp them.

Exercises and Resources for Decision-Making

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Personal reflection

1. Think back to the last major decision you made in your life.

2. How did you come to your decision?

3. What factors influenced you?

4. In retrospect, how can you see God’s part in the decision?

5. What did you learn from the process?

2. Are there any important decisions you’re confronted with now? Write down a short list of the factors (either derived from this chapter or more generally) that can assist you to make a good decision?

Feedback from friends; ideas to discuss with a small group

1. Looking back over your life, what has been your greatest difficulty about finding guidance?

2. Describe to your friends a time when (especially now that you look back on it) you felt confident you made a good decision. Try to identify some of the reasons you feel happy about it. (Was it just that things turned out well in the end!?)

3. If you can, try to share about a poor decision you have made at some time. What happened that made you feel it was a bad choice? How has God used this to “grow you”?

4. What is your reaction to the following statement by Gordon Smith? “We see through a glass darkly (1 Cor 13:12 KJV), which means there will always be an element of uncertainty in our choices. In this life we will not have absolute, ambiguous peace and rational certainty that we have divine guidance… The presence of sin in our lives complicates matters further. What makes discernment so difficult is that we can never really trust ourselves, especially our motives… By not overstating our certainty, by qualifying our statements and not making absolute our sense of divine guidance, we are not negating for a moment the presence and witness of God to our hearts. We are merely affirming our own human limitations and humbly accepting our potential for self-deception.”

5. Parker Palmer writes: “Let your life speak … Before you tell your life what you intend to do with it, listen for what it intends to do with you.” Think about a recent decision you have made. In what ways did your knowledge about how you have been shaped by God contribute to your decision-making?

6. As a group, draw up a scheme to help you when you face your next major decision. Identify and list the factors you will try to take account of.

Probing further: Resources

The following books are all worthwhile and challenging reads:

Gerald Sittser, The Will of God as a Way of Life (Zondervan, 2000)

Gordon Smith, Listening to God in Times of Choice (IVP, 1997)

Bruce Waltke, Finding the Will of God: A Pagan Notion? (Vision House, 1995)

Garry Friesen, Decision Making and the Will of God (Multnomah, 1980)

David Runcorn, Choice, Desire and the Will of God (SPCK, 2003)

Parker Palmer, Let Your Life Speak: Listening for the Voice of Vocation (Jossey-Bass, 2000)

For more books on this topic, see the Theology of Work Project article about vocation.

Uniquely Me: A Workbook

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Chapter 3: Discovering Your Own Story

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Every time a person does something that they experience as enjoyable or satisfying and done well, they reveal a certain pattern of behaviour. That design is unique to the person; no one else has one exactly like it. It is like a fingerprint. (Arthur Miller)

This chapter marks the beginning of our workbook. Here is where we turn from principles to practice. We are inviting you to an exciting opportunity – nothing less than examining your own life and how you live it!

We’ve already quoted Paul’s words in Ephesians 2:10. Look at them again, and see what a remarkable insight they give about what God is up to in our lives:

“We have been shaped by God, created in Christ Jesus, to do good works, which God has prepared for us.”

God has designed our “shape”! If God has constructed each of us to a unique, individual design, then we need to know as much as we can about that design. It should tell us a lot about the work we are best fitted to do.

So how do you get a clearer picture of what your shape looks like? And how do you see what kind of “good works” this shape points you towards? Or to put it another way, who exactly are you?

If you had lived in an earlier generation you would probably have found it easier to establish your identity. Who am I? I am a blacksmith … or a shepherd … or a tailor. Why? Because that’s what my father was. Who are you? I am a wife and mother. Why? Because I was born a woman and from my childhood I expected that marrying and raising a family would be the whole focus of my life.

If you’d lived in the past, you would probably have followed in Mum or Dad’s footsteps. And if that avenue was closed you would no doubt have accepted your parents’ guidance. Wayne’s mother, who really wanted to be a dressmaker, was instead found a job in a bank by her parents when she left school. For most people, there was little choice. Fewer opportunities were available. And what there were, were usually decided by the family and tradition that a person belonged to.

Nowadays our society offers us vastly more options, and vastly greater freedom in pursuing them. That, of course, just makes our decisions all the more difficult! The responsibility to find the right vocation can sometimes feel overwhelming, especially for Christians who want to feel that they are doing what God wants them to do.

In this chapter, therefore, we offer you the opportunity to look at yourself, to picture your “shape”, to see what you were designed for, and to identify a future (or a new direction) that will enable you to live out the kind of life you want. How’s that for a grand aim! Grand it may be, but it’s not too much for the person that God wants you to become.

Your personal history

We are each given a limited number of years on this planet. Many people just drift through those years, doing whatever comes to hand. But is that enough? Are there ways we can be more pro-active, preparing ourselves to make good choices? To what extent does God invite us to influence or choose the course of our life? Can we ask God to help us sort through and understand just what it is that we do best, and therefore what it is that we should concentrate on?

It’s our conviction that we can … and should.

But how do we catch a glimpse of the future? We believe that the best place to look for clues about your future, is actually in your past and the present. Rather than speculating about what might one day be, we think it’s best to focus on your personal history (however short or long that has been) and on what you are doing now. Why? Because only then can we really look carefully at hard data that is specific to you.

Only in this way can we be sure, when later we start to use some tools borrowed from other people’s schemes and stories, that we started with you. That we took seriously the evidence that comes from your life. The exercises you do throughout this book will depend for their usefulness on insights gained in this chapter.

Our purpose, then, is to help you identify what you do best, what satisfies you, what gives you fulfilment. When you lie down at the end of the day and look back over all its many activities … which moments are the ones that you recall with the greatest pleasure? When you look back over your life, which are the activities that you value most? What are the tasks you have attempted and jobs accomplished that have given you the richest sense of satisfaction – not only in the finishing, but also in the very doing of them?

But before we rush into this exercise we invite you to stop and reflect for a moment.

Think about your present life situation. Be clear in your own mind that God is with you in what you are doing right now. Where you are at this time in your life is intimately connected with God's purposes for you. This does not mean that you must stay where you are, but it does mean that you must not feel you need to be somewhere else, or be someone else, before you can be part of God's purposes.

Some people battle with the belief that their lives are in the wrong place. If that is a problem you face, our advice is that you begin by giving up fighting who and where you are, and instead embrace the present as God's opportunity to lead you into his future.

The present is where you have to begin. Only after coming to terms with that, will you be truly ready to put effort into understanding what you can learn about yourself from systematically examining your past.

This involves remembering and retelling significant parts of your own story. As you do this your aim is to gain a picture of your shape. To understand how God has wired you, and what journey you have travelled that brings you to where you are now. Seldom is the future God has prepared for us completely divorced from our past. Although there may be changes ahead, it is still essentially the same person we take into the future. And although there may be some things that God is inviting you to leave behind, you need to understand the essence of who he has made you to be, in order that more of the God-given potential he has placed within you might be realised.

Both in your creation and through experiences, God has gifted you. He has done this so that you can work with him and fulfil his purposes by giving full expression to the potential for doing good that he has placed within you. In this chapter we want to help you catch a clearer glimpse of what that potential looks like. You will do it by trying to understand how parts of it have begun to be expressed and realised already, sometimes without your even being truly awake to it … because your central core will seek to express itself in everything you do, even when it feels that the work you are involved in doesn't fit.

The aim, then, of the following exercise is to remember some of the most satisfying accomplishments from different periods in your life – those activities that gave you a buzz because you felt you had made a contribution of real worth, or because you were doing what you really enjoyed doing and were good at.

Note 1: Before you set out on the exercise, read through all the instructions so that you gain an overall idea of what to look for.

Note 2: Although this exercise requires time and effort, it’s worth it. It will lay foundations and will make other exercises in later chapters easier to work through. If you want to know more about this approach, the exercise draws on the insights and work of Ralph Mattson and Arthur Miller, as found in the books Finding a Job You Can Love, The Truth About You, and Why You Can’t Be Anything You Want to Be.[1]

Your Autobiography

Step I

We want you to choose the seven most satisfying events of your life – times when you achieved something especially pleasing (not just pleasing to others, but specifically pleasing to yourself), when you really enjoyed what you were doing, and when you gained a sense of fulfilment in what you achieved. These should focus on what you helped to make happen and not just be enjoyable events that others organised for you.

There are several ways of going about this. Use one or more of the following:

1. You can divide your life up into a number of blocks starting from early childhood. Quickly list all the most significant things you enjoyed doing in each period.

2. You can think back over the most pleasurable experiences of your work, your play, and your learning. Write down the most memorable.

3. You can make a list of the different roles that you have played in your life.

Now look back over what you have listed. Choose the seven most satisfying and enjoyable achievements overall. You may wish to include some that are long-term accomplishments, rather than separate events. (For example, becoming proficient in some activity like fishing, or mathematics, or a musical instrument, or basketball, or truck driving…) Whatever you choose, the common denominator is that sense of satisfaction, that feeling that this is something you were created to do … and you do it well.

Step II

Write a detailed description of each of these seven achievements under the following headings.

1. A one-line summary of what you did.

2. Details about what you did, clarifying exactly how you personally went about it.

3. Go back over what you have just written and underline the verbs you used to describe personal actions that gave you satisfaction. (For example: “I drew up a list of jobs that needed to be done. Then I collected the tools/equipment needed for those jobs. I asked individuals to take responsibility for one task…”). Also underline nouns that describe what you particularly enjoy working with.

4. What aspects of this activity gave you most personal satisfaction?

Step III

Read back through what you have written and try to answer the following questions about themes that keep on recurring: (You don’t need to restrict yourself to the words listed here. They only provide examples.)

1. Abilities: What abilities were you using to accomplish the results? Note down those abilities you exercised that keep on recurring in the majority of your stories.

Choose some from the list below or come up with your own descriptions.

Writing Analysing Persuading Strategising

Teaching Designing Negotiating Researching

Organising Evaluating Co-ordinating Networking

Counselling Creating Building Advising

Shaping Problem-Solving Improvising Investigating

Planning Assembling Implementing Learning

Motivating Experimenting Pioneering Entertaining

Promoting Publishing Performing Building Relationships

Synthesising Managing Operating Observing

Interviewing Communicating Training Mentoring

Write down the abilities that recur most often…………………………………………….

Annette

Five years into my career as an Occupational Therapist I was offered what was to me a dream opportunity. My brief was to come up with some kind of information package for Rest and Residential Homes in the community, helping them to establish stimulating recreation programmes for their elderly residents.

Six months grew into eighteen as I surveyed Rest Homes and interviewed management and staff to discover their needs. Then I researched and assembled the relevant information, packaging it into a handbook for staff. I followed this up by devising and running an introductory course to train staff, and then published that as well.

• I thrived on being given the room to use my own initiative and imagination on how to approach the task.

• I enjoyed being able to consult with people, using active listening, coaching, and teaching skills.

• I enjoyed the research involved.

• I was stimulated by the task of finding ways to communicate and package the information – and then putting it into practice, with the result of seeing people become better equipped.

• I particularly enjoyed being able to choose how much time I spent with people. When I needed a break from people contact (pick the introvert!), I could spend time in research.

• Searching for ways to improve the quality of life for elderly people in Rest Homes was a way to put my values into practice.

Looking back over the whole experience I now see that a number of these elements are recurring themes in my life.

2. Subject Matter: From working with what objects or subject matter do you receive most satisfaction?

Choose some from the list below, or come up with your own descriptions.

Ideas Money Numbers Concepts

People Tools Machines Colours

Designs Methods Business Schedules

Graphics Symbols Animals Procedures

Policy Projects Language Books

Budgets Problems

Write down the subject matter that recurs most often…………………………

3. Circumstances: What circumstances do you function in best? What circumstances are most positively motivating for you?

Choose some from the list below, or come up with your own descriptions.

When working on a project

When you believe in the cause

When you are working on your own

When there is a clear goal

When trying to solve a problem

When you can see concrete results

When personal growth occurs

When meeting a need

When you are pioneering something new

When clear guidelines are given

When you have freedom to go about things in your own way

When a whole group or organisation is involved together

When a challenge or test is involved

When competition is present

When you are working to a deadline

When you can take as long as you need to

Write down the motivating circumstances that recur most often…………………………

Alistair

I thought I was going to be a missionary overseas, but it didn’t happen like that. While I was still a pastor I helped start a mission group with a special purpose. We aimed to mobilise western Christians to live and work among squatter inhabitants of a number of large Asian cities. As it happened I stayed home myself, but I got involved because I identified closely with the dream, and because I had worked closely with some of the young people who became members of the first two teams to Manila in the Philippines. I ended up working with this group for about 11 years altogether, the last four full-time. My role involved a lot of time away from home networking with churches and other agencies, offering pastoral support to workers and mentoring candidates in training. I was also helping to clarify the vision and values of the mission through exploring a combination of biblical roots, theological frameworks, community development theory and cross-cultural understanding. It was a very demanding time, but also one of the most satisfying experiences in my life. Some of the elements that made it so satisfying were:

• I enjoy pioneering ventures. I am not a maintenance man.

• .​I like working as part of a team.

• I love to encourage, equip and support young people to pursue their dreams.

• I like travelling and teaching groups, but even more I enjoy personal mentoring in a continuing relationship on an action/reflection basis.

• I find great satisfaction in both preparing people to undertake a project, and later helping them to evaluate what they have done.

• I enjoy doing research and trying to find words to communicate important insights.

• I yearn for Christians to develop a strong personal faith and social conscience.

As I look back at this and other similar experiences I’m aware that most of these are recurring themes in my life.

4. Operating Relationships: How did you relate to others to accomplish these meaningful results?

Choose one or two from the list below, or come up with your own descriptions.

Manager

Solo effort

Facilitator

Team leader

Co-ordinator

Motivator

Director

Coach

Team member

Write down the operating relationship that recurs most often…………………………..

Wayne

I’ll never forget the day I was asked to organise and plan a four day bus trip, taking 130 teenagers and leaders from Wellington to Auckland. My mind immediately ‘’got into gear”. Even while that first meeting was still in progress I was working out how I could make it successful! I was only 20, but I’d already planned and organised a similar event (on a much smaller scale) the year before when I was still a university student in Dunedin. I’d borrowed the idea (and name) from a friend up north, and developed the concept.

Called “Entertainment Plus”, the idea was to travel to another city and do as many fun things as possible. It involved me in investigating the possibilities, and negotiating bus hire, entertainment venues, and accommodation options. Then I had the challenge of scheduling all this (few of the venues could cope with three busloads of people at the same time), doing costings, promotion, etc.

I planned the whole event in detail – down to the last minute. And it worked like clockwork. Everyone had a ball – including me! Looking back, I can see a certain predictability in the way I went about it – predictable because it’s a pattern that has repeated itself countless times in my life since. Some of the factors were:

• Rather than create the idea from scratch, I took the seed of an idea from somewhere else and saw the potential, substantially developing it as my own.

• After initial encouragement and help from my supervisor in getting the project’s boundaries sorted, I firmly insisted on taking sole ownership of the project. I wanted a hands-off approach from my boss.

• A number of values were very important to me. For example I rose to the self-imposed challenge of doing as many activities for the least amount of money. I also wanted kids to experience as many different new things as possible in the time.

• I visualised what I wanted to see happen, then used my investigative skills, along with extensive pen-and-paper lists, charts and diagrams, to work out the scheduling of the whole exercise.

5. Results: What particular outcomes give you that pleasurable sense of accomplishment?

Choose some from the list below, or come up with your own descriptions.

Overcoming a challenge Solving a problem Achieving excellence

Seeing something built Completing a project

Fulfilling expectations Receiving thanks Knowing you helped

Learning something Ending up in charge Pioneering new ideas

Organising what was a mess Gaining recognition or influence

Write down the results that recur most often…………………………………………

Your Fingerprint

These factors combine together to give us that unique multi-dimensional motivational design Arthur Miller calls our motivational “fingerprint”. Discerning the shape of this “fingerprint” is a very important key to discovering our SoulPurpose.

Summarise what you have discovered from 1-5 above:

1. Abilities

2. Subject matter

3. Circumstances

4. Operating with people

5. Results

Feedback from friends: personal reflections in a small group

Here is your opportunity to gain from the encouragement of friends – and perhaps, at times, their wise caution! When you have worked your way through the material of this chapter, meet with your group. Take it in turns to present what you have discovered about yourself. Allow the group to affirm or question the understandings you have come up with, amplifying your own insights by offering their own observations of how you work best.

Allow plenty of time for this. You may need to give more than one session to this sharing, so that all members of the group can profit fully from it.

Some Barriers to Discovering our Giftedness

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Doing the above autobiographical exercise and making your own analysis will be easier for some than others. Many of us, for a number of reasons, have lost touch with our sense of what we really enjoy. It seems incredible to say that, and yet it can easily happen. Here are some reasons…

We have pursued interests and developed skills according to early influences on us.

Our parents, teachers and other significant people gave us messages that had some degree of bias:

• The mum or dad who wants a child to succeed to the family business... It’s all too easy for parents to selectively encourage their child whenever he or she shows any relevant talent or gifting – and at the same time to ignore or neglect those talents/gifts that don’t fit the mould, even if they are stronger.
• The mum or dad who wants a “chip off the old block”… In the same way, parents may selectively encourage the interests in their child that match their own, ignoring those that don’t.
• Caregivers can easily have biases about what is a good job and what isn’t, with no regard for “fit” between a person and a job.
• The mum or dad who missed out. Dad wanted to be a pilot, but never received the encouragement or resources. Now he is encouraging his son to do so, fulfilling his own ambition rather than his son’s.

This is not to say that as a parent or teacher you should not provide any kind of encouragement or guidance for your children. You should certainly help them find their talents and interests. But you should also be aware of your own biases. You need to learn to “read” your children. The key positive response to look for is enthusiasm. What is it that your child loves to do?

We have received messages that undermine the value of those things we really enjoy:

• The child wants to do creative “work with their hands”, but Mum and Dad think the real money is to be made in working with figures or computers. So they’re steered away from natural interests.
• Or the opposite. Children sometimes positively want to follow in their parent’s footsteps, but all Mum and Dad can see are the obstacles that they themselves faced along the way, or their own disillusionment. So they try to discourage their child.

We have been influenced by stereotypes:

• The woman who has an administration or leadership strength … but she chooses to ignore this because she has been taught or believes that leadership is a man’s job.
• The man who wants to work with children … but is afraid of being ridiculed for taking on a “nurturing” role.
• “All lawyers are money-grabbers” … so a young woman steers away from a career she could have made a difference in.

We have developed competence in areas that don’t necessarily match our own desires.

In conscientiously rising to meet a certain need we have developed areas of competence that we become known for. Before too long we find ourselves being type-cast into certain jobs, just because we showed we could do them:

• Like the woman who takes on the job of treasurer for an organisation when she really longs to be involved in training volunteers… She is competent at handling the finances but she really wants to be involved elsewhere. Even when she joins other organisations she finds herself asked to offer her services as treasurer.
• Or the young father who regularly solves technical and computer problems for his friends, but really wants to be outdoors doing something physical.

What others think takes on too much importance:

• Some people have been raised to believe we should defer to others for all our major decisions. They surrender the responsibility of their own life to those who they think will know better than they do. While others often have helpful advice and information for us, this should be weighed up against what God has revealed to us about who we really are and what we can do with our lives.
• We can become so caught up in what others want of us that we lose sight of what we enjoy.

We have bought into the belief that if it feels good there is no sacrifice on our part:

• Enjoyment has had a “bad rap” with some Christians. They think that the less they like something, the more they should do it – so they will grow in obedience and submission.

The truth is that any job/role/career will bring challenges and demands that stretch us to new growth. Yet if we enjoy what we do, we would be able to so much more effectively express who we are, and grow spiritually at the same time. Yes, there are times when we need to do tasks which don’t particularly match our Fit. Does it make us more spiritual if most of our life seems taken up with these roles? Absolutely not. God has made us for a purpose. A car manufacturer doesn’t design a heavy duty 4WD for use on sealed roads – though it will drive perfectly well on them. It’s built for the off-road. That’s where its unique design will most find expression. So it is with us.

So it’s important to:

• Relish those activities that you really enjoy, that energise you, and that you find fulfilment in.
• Look for clues. As a child what activities did you naturally gravitate towards? What was your favourite play activity, or a play activity that set you apart from most people? Examining your play activities is a good place to start because it usually points to what it was you loved to do and may be a good indication of your own longings. There’s another reason for looking at your childhood. Parents didn’t always associate your play choices with a likely future career and were more likely to leave you to do what you excelled in.
• Identify the voices that try to influence you, and ask God to help you sift them. Pay attention to what you thought or felt about a particular option, not what others thought. Realise it may take time. Sometimes we have made a lifetime habit of taking on activities, jobs, and even careers for the wrong reasons, some of which are listed above. It can take a while to re-connect to the person God created you to be. Commit your future direction and your searching to God, and trust that He will provide the clues you need to keep moving forward. Remember: “Don’t neglect the gift that is in you…”

Chapter 4: Unraveling Our Personality

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If you have anything really valuable to contribute to the world it will come through the expression of your own personality, that single spark of divinity that sets you off and makes you different from every other living creature. (Bruce Barton)

We’re all sitting in front of the TV. Excitement is mounting. It’s an international rugby test match. The scores are tied and we’re in the final moments of the game. Our winger receives the ball twenty metres out from the goal line. He swerves past one player, runs right over another and dives over the line just as the opposition fullback tackles him.

It’s a try! The game is won. Everyone in the room goes crazy and begins to celebrate. Tony jumps up in the air, punching the air with his fist. Sue screams with delight. Michael just sits there with a huge beaming and relieved smile, nodding his head in approval. Gemma strains her head to see the action replay, while Jeremy and Alan begin to talk excitedly about the lead-up to the try, analysing which players created the space to allow the giant winger to crash over in the corner.

Six people in the room. All ecstatic. Yet each exhibiting such different reactions to their favourite team winning a game. Such is the nature of being human and of the differences between varying personalities and temperaments. Indeed, simple occasions such as watching a rugby match, often highlight just how unique and different each of us are. As the Psalmist proclaims:

“Oh yes, you shaped me first inside, then out; you formed me in my mother’s womb.

I thank you, High God – you’re breathtaking!

Body and soul, I am marvellously made!” (Psalm 139: 13-14, The Message).

What is personality and temperament?

The “inside” uniqueness the Psalmist is writing about has to do with more than just gifts, abilities and motivations. Personality and temperament features are also very much a part of the puzzle that is “me”.

So what is our personality and temperament? They are somewhat slippery terms and difficult to be precise. How hard they are to define is emphasised by the Oxford Concise Dictionary’s rather unsatisfactory answers – personality being “the combination of characteristics or qualities that form an individual’s distinctive character” while temperament is “a person’s nature with regard to the effect it has on their behaviour”.

Not only do we struggle to identify exactly what these terms describe, we also find it hard to distinguish between them. Are they essentially the same thing, or are they two related but separate elements of our nature? Some say one, some the other.

For our purposes, it doesn’t matter which theoretical position you support. All of us have a unique personality which is a result of both inherited and learned traits. It deeply shapes the way we perceive and respond to situations and other people.

Personality testing

In the popular press, psychology tests abound. Try doing an internet search and see how confused you can get!

There’s nothing new about analysing personalities. Hippocrates put together some ideas on the subject about 2,400 years ago. He was a Greek doctor and philosopher and after years of observing patients, noticed that although none of them were exactly the same, many of them behaved in similar ways in similar situations. He came up with four personality types and gave them names from four fluids in the body which he thought caused them – Melancholic (gloomy and pessimistic due to too much black bile); choleric (bad-tempered and controlling due to too much yellow bile), phlegmatic( calm and balanced because of having too much phlegm), sanguine (passionate and cheerful resulting from too much blood!).

Fortunately the body fluids explanation passed away, but the understanding that people could be “typed” according to preferred responses remained.

How helpful are personality tests?

Over the years, there has been a proliferation of personality/temperament tests developed, some of which still group certain traits into personality types.

While personality researchers differ to some degree on the number of different personality traits we each have, currently there seems to be some consensus on five broad factors – each composed of a number of aspects.[1]Personality traits (simply defined) offer insights into areas like a person’s tendency to be extraverted or not; the degree to which they are willing to accommodate others; their tendency to be structured or more flexible in their approach to organisation; their tendency to stick with what has worked in the past versus an openness to new ways of doing things; and, their emotional responses to demands and pressure.

The strength of any personality questionnaire is the self-understanding that develops from considering one’s preferences. All of the insights gained from this and more complex personality information have potential for helping us understand how we might fit within specific occupations, work settings, and teams.

Personality- Handle with Care

The usefulness of personality related exercises depends on how accurately we see ourselves and our behaviour. It’s easy to fall into the trap of selecting certain preferences that are attractive to us because we don’t usually respond that way – but wish we did! For example, if you score more as an introvert, and tend to be reserved and less exuberant by nature, you may find yourself choosing to identify with high-energy, outgoing traits that are more associated with extraversion. The result, if you’re not careful, is that you fill out a personality indicator according to the type of person you would like to be, rather than the person you really are. For that reason it can be helpful to ask close friends or colleagues for their insights. These may either confirm or balance out your own understanding of your personal style.

Personality questionnaires are valuable only in as much as we use them to understand ourselves and one another rather than using them to create stereotypes.

It’s true that our personalities are relatively stable, but we are also constantly growing and developing. Not many of us fit the nice, clean categories described by the personality type approach. A little knowledge about ourselves can become a dangerous thing.

The same is just as true in how we see others. While we acknowledge our own uniqueness and recognise that we don’t fit precisely into certain patterns, we are sometimes reluctant to extend the same courtesy to others. It’s only too easy to put friends and acquaintances in one personality group or another, and then begin to define their behaviour and responses according to that pattern. There is nothing more destructive, and we all need to beware of this.

On the other hand, when it comes to understanding the people around you, knowledge of personality is helpful. You’ll become aware that the reactions of others and their ways of doing things may be different because of their uniqueness, not because they’re trying to make life difficult for you! This can enable you to “give them space” to be who they are. You can learn how to relate and work with them in ways that are consistent with their own style.

Who is the greatest?

There is no “best” personality or personality type! This understanding is fundamental to the use of personality tests. Whatever personality type you identify yourself with will have some strengths and some limitations. My inclination to be decisive and assertive might be a God-given attribute, but if I do not learn to temper it with a consideration for others, it can become very destructive in any leadership I might undertake. Likewise, my inherently tolerant, considerate and peacemaking nature is a wonderful attribute for working with others, but it can easily lead to avoiding conflict. It may cause me to compromise when the right and loving response may well demand that I speak up and voice concern.

While there is no “best” personality type, in certain cultures (including organisational cultures) one trait may be more valued and socially desirable than another. We need to be aware of this, and be able to accept the traits we have whether or not they are considered desirable by the world around us. God has made us unique, and each personal style is a wonderful expression of God’s creativity.

Myers-Briggs Type Indicator (MBTI®)

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While there are a number of appropriate personality questionnaires or inventories in this area, one widely used among career and human resource professionals is the Myers Brigg Type Indicator®. Because we know of many people who have benefited from using the MBTI and there are many resources readily available using this tool, we offer the following introduction.

Developed by Isabel Briggs Myers and her mother Katharine Cook Briggs, the MBTI® is based on the observations and theories of Carl Jung. There are a number of MBTI questionnaire forms available. They differ in length, according to their purpose.

Those completing the questionnaire are asked to choose between two possible preferences. As a result, they are assigned to one of sixteen different categories or types (these are made up from the letters representing each preference).

The MBTI revolves around four key considerations. They are:

• How we are energised – is it primarily by interaction with others and activity (Extraversion) or is it mainly by the inner world of thoughts and reflection (Introversion)?

• What we pay most attention to – do we focus on facts, data and reality (Sensing) or do we focus on possibilities and respond to hunches (iNtuition)?

• How we make decisions – is it primarily through reasoning, analysing and trying to be objective (Thinking) or is it mainly by way of the more subjective and personal issues of values and feelings (Feeling)?

• How we approach organisation – is it primarily through being organised, decisive and systematic (Judging) or is it a more flexible and spontaneous tendency (Perceptive)?

The worship team –“Type” in action

It’s Thursday night and the church worship team has just finished running through the songs for next Sunday’s services. Rose is rostered on as worship leader, a role that she enjoys. It is never a problem for her to find words to fill the gaps between songs, and her enthusiasm tends to lift others. The downside is that some nights she goes away from the practice wishing she hadn’t said quite so much, and sometimes she wishes she could be more like her friend Naomi who is on the keyboard. Naomi is an extremely thoughtful person – she plays the keyboard with such sensitivity. As a matter of fact, Rose would love to have talked to her about how she thought the practice went, except that Naomi was the first to leave. Truth is, Naomi is frequently the first to leave most social events. Rose can never understand this. She herself could go on for hours. In fact, why doesn’t she suggest they all go somewhere for coffee?

Meanwhile Will, Stu, Sarah and Steve are discussing how things are going at church with the music. Steve has just come back from a worship leaders’ workshop that the others couldn’t get to, and he is fizzing with ideas of new possibilities for the group. (In fact, he has some suggestions about a couple of new things they could try on Sunday.) He can see that these new possibilities could improve the way worship is done. Stu is immediately cautious. He thinks that Steve is never satisfied, always wanting to go on to something new and untried. Often these things seem little more than gimmicks, and Stu can’t see the point in changing a formula that already works well. This means that they can clash a bit – especially as Stu is the worship group’s representative on the church leadership team.

Will joins in the conversation. He likes the sound of what Steve is saying … and besides it’s never too late to change the plan. In fact, he thinks that sometimes they plan too much and would be better to go with the flow more in their services. Sarah, on the other hand, glances impatiently at her watch and makes the comment that it’s too late to go altering things. It’s the end of the practice and it’s all been decided on. Changing now will just frustrate her and everyone else.

Linda standing nearby picks up on some of the criticism being expressed, and adds her analysis of the music. She is focused on the task – who is doing what, what they could do different, how it could improve. Some of the others become tense as they listen. Will tries to smooth things over. He hates to see team members in conflict. For him it’s more important to preserve relationships and not hurt people’s feelings. He suggests that they shelve this for a while. Stu agrees, but knows the new conflict will remain an issue until they make time to discuss it further. He schedules a meeting for this purpose.

Extraversion/Introversion

Having a preference for introversion (like Naomi) doesn’t mean that you don’t like people or are not sociable, but rather that you gain much of your energy from your “inner world”. Consequently, those who identify with this grouping find they require less contact with people than those with a preference for extraversion, before they reach a comfortable level of stimulation. Once beyond that, it is easy for them to feel overwhelmed, so they are more protective of how they spend their time and need “time-out” to restore their energy.

People with a tendency for extraversion (like Rose) thrive on contact with people. They are energised by their “outer” world. They enjoy being in the midst of social interaction and having lots to do. They are uncomfortable with long periods of time spent alone.

Many people while identifying with one or other of these preferences (introversion or extraversion), also show behaviours associated with the other at times.

The following summary may help to describe more what these preferences look like:[1]

Extraversion Introversion

Energised by being with people Energised by having time to themselves

Tend to initiate interaction with others Tend to let others initiate interaction

Say what they are thinking as they are thinking it Think through what they want to say first

Have a lot of friends and acquaintances Prefer a smaller group of close friends

Become edgy if spending a lot of time alone Can be drained by a lot of time with others

Are happy to be the centre of attention Tend to avoid being the centre of attention

More likely to speak, less likely to listen Listen well, but reserved about own information

Like action Prefer to think and reflect about things

Are stimulated by interruptions Find interruptions disruptive

Enjoying having lots on their plate rather than little Prefer to have one thing happening at a time

Alistair:

One occasion when I was working with a leadership team, I remember gaining an unexpected and valuable insight from my understanding of personality type. At the time I was constantly feeling misunderstood by a woman on the team, even though she was a close friend. It all fell into place one day when I heard someone explain: “Extraverts talk in order to think, while introverts think in order to talk.”

Suddenly it dawned on me that this woman, who was an introvert, was taking everything I said quite seriously, even when I (an extravert) was just brainstorming ideas off the top of my head. More than that, she was getting upset that I was so indecisive and kept on changing my mind. I had to explain that I was just thinking out loud and needed help to clarify my thoughts. At the same time I began to see that when she spoke she had thought carefully about what she was saying, and needed to be taken more seriously than I had realised.

Sensing/Intuition

The sensing-intuition dichotomy reveals the types of information that we pay most attention to. This can lead to quite big differences in our day-to-day lives. People who have a preference for the sensing function (S) are very aware of sensory information – things they see and hear. They notice detail, and are good at both measuring and documenting what is around them. They are “hands-on” in their approach to things. Based on their experience they have developed an orderly approach to whatever they are doing, and they value the systems they have come up with. Just like Stu they have an appreciation for the accepted ways of doing things. Sometimes they need help to see “the big picture”.

In contrast, people with a preference for intuition (N) like abstract and theoretical information. They prefer to find out if there is a novel way of approaching a task and (like Steven) are not afraid to break with convention. They spend a lot of time thinking about the future and are “big picture” people. As a result they are sometimes vulnerable because of their low tolerance for details.

Sensing OR INtuition

Very practical with good common sense Inspirational, insightful, and innovative

Focus on accuracy Focus on creativity

Tend to think in terms of the present rather than future Prefer to think of the future

Very methodical when presenting information Present data in an innovative way

Base own practice on past experience Base own practice on inspiration

Identify details but may miss the “big picture” Identify the big picture but may miss details

Enjoy “hands-on” activities Enjoy thinking about ideas and possibilities

Prefer applied information Prefer theoretical information

Have a realistic approach Have an idealistic approach

Literal in expressing and receiving communication Figurative in speech, using lots of metaphors

Annette:

I remember how much I loved writing essays in high school English classes, especially when having to identify ideas and themes in literature. This continues today in my preference for dealing with theoretical information, which is an aspect of a preference for intuition.

I have learned to enjoy the strengths of the intuitive style but also recognise some its limitations, and try to compensate for those. For example, some of those close to me with a preference for sensing, help me evaluate the practicality of some of my ideas and dreams without pouring cold water on them. That’s something I greatly appreciate.

Thinking/ Feeling

The thinking (T) and feeling (F) dimension is about what people consider most when it comes to making decisions. Will has a preference for feeling – basing decisions on values, a willingness to provide warmth and nurture, and a focus on relationships. Sometimes this approach makes the person with a preference for feeling seem “easily influenced” because of their reluctance to upset others, and they may tend to try and avoid conflict – even when it may be quite constructive.

The person with a thinking preference, like Linda, values fairness over harmony. Thinkers can be outspoken and can be seen as coolly analytical rather than accepting by others. They are logical and objective in their approach to decision-making – a style which can be infuriating to their feeling friends, who tend to be more subjective in their approach. While thinking seems to best fit a male stereotype and feeling the female stereotype, it is not gender based. However this misapprehension may explain why men who prefer to base decisions on more subjective means, and women who are more logical and fair in their approach, feel as if they are moving against the current of people’s expectation.

Both the thinking and feeling approaches have positive contributions to make to the decision making process.

Thinking OR Feeling

The “flaw-finders” of life; can be quite critical Tend to be the “people-pleasers” of life

May seem insensitive and uncaring at times May seem easily influenced by others

Take an analytical approach to life Are sympathetic in their approach to life.

Justice and fairness are strong values Empathy and harmony are strong values.

Consider truth more important than tact Considers tact important

Enjoy developing ideas for data, structures, and things Enjoys developing ideas for people

Will give praise for results rather than effort Praises effort as well as results

Impartial; their head rules their heart Subjective; heart rules the head

Doesn’t shy from conflict; may invite it Takes conflict personally; tries to avoid it

Tend to be task-focused in a group Tend to be people-focused in groups

Annette:

I have a preference for feeling – but have become quite comfortable with a thinking approach. When I am with strong “feeling” people I find myself taking a more “thinking” approach as if to balance this, and yet when I am with strong “thinking” people I am reminded that that is not my natural preference – though I do appreciate what a thinking approach offers. As I have got older, and especially with my studies, I have developed my “thinking” side more. However many of my ideas are about helping people to grow and learn – and that, I think, is the clue to my original preference.

Judging/Perceiving

The dimension of judging (J) and perceiving (P) focuses on how people approach organisation and planning. Those with a judging preference are very structured people who thrive on pre-planning and organisation (like Stu), and prefer when things are decided (like Sarah). They enjoy the satisfaction of completing a project, and follow through on their commitments well. Sometimes they can be so structured that they miss opportunities that come “out of the blue”.

People with a preference for perceiving enjoy the challenge of beginning a new project, but can lose interest quickly. The result can be a number of unfinished tasks. They enjoy leaving their options open in order to respond to late-breaking information (a tendency seen in Will). They are flexible, but are sometimes seen as unpredictable.

Judging OR Perceiving

Tend to plan ahead Prefer not to plan too much in advance

Use a “to-do” list and a diary and/or timetable If they use lists, they seldom tick off items

Are anxious until a decision is made, then they relax Anxious after decisions in case other options arise

Prefer to work at something before they play Try to make their work like play, or combine both

Feel great satisfaction when completing a task Experience satisfaction as a project commences

Keep to deadlines Deadlines are seen as negotiable

Prefer to make steady, regular inputs into projects End up doing a lot of work at the last minute

Like to have a tidy and organised work area Can tolerate less tidiness and obvious organisation

Can seem inflexible to suggested change Enjoy spur-of-the-moment, spontaneous events

Structured in their ways of doing things Are flexible in their approach to doing things

Alistair:

At one stage I was involved in the leadership of a rapidly expanding organisation. It presented me with a big challenge, and I had to learn some new ways of operating. In particular I found myself needing to have a much better organised diary and timetable, and to put more time into training others to perform delegated tasks. The whole assignment was something which I found quite stressful.

When during this period I did the MBTI for a second time, I discovered that my answers suggested that my natural P had turned into a J. On reflection, I realised that the mode I was having to operate in at that time was influencing my answers. What I learned was that although I can operate in a much more organised mode for significant periods of time, if this is unrelieved I get stressed. As a result, if work demands a lot of organisation and administration from me, I also need time to play in a much more spontaneous way to compensate. It’s good for us to learn to grow in ways we are not accustomed to, but not if we completely lose sight of how we have been put together. We can maintain balance by ensuring that different parts of our lives perform different functions.

Finding Your “Type”

While the people in the worship team story illustrate clear versions of the preferences, many of us may find that we present a more mixed picture of either – possibly changing according to different situations we are involved in.

However, most people are able to identify an approach they feel most comfortable with in each of the four dimensions.[2] The combination of their preferences establishes their “type” (identified by each of the four letters of their preferences). For example, a person who prefers Extraversion, iNtuitive, Thinking and Judgement would be an ENTJ type.

The MBTI identifies sixteen possible combinations. The way the MBTI and other related resources develop these types, gives individuals some useful and quite specific information. While it is not our intention to attempt to unpack the types here, we recommend that you pursue some of the resources noted.

Many personality “type” questionnaires can be helpful. Nevertheless they make us quickly aware that none of us fits the mould one hundred percent. We are just too unique for that. The insights we can gain have the potential to help, but is also useful to remember the cautions we have outlined earlier in the chapter.

Personality and career fit

While it’s impossible to define exactly which careers fit particular types, understanding your preferences can be helpful in identifying job types, environments, and even team situations that are most likely to align with your strengths and preferences.

For more help see Allen L. Hammer Introduction to Type and Careers CPP or Paul D. Tieger and Barbara Barron-Tieger, Do What You Are (Scribe Books, 2001). These offer help on interpreting your “type” for career-related issues.

Personality and Spirituality

What kinds of approach to spiritual development do different types find most beneficial? A lot of work has been done in this area, exploring the relationship between personality type and the ways we pray and express our spirituality. To investigate further we suggest you look at Soul Types by Sandra Krebs Hirsh and Jane A.G. Kise.

A helping-hand

We’ve already mentioned that there is a lot of personality information available in books and the internet. Personality puzzles, tests and questionnaires that are so readily available tend to be less dependable in the information they offer. Even standardised tests differ in their ability to actually measure what they say they measure, and in the likelihood that the result you get today will be repeated on another occasion. If you are really serious about understanding how personality contributes to your SoulPurpose we recommend you seek professional advice.

When it comes to career and vocational issues a good place to start would be a career consultant or human resources professional who is qualified to administer and interpret personality questionnaires. In this way you are more likely to receive a balanced interpretation of how your personality may influence your preferences and options.

A Final Word

Last, but definitely not least - don’t allow the results of any personality questionnaire to dictate your future. It is not the whole truth about you. Use them as one source of information about who you are – not as the only source. Personality is just one aspect of our uniqueness and needs to be kept in perspective with the other aspects we have identified in this workbook section.

Exercises and Resources for Exploring Personality

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A structure for using this chapter personally

If you have access to some personality information about yourself like the MBTI, think about how your preferences may have influenced your past activities and work. Have another look at the information you came up with in the Autobiography exercise and look for evidence of aspects of your personality at work.

Feedback from friends: growth in maturity

If you’re studying this material with others, you may like to get their feedback on the following possibilities.

1. How might my personal style affect:

• The type of work I might be best suited for?

• The kind of working relationships I might prefer?

2. Consider your present work or role. How does it allow you to make the most of your personality type? What opportunities does it offer for you to grow further, and to make a greater contribution?

3. Can you identify a particular limitation of your personal style that you could work on?

Resources

The MBTI® is well worth doing through a qualified test user. See the contact address below for more information.

The Keirsey Temperament Sorter is available online. It sorts people into one of four main temperaments – Guardians, Idealists, Artisans and Rational – as well as sixteen personality types.

Websites

http://keirsey.com

http://www.personalitytype.com

http://www.humanmetrics.com/

Contact

For more information regarding the use of the MBTI® contact your local MBTI service provider. (For example, in New Zealand, NZAPT, PO Box b9842 Wellington.) The MBTI® is a registered trademark of Consulting Psychologists Press, Inc.

Books

David Keirsey and Marilyn Bates, Please Understand Me (Prometheus Nemesis Books, 1984)

Sandra Hirsh and Jean Kummerow, Life Types (Warner Books, 1989)

Jane Kise, David Stark and Sandra Krebs Hirsh, Lifekeys (Bethany House Publishers, 1996).

Otto Kroeger and Janet M. Thuesen, Type Talk (Tilden Press, 1988)

Allen L. Hammer, Introduction to Type and Careers (Consulting Pyschologists Press)

Paul D. Tieger and Barbara Barron-Tieger, Do What You Are (Scribe Books, 2001).

Sandra Krebs Hirsh and Jane A.G. Kise, Soul Types (Hyperion, 1998).

Sandra Krebs Hirsh and Jane A. G. Kise, Work it Out: Clues for solving people problems at work (Davies-Black Publishing, 1996).

Renee Baron, What type am I? Discover who you really are (Penguin, 1998).

Chapter 5: What's in My Toolbox? Talents, Skills, and Interests

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To do easily what is difficult for others is the mark of talent. (Henri Frederic Amiel)

Wayne’s misery

There are always things to repair around home. A tap leaks, a door jams, a leg falls off a chair, the motor mower breaks down…

Both my father and father-in-law are handymen and can fix most things around the house. So I grew up assuming that all men just naturally became expert at those household fix-it and build-it tasks. It was, I assumed, simply a matter of applying myself to the job at hand.

But somehow it wasn’t like that. Not for me! Those day-to-day handyman jobs that are part of family life – it took me a while to realise how good I had become at avoiding them. Eventually guilt would get the better of me and finally I would attempt them – often weeks or months later. They always seemed to take ages, and I invariably found them so difficult that they left me in a bad mood.

Sometimes I would visit a friend and notice a newly built fence or a well restored cabinet. I’d ask him how he managed it. Or I would request some advice on how to repair leaking windows. The answer would often frustrate me intensely – “Oh, that’s easy. All you have to do is…” Well it may have been easy for them, but my attempts to do similar feats were nothing short of pathetic.

Eventually I figured it out. I was technically inept. The few skills I did have in the fix-it and build-it arena have been developed through dogged perseverance, certainly not through any natural aptitude. Fixing the rattle in back of the car may be “easy” for some of my friends, but it’s just plain hard work for me. Of course, everything is easy if you have the know-how or skills or abilities. But when you don’t … they’re all dauntingly difficult.

It’s only natural then that as Arthur Miller notes: “your agenda will be driven by your design. Furthermore, not only will you focus on what you value most, you’ll avoid things that hold little motivational value for you, or the things you don’t do well.”[1]

That’s me. Now I know why I felt so frustrated. The fact that I kept avoiding fix-it jobs should have told me what I wasn’t gifted or skilled in.

Considering our toolboxes

A key element in each of our fingerprints is the unique mix of talents, skills and gifts that we possess. They’re like a toolbox that we carry with us through life. Some of the tools are ones we seem to have possessed right from the beginning. As we progress through life, those innate skills often get sharper and more versatile. But something else happens too. Along the way other, new tools get added to our box.

The Autobiographical exercise in chapter 3 will have set you thinking about your own toolbox of talents, skills and interests. You will have used a varied mix of capabilities to do whatever tasks you listed there. Now we invite you to create a more extensive inventory. One way to do this would be for you to take a blank page and begin listing what you know to be your abilities. However, starting cold like that is difficult, so we suggest here some exercises that might help you.

But first let’s look at what we mean by the various items in your toolbox. The differences between abilities, talents, gifts, skills, competencies, and aptitudes are quite subtle. These words are often used as synonyms and there is a blurring when it comes to making absolute distinctions between them.

For our purposes we do want to suggest some differences, while still recognising that there is overlap. So the arbitrary distinctions we are about to adopt are only for the sake of convenience and clarity. Remember that, in general use, these words are often not sharply defined.

Here, then, is how we will use three terms:

Talents – those natural, God-given abilities we have been born with. To be fully used, talents need to be developed and grown, but their existence is already built into our fingerprint.

Skills – the know-how and competencies we have gained through the course of our lives, as a result of both formal training experiences and informal learning. Skills are not necessarily intrinsic to our make-up, though the ones we most quickly gain and most effectively use are often closely associated with our natural talents.

Interests – those activities and subjects that grab our attention and excite us. They are the things we become absorbed in and enthusiastic about, and which engage our passion.

Note: in the next chapter we’ll consider more particularly Spirit gifts. For the moment note that the distinction between talents and gifts is very hazy. If we accept that all abilities/talents/gifts are given by God, then there is no sharp line between “natural” giftings and “spiritual” gifts. (More about this in Chapter 6.)

Interests and talents – Holland's Hexagon

One way of exploring the talents that you have been given is through the work of John Holland and his description of six different preferences. Holland’s work is familiar to career counsellors and has been influential for many years (see the end of this chapter).

Holland suggests that people who have similar interests also tend to enjoy similar work, similar co-workers and similar working environments. Expanding on this Holland describes six different clusters of interests, portraying them in a hexagon. People with interests adjacent to each other on the hexagon have more in common than those further removed or opposite each other.

Note: Holland’s hexagon looks like this:

This diagram has been used in a variety of ways. Richard Bolles invites his readers to imagine it as a party setting and asks them to choose which groups they would enjoy spending the most time with.

Another way of viewing it is as a church congregation where people are asked to divide up into groups according to their interests and hobbies. Alternatively, it can be viewed as people gathered in the different sections of the local library, where they are chatting about the types of books they’ve been browsing.

All these approaches invite you to choose the group you would feel most relaxed with and enjoy spending most time with. Which one is it?

Then imagine this group has left. Which of the remaining groups would you be most attracted to? This is your second preference.

Finally, imagine the second group has also left. Repeat the process to choose your third preference.

NOTE: In considering these categories try not to base it on who you think you should be, or who you wish you were, but look for the best description of who you really are. Often we have developed Christian or cultural biases towards certain interests and away from others. However, it’s important not to let these influence you.

Usually our natural talents and interests are evident from very early on in life. Often other people close to you may see them even more clearly than you do. So also invite feedback from family and friends to confirm the categories you choose. (To learn a lot more about the areas that may fit you best the Strong Interest Inventory™ is also a very useful tool. )

Holland has also developed an elaborate classification of occupations built around these six groups, also taking into account people’s second and third preferences. His work is based on the belief that people will be most satisfied in work environments related to their interests.

It’s also critical to differentiate between those people and activities we’re attracted to and those that not only interest us but also motivate us to action. For example, many people say they love music, but only some are drawn into seriously making music and loving the practice as well as the performance.

Our interests (in the sense Holland uses them) are about us doing naturally what others struggle to do. It’s as though we just can’t help ourselves from doing it because it is so much a part of who we are.

The Realistic tend to be honest, straightforward, practical workers. In interactions with others they don’t like drawn out negotiations, but prefer to get to the point quickly. They want to know what needs to be done and to be left alone to get on with the job and do it right the first time.

The Investigative tend to be logical, precise, reserved and independent. They prefer to work alone and assemble a lot of information before reaching conclusions. They want to know the reasons behind decisions and prefer information to be presented in a logical manner.

The Artistic are expressive, imaginative, independent, idealistic, open, unconventional and tolerant. They prefer a creative approach to problem solving and planning, relying heavily on intuition and imagination. They enjoy being given a free reign to discover possible solutions to problems.

The Social are helpful, friendly, co-operative, understanding and kind. They prefer to network in order to gather information before creating a plan of action. They are good networkers and like a team approach to creating solutions.

The Conventional are practical, careful, efficient, orderly, conscientious, persistent, reserved and structured. They are happy to accept instructions and prefer to have a clear and structured plan and to follow it. They pay attention to detail and take pleasure in putting the pieces of the plan together.

The Enterprising are adventurous, energetic, optimistic, extroverted, sociable, self-confident and ambitious. They prefer to lead a team to achieve a goal. They like to focus on the big picture while delegating work by getting others to commit to pieces of the plan.

A lot more suggestions, based on Holland’s work, about specific careers which may suit specific interest groups can be found in Richard Bolles’ books, What Color is Your Parachute? and The Three Boxes of Life.

Important qualifications

Like the Myers-Briggs personality types we outlined in the last chapter, these categories of Holland’s need to be used carefully. Some people will find them more helpful than others. Be careful not to “box in” either yourself or others.

A second important qualification is to note that while Holland uses his categories in a relatively narrow way – i.e. to help people identify occupations or employment – we suggest that, like all the exercises in this book, they can be helpful for clarifying the bigger picture; that is, all of the roles and tasks we play during our week. So feel free to apply this activity to yourself as widely as you can.

Clarifying Questions

Of course there are many other ways to explore what interests you most like. For example, consider the following questions:

(No need to spend long on these. Just note what answers first come to mind for you and then see if any recurring themes emerge. Don’t get stuck where nothing comes quickly to mind.)

• What topics of conversation are guaranteed to keep you talking?

• What do you love to do? (hobbies, activities, etc.)

• What books do you browse through in bookstores or your local library?

• What courses of study have you enjoyed most?

• What issues do you feel most strongly about?

• What issues would your friends say you feel most strongly about?

• If you won or inherited a fortune, which causes/issues would you give money to?

• If you were a reporter, what kind of stories would you like to write?

• What are your favourite objects?

• If you knew you couldn’t fail what would you most like to do?

• What sorts of information do you find most fascinating?

• Who do you greatly admire?

• When you were ten years old, what did you dream of one day becoming?

Skills

As we have already mentioned, skills are related, but somewhat different to talents. We define them as: the know-how and abilities we have gained through the course of our lives, as a result of both formal training experiences and informal learning. Skills are not necessarily intrinsic to our make-up, though the ones we gain most quickly and use most effectively are often closely associated with our natural talents.

As Richard Bolles (author of the bestseller What Color is Your Parachute?) notes, some important things about our skills are:

• Everyone has skills.

• Most people have far more skills than they have ever realised.

• We acquired most of our skills at an early age through informal life experience, rather than through formal training programmes or classroom teaching.

• Many skills developed and used in one setting, can also be very usefully employed in other settings, although we may not previously have seen how readily transferable they are.

• Many of our skills are not only transferable but also marketable, if we begin to view them from a creative point of view.

• Many people have skills that they severely underestimate the significance of, or that they are not aware they possess.

• Sometimes we need the assistance of others to help us appreciate and understand the skills that we have acquired.

Bolles follows the Dictionary of Occupational Titles,[2] in which skills are broken down into three major groups – skills applying to Data (Information), to People, or to Things.

The skills are then arranged under each heading in a hierarchy – from less complex at the top to most complex at the bottom.

Skills with People	Skills with Information or Data	Skills with Things
Taking Instructions Serving Sensing / Feeling Communicating Persuading Performing / Amusing Managing / Supervising Negotiating / Deciding Founding / Leading Treating Advising / Consulting Counselling Training	Observing Comparing Copying / Storing and Retrieving Computing Researching Analysing Organising Evaluating Visualising Improving / adapting Creating / Synthesizing Designing Planning / Developing Expediting Achieving	Handling (objects) Being Athletic Working with the Earth or Nature Feeding / Emptying Minding Using (tools) Operating (equipment) Operating (vehicles) Precision Working Setting Up Repairing

EXERCISE

Look at the three lists and note the following:

(a) What do you most enjoy working with: people, data or things? (Some people might like to include animals. If that’s you, feel free to add them as a fourth category, along with some appropriate skills.)

(b) What levels of skills have you developed? Identify your skills at the highest level you have realistically accomplished, because this is likely to include attainment at the less complex level.

(c) Ask a couple of people who know you well to sit down with you and talk about which skills they see you demonstrating most competently. Which ones do they see in you that are valued most by others? Which ones do they detect you enjoy most?

(d) Now look at the more comprehensive list of skills listed below and consider:

Which words describe skills that you believe you have already developed?

1. TICK the skills that you have already developed.

2. UNDERLINE any skills that you think you would like to develop more in the future.

3. CIRCLE your top ten skills (those you think you have developed best).

Note: skills may be marked in more than one category. Also these are in no way exhaustive lists, so feel free to add your own additions as you think of them.

Using Analysis, Logic, or Research Skills Researching Analysing Comparing Organising Categorising Problem-solving Prioritising Systematising Testing Diagnosing Reviewing Evaluating Compiling Designing Surveys Keeping Records Statistics Classifying Other_____________	Using Communication Skills Writing Creative Speeches Journalism Minutes Reports Technical Other_______ Reading Translating Speaking Editing Copying Proofreading Instructing Listening Reflecting Mediating Negotiating Presenting (with audio-visuals) Discerning Other__________
Using Leadership Skills Organising Leading Making decisions Taking risks Performing before a group Selling Promoting Initiating Other__________	Using People Helping Skills Helping someone in need Listening sensitively Drawing people out Offering support Being an advocate Healing/Caring Counselling/Guiding Motivating Coaching Other_______
Using Physical and Manual Skills Assembling Building Repairing Installing Drafting Precision working Machining Constructing Operating tools or machinery Operating equipment or vehicles Muscular co-ordination Athletic activity Outdoor pursuits Typing Data Processing Gardening Other_________	Using Artistic Skills Designing Composing Sculpting Displaying Colour consulting Acting Singing Dancing Illustrating Painting Cooking Playing an instrument Conducting Visualising Drawing Other__________
Using Management/Administration Skills Co-ordinating Problem identification Goal setting Policy development Organising Reporting Scheduling Delegating Controlling Budgeting Monitoring Supervising Communicating Forecasting Teaching/Training Other________	Using Financial and Number Skills Computing Programming Data Processing Budgeting Financial Planning Investing Tax preparation Statistics Record keeping Stock-taking Designing surveys Quantifying Calculating Auditing Other____________
Using Originality and Creativity Imagining Inventing Creating Designing Improvising Experimenting Adapting/Improving Visualising Developing Other___________	Using Sensory Skills Observing closely Examining Diagnosing Touch Hearing Taste/Smell Other_____________

Take another look through the lists of interests and talents and skills that you have come up with, and then compile your results in the following tables.

Interests

My primary interests include:

Now circle the two that are of greatest interest to you.

Talents and Skills

List below your most well-developed skills and talents:

List the skills that you are keen to develop and want to use more:

How do your existing interests and skills correspond with the talents and skills that you enjoy using most and want to continue developing in the future?

Feedback from friends: personal reflections in a small group

Do the personal analysis (above) as preparation for your group session. Then in the group take turns to describe your toolbox of talents, skills and interests. After each member’s presentation give the group opportunity to:

• Affirm or otherwise comment on your findings.

• Mention ways or situations in which they have seen you using your abilities.

• Suggest possible further developments you might consider for yourself.

Resources

Richard N. Bolles, What Color is Your Parachute? (Ten Speed Press, 2004)

Richard N. Bolles, The Three Boxes of Life and How To Get Out of Them (Ten Speed Press, 2003)

John L. Holland, Self-Directed Search (Psychological Assessment Resources - package edition, 1994)

Gary Gottfredson and John L. Holland, Dictionary of Holland Occupational Codes (Psychological Assessment Resources – 3rd edition, 1996)

John L. Holland, Making Vocational Choices: a theory of vocational personalities and work environments (Psychological Assessment Resources – 3rd edition, 1997)

Chapter 6: Unwrapping Our Spiritual Gifts

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God’s various gifts are handed out everywhere; but they all originate in God’s Spirit…Each person is given something to do that shows who God is: Everyone gets in on it, everyone benefits. All kinds of things are handed out by the Spirit, and to all kinds of people! The variety is wonderful. (St. Paul 1 Corinthians 12, The Message)

Imagine the following conversation:

Barry “Have you found your spiritual gift yet, Jane?”

Jane “I didn’t know I was looking for it?”

Barry “Ha, ha! Very funny! What I meant was, have you worked out what particular gift the Holy Spirit has given you?”

Jane “Don’t know. Maybe it’s the gift of humour?”

Barry “Sorry. That one’s not in any of the lists. It’s not a spiritual gift.”

Jane “What do you mean by spiritual?”

Barry “Well, in the New Testament Paul lists a number of gifts which he says are spiritual – specifically given to believers. Things like prophecy, speaking in tongues, pastoring, evangelism and faith. There’s 19 of them altogether.”

Jane “Why 19? Surely if they’re spiritual, there should be 7, or 77 – or maybe even 777?”

Barry “I don’t know. Anyway, you’re bound to have one of them. All of us are given one by the Holy Spirit when we become Christians.”

Jane “You mean you only get one? That’s a bit raw.”

Barry “Maybe, but at least everyone gets included. After all, we’re all part of the body. Even someone with the gift of helps feels like they have something to contribute.”

Jane “So what’s your gift, Barry?”

Barry “Just quietly, and in all humility, Jane, it’s – ah – prophecy.”

Jane “Oooh! Bit spooky, eh?”

Barry “I take it very seriously, Jane. Being a mouthpiece of the Lord and all that. Anyway, do you have any idea what yours might be?”

Jane “Maybe it’s teaching?”

Barry “How do you figure that?”

Jane “Well, it’s what I do during the week, isn’t it. I was born to teach. I just love getting alongside those six-and-seven-year-olds in my class.”

Barry “No-ooo – you don’t get it. Just because you have a natural talent for teaching, doesn’t mean to say you have a spiritual gift of teaching. There’s simply no link between the two. Anyway, you didn’t become a Christian until you were 25, did you? By that time you were already teaching. So the Holy Spirit can’t have given you it.”

Jane “Doesn’t make much sense to me.”

Barry “Well, it is a bit mysterious. But hey – who are we to argue? Anyway, it’s critical you find out what your gift is.”

Jane “Why’s that, Barry?”

Barry “Otherwise you’ll find it hard to mature as a Christian, Jane. And besides, if you don’t know, it’ll really limit your effectiveness.”

Jane “So what do you suggest, Barry?”

Barry “I was hoping you’d ask that. Mind you, it took you a while! No, just joking. But I do have the very thing for you. It’s an eighteen-week course called, How to Find your Spiritual Gift. I think you’ll find it most helpful, Jane. What do you think?”

Jane “Maybe. But I still want to know why humour isn’t on the lists.”

A fog of misinformation

If there’s one area of theology that has in recent years produced a huge industry of wrong ideas and misinformation, it’s the business of spiritual gifts. While some of the books, sermons and seminars have been helpful, many have been decidedly inadequate – and in some cases downright destructive.

Since the early days of the charismatic movement, enormous attention has been given in a number of Christian circles to discovering one’s “spiritual gift”. Gordon Fee (Pentecostal New Testament scholar) and Paul Stevens note at least ten prevailing misunderstandings regarding spiritual gifts. So much confusion makes it difficult for us to come to the biblical data without imposing “a grid of expectation formed by popular Christian teaching”.

The misunderstandings that Fee and Stevens identify are:

• That spiritual gifts are given at the time of conversion and do not change during one’s lifetime;

• That Christian maturation is hampered if we do not know what our gift is;

• That our gift defines our identity (“I am a teacher”);

• That gifts are primarily linked to roles and offices in the church;

• That the more extraordinary gifts are indications of advanced spiritual life;

• That gifts have little to do with our natural capabilities (sometimes called talents);

• That gifts concern the spirit of a person (generally people talk of “spiritual gifts” but not of “Spirit gifts”);

• That gifts define the character of the personal ministry of each Christian;

• That emphasis on spiritual gifts may threaten the unity of the church;

• That the lists of gifts in the New Testament are definitive and exhaustive.[1]

Gifts of the Spirit – not spiritual gifts

A good starting point in considering the biblical data is to get our vocabulary as accurate as we can. The term “spiritual gifts” tends to suggest to us that these particular gifts or abilities are “spiritual” in nature – or superior to “natural gifts”. This simply tends to reinforce the false secular/spiritual dualism that divides our lives into two compartments: in one, the spiritual areas that we imagine God to be interested in … and in the other, the mundane practicalities of our daily round.

The truth is that we call them “spiritual” gifts because they have been given by the Holy Spirit. It seems much more helpful, then, to refer to them as either “gifts of the Spirit” or “Spirit gifts”.[2]

No defined list of Spirit gifts

A second issue applies to the lists of gifts that Paul gives in his letters to the Corinthians, Ephesians and Romans.[3]We need to recognize that in no way are these lists intended to be definitive. These chapters provide only small samples of gifts to illustrate what is being talked about. All of Paul’s letters are “ad hoc” in nature – written to specific groups of believers and attempting to deal with specific issues. For example, as Fee and Stevens note regarding 1 Corinthians, “they (the gifts) appear in ways that make systematizing nearly impossible. Paul’s concern is not with instruction about spiritual gifts as such – their number and kinds; rather he offers a considerable and diverse list so that they (the Corinthians) will stop being singular in their own emphasis (that is, on tongues).”[4] Diversity within the body is Paul’s central point here. Nowhere in his letters is he attempting to detail an exhaustive list of the Spirit’s gifts.

Gifts are a work of grace

Paul clearly considers the manifestations of the Spirit among the people of God as a work of grace through and through. This is not something we can engineer, as 1 Cor. 12:11 (CEV) points out: “It is the Spirit who does all this and decides which gifts to give to each of us.” They are literally undeserved “graces” that speak about the goodness of the giver, not about any merit of our own.

Neither is there any sense in which we can refer to “my gift” in an ownership kind of way. We are trustees of the Spirit’s gifts and need to use them wisely, just as we are called to steward all other resources entrusted to us (see chapter 13). In fact, it’s presumptuous to even think that because we exercise a particular gift today we will also be given it to use in the future. Some are not given permanently, but for particular situations.

Do I need to know what my gift is?

All disciples are endowed with gifts for service. But do we need to know what our gifts are in order to serve God effectively? Not necessarily. In fact, far too much time and energy can be consumed in “the search”. Far better to concentrate on looking for opportunities to serve. As we become involved in service, our particular contribution to the Body of Christ will eventually become apparent.

So is there value in questionnaires on spiritual gifts? Some of these surveys (like the one we use at the end of this chapter) may prove helpful to many people. However, they should never be regarded as categorical in any way. They merely provide an indication of where our Spirit gifts might lie.

These questionnaires almost entirely lean on the gifts listed by Paul, and are therefore a very restrictive list. Worse, they often interpret certain gifts in narrow ways – and may also give the impression that because we have exercised a gift in a particular situation there is a permanence about it.

The main value of a questionnaire is that you may find it a useful starting point. But we urge you to then move beyond it. For example, others will often see more clearly than you can, how the Spirit is gifting you. There is therefore real value in talking with those who know you well, so you can gain perspective and insight on how the Spirit’s work of grace is being expressed through you.

Look also for opportunities to explore and experiment. There are many places to serve and they provide chances to try things. From your use of these opportunities it will soon become clear to you and those you serve with how the Spirit is gifting you.

The relationship between “gifts” and “ministries”

Fee and Stevens note that the gifts listed by Paul can be grouped into three broad categories – (1) “Spirit manifestations within the worshiping community” (which are themselves either “miracles”, such as faith, healings and miracles; or “verbal utterances”, such as wisdom, knowledge, discernment, tongues, interpretation and prophecy); (2) “deeds of service” (like giving, caring/leading, serving and mercy); and (3) “specific ministries”.

The specific ministries listed in Ephesians 4 and 1 Corinthians 12 are apostles, prophets, teachers, pastors and evangelists. Sometimes people refer to them as the “leadership gifts”. These roles are functional – not referring to positions of authority or offices.

So what is the distinction, if any, between gifts and ministries? In the strictest sense of the word, a ministry is any form of service for God. It is a much-abused term which unfortunately has often just reinforced the spiritual/secular split.

Technically, we minister when we employ our talents and gifts to serve God. For example, serving God through running a business may involve using a wide range of talents and gifts such as administration, creativity, technical expertise, mercy and giving. In this sense, when it is managed for the wider purposes of God the business could be considered a ministry – as much as something like pastoring. (As we have noted earlier, in order to avoid this misunderstanding we prefer the term “Christian service”, rather than “ministry”.)

Is there a difference between gifts of the Spirit and talents?

Paul Stevens argues that talents are creational in nature. In other words, they have been “woven into our DNA” by the creator God, right from when we were first conceived.[5]

In contrast, Spirit gifts are inspirational – not natural endowments of ability, but rather supernatural motivations and capabilities brought about by the Spirit’s direct action in us.

This is a helpful distinction. However, there is no neat and tidy division – as Stevens himself acknowledges. The line between the two is sometimes blurred and indistinct. Often, in fact, the Spirit seems to endow talents in such a way that our natural abilities become supernaturally enhanced and enlarged. Over and over again, it is clear that our talents, used in service to God, can be spiritually potent for building God’s kingdom.

The bottom line is always that both Spirit gifts and natural talents are given by God. And they are given in order that we might serve Him, his people, and the world. Rather than being overly introspective, we should look to be good stewards of the unique capabilities he has entrusted to us, honouring him by using and developing all the gifts he has blessed us with.

Where does this leave us?

From what we have said already it should be apparent that there are a variety of ways you may be helped to discover your Spirit gifts. Here are some:

1. Explore: Explore some of the possibilities by looking at a sample of the great variety of gifts the Bible mentions.

2. Experiment: Look for, and accept opportunities to engage in activities that stretch you in ways you haven’t been tested before. Give things a go and see what you enjoy and find satisfaction in.

3. Evaluate: Analyse how you feel about what you have attempted. Evaluate your effectiveness. Do you sense that you might be gifted in this area?

4. Ask: Ask others to give you feedback about what they think you do well and where you are gifted.

5. Examine: Examine your feelings about different activities. Sometimes others see us doing well what we know doesn’t come easily and isn’t particularly enjoyable. The things we are most gifted in usually give us a good deal of satisfaction and sense of accomplishment and they flow from us more easily than other endeavours. In fact they often feel so natural to us that we don’t recognise them as special gifts at all.

6. Expect: Expect some form of confirmation about what your gifts are. This will come from others; from the sense of satisfaction and enjoyment you gain yourself; and through seeing tasks effectively further God’s purposes.

In listing these suggestions we are not wanting to encourage excessive introspection. God gives us gifts to help us get on with the job. Gifts have to be given away. They are given to help us serve God, God’s people and the world. While there is some value in studying various gifts (and the following exercise will help you do this) the best way to discover our gifts is by serving and seeing what has the stamp of God on it.

Exercise

The following list suggests definitions and gives Bible references for some of the spiritual gifts listed in the Bible.

We have included the list with some hesitation because, as we have already made plain, we consider the biblical lists of gifts to be representative rather than exhaustive. Furthermore, even Christians cannot agree on how many spiritual gifts are listed in the Bible. So this list might suggest a number of possibilities for you to consider, but please do not despair if you don’t find yourself described here. Using this list is only a beginning. It is designed to inspire you to consider options rather than box yourself in.

Try to identify gifts you have demonstrated or find yourself particularly attracted to. Then spend some time studying the biblical references to see in what ways they help explain the gifts that God has given you.

We have also recommended that you ask some people who know you well what gifts they see you possessing. If you are using this book with a group, a section is added below for this purpose.

1. Administration: The ability to devise and execute effective plans through delegating specific tasks to other people according to their gifts and talents.

Scriptures: Proverbs 23:3-4; Luke 14:28-30; Acts 6:1-7; 27:11; 1 Corinthians 12:28; Titus 1:5.

2. Apostle: The ability to exercise helpful leadership among a number of churches to establish new churches and strengthen existing churches.

There is some debate about the extent which apostolic ministry continues beyond the first century and the extent to which denominational leaders exercise this role today. Different church traditions define this in different ways.

In addition to the Twelve and Paul, the Bible refers to many other apostles: James (Gal. 1:19), Barnabas (Acts 14:4, 14), Epaphroditus (Philippians 2:25), Silas and Timothy (1 Thessalonians 1:1, 2:6), Andronicus and Junias (Romans 16:7), and others (1 Corinthians 15:5, 7; 2 Corinthians 8:23; 11:13). (There is some uncertainty about whether the Junias Paul mentions is a man or a woman.)

Some writers who compile spiritual gift inventories combine the gift of apostle with the gift of missionary. The Greek word (which means “sent one”) is the same. Others separate these two gifts with the distinction that the missionary gift is focused on cross-cultural work, while the apostle gift is focused on overseeing the growth and multiplication of churches in a given area, regardless of culture.

3. Arts: The ability to communicate truth and celebrate beauty through music and a variety of art forms and expressions of worship.

Scriptures: 2 Chronicles 34:9-13; Acts 16:14; Exodus 31:3-11; Psalm 45:1

4. Celibacy: The ability to remain single in order to pursue ministry unencumbered.

Scriptures: 1 Corinthians 7:3-7 and 32-34

5. Crafts: The ability to use hands and tools to create and shape things of unusual beauty or worth.

Scriptures: 2 Chronicles 34:9-13; Acts 16:14; Acts 18:3; Exodus 30:22-25

6. Discerning of Spirits: The ability to discern with assurance whether certain behaviour purported to be of God is inspired by God, and if not, what spirit is operating. Also to discern peoples’ true motives and whether it is truth or error that is being communicated.

Scriptures: Matthew 16:21-23; Acts 5:1-11; 16:16-18; 17:11; 1 Corinthians 12:10; Hebrews 5:14; 1 John 4:1-6.

7. Evangelism: The ability to communicate the gospel so that men and women become devoted followers of Jesus.

Scriptures: Acts 8:5,6; 8:26-40; 14:21; 21:8; Ephesians 4:11-14; 2 Timothy 4:5.

8. Exorcism: The ability to facilitate the release of people from demonic oppression and the power of evil spirits in the name of Jesus Christ.

Scriptures: Jesus gave His apostles the authority to cast out demons (Mark 3:14, 15; 6:13), and the gift was used during the earliest days of the church. Matthew 12:22-32; Luke 10:12-20; Acts 8:5-8; 15:16; 16:16-18; Romans 8:38, 39; Ephesians 6:10-12.

9. Exhortation: The ability to offer words of comfort, consolation, encouragement, and counsel to people in such a way that they feel helped and healed.

Scriptures: Acts 14:22; Romans 12:8; 1 Timothy 4:12; Hebrews 10:25.

10. Faith: The ability to discern with extraordinary confidence the will and purposes of God.

Scriptures: Acts 11:22-24; 27:21-25; Romans 4:18-21; 1 Corinthians 12:9; Hebrews 11.

11. Giving: The ability to contribute with unusual generosity and cheerfulness material resources to those involved in God’s work.

Scriptures: Matthew 6:2-4; Mark 12:41-44; Romans 12:8; 1 Corinthians 13:3; 2 Corinthians 8:1-7; 9:2-8; Philippians 4:14-19.

12. Healing: The ability to serve as a human intermediary through whom God cures illness and restores wholeness.

Scripture: Acts 3:1-10; 5:12-16; 9:32-35; 28:7-10; 1 Corinthians 12:9, 28.

13. Helps: The ability to offer practical help that contributes to the growth of God’s kingdom.

Scriptures: Mark 15:40,41; Luke 8:2, 3; Acts 9:36; Romans 16:1, 2; 1 Corinthians 12:28.

14. Hospitality: The ability to provide a warm welcome and open home to those in need of food and lodging.

Scriptures: Acts 16:14, 15; Romans 12:9-13; 16:23; Hebrews 13:1, 2; 1 Peter 4:9.

15. Intercession: The ability to pray for people and situations with a regularity, enthusiasm and effectiveness that doesn’t come naturally to most Christians.

Scriptures: Luke 22:41-44; Acts 12:12; Colossians 1:9-12; 4:12-13; 1 Timothy 2:1, 2; James 5:14-16.

16. Interpretation of Tongues: The ability to make known in the vernacular the message of someone who has brought a message in tongues.

Scriptures: 1 Corinthians 12:10-30; 14:13, 26-28.

17. Knowledge: The ability to reveal and explain things, that God wants communicated but which others cannot understand. This knowledge may arise either spontaneously or in the light of research.

Scriptures: Acts 5:1-11; 1 Corinthians 2:14; 12:8; 2 Corinthians 11:6; Colossians 1:10; 2:2, 3.

18. Leadership: The ability to get a group of people voluntarily and harmoniously working together to accomplish God’s purposes.

Scriptures: Luke 9:51; Acts 6:1-7; 15:7-11; Romans 12:8; 1 Timothy 5:17; Hebrews 13:17.

19. Mercy: The ability to express genuine empathy and compassion for people who are suffering, and to cheerfully provide practical help to alleviate that suffering.

Scriptures: Matthew 20:29-34; 25:24-40; Mark 9:41; Luke 10:33-35; Acts 11:28-30; 16:33, 34; Rom 12:8.

20. Miracles: The ability to serve as human intermediaries through whom God acts to change circumstances by supernatural intervention.

Scriptures: Acts 9:36-42; 19:11-20; 20:7-12; Romans 15:18, 19; 1 Corinthians 12:10, 28; 2 Corinthians 12:12.

21. Missionary: The calling and ability to minister cross-culturally. This may involve the exercise of other gifts of the Spirit and may also overlap the exercise of apostolic gifts (see Apostle above).

Scriptures: Acts 8:4; 13:2, 3; 22:21; Romans 10:15; 1 Corinthians 9:19-23.

22. Prophecy: The ability to receive and communicate a true and timely message from God to His people, with authority and urgency.

Scripture: Luke 7:26; Acts 15:32; 21:9-11; Romans 12:6; 1 Corinthians 12:10, 28; Ephesians 4:11-14.

23. Service: The ability to anticipate needs and offer practical help cheerfully and with humility.

Scripture: John 12:26; Acts 6:1-7; Romans 12:6, 7; Galatians 6:2, 10; Philippians 1:1; 2 Timothy 1:16-18; Titus 3:14.

24. Shepherd (Pastor): The ability to assume a long-term personal responsibility for leadership and the pastoral care of a group of believers.

Scriptures: John 10:1-18; Ephesians 4:11-14; 1 Timothy 3:1-7; 1 Peter 5:1-3.

25. Teaching: The ability to study, digest and communicate truth in such a way that others will learn and grow. Those with this gift find it easy to organize large amounts of information in such a way as to make it easy to understand and remember.

Scriptures: Luke 7:26; Acts 15:32; 21:9-11; Romans 12:6; 1 Corinthians 12:10, 28; Ephesians 4:11-14.

26. Tongues: The ability (a) to speak to God in a language that the person speaking has never learned and/or (b) to receive a message from God and communicate it to God’s people in a language the person speaking has never learned.

Scriptures: Mark 16:17; Acts 2:1-13; 10:44-46; 19:1-7; 1 Corinthians 12:10, 28; 14:13-19, 26-28, 39.

27. Voluntary Poverty: The ability to renounce material comfort and luxury and adopt a very simple lifestyle in order to serve God more effectively.

Scriptures: Acts 2:44, 45; 4:34-27; 1 Corinthians 13:1-3; 2 Corinthians 6:10; 8:9.

28. Wisdom: The ability to discern how knowledge may best be applied to make perceptive judgements, solve complicated problems and apply spiritual truth to everyday life.

Scriptures: Acts 6:3, 10; 15:13-20; 20:20, 21; Romans 12:71; 1 Corinthians 12:28; Ephesians 4:11-14.

Feedback from friends: Personal reflections in a small group

1. Use the list of Spirit gifts given in this chapter, expanding it if necessary, to discuss with the other members of your group some occasion when you have felt you were exercising some gift or gifts. Give each member in the group the opportunity to do this.

AND/OR

2. What do you understand your own personal Spirit gifts to be? Give each member of the group opportunity to be the focus as the group helps him/her identify those gifts.

3. A personal question to each group member, when you have completed your part of question 2: Is what others have shared about your gift/s new information, or does it confirm what you knew?

Resources

Many of the gift definitions used in this chapter have been adapted from:

Your Spiritual Gifts Can Help Your Church Grow by C. Peter Wagner (Regal Books, 1997).

…and from material produced by the Lakeview Baptist Church and Andrew P. Kulp, available online with gifts inventories at:

http://buildingchurch.net/g2s-d.htm

Chapter 7: Clarifying Our Values, Passions, and Desires

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If you’re not living your values, whose values are you living? (Michael Henderson)

Values

Susan, Mike and Dion are preparing a seminar for people in the hospitality industry. They have spent several hours working through the content of the seminar, and all feel pleased with the information they will be presenting. But Susan is uneasy about one point. She’s not comfortable with Mike’s suggestion that they produce a photocopied, stapled set of notes, in what she considers to be a very bland form. Furthermore, the intention to use no visual aids in the presentation is disturbing her.

So Susan voices her concerns. A discussion develops over what form the notes should take and whether a Powerpoint display is worth producing.

While some of this debate relates to what makes communication effective, a significant part of Susan’s concern comes from the high value she places on aesthetics. How something looks is very important to her. Visit her house and you quickly recognise that Susan has invested a lot of effort in decorating and shaping her home. It has a distinctive ambience that visitors pick up as soon they enter. Furthermore, when Susan serves up a meal to guests she takes great delight in making the dishes a work of art. They taste great, but part of her personal satisfaction is presenting them in a visually appealing way.

Mike, on the other hand, places a high value on simplicity. He is very utilitarian when it comes to things. As long as they do the job, it doesn’t matter too much what they look like. No surprise then that he drives an old car which needs some serious panel work, and wears clothes that lack fashion sense! Mike’s focus is putting his time and money into what he considers the more important aspects of life – relationships, hospitality, generosity, and people matters generally.

Is the high value Susan places on aesthetics right or wrong, good or bad? Neither.

Is this value God-inspired? Absolutely.

Does the fact that God values it mean that all of us should also value it? Yes – and No. We may not have an aesthetic bone in our body – in which case we need feel no compulsion to strive for Susan’s flair – but we can certainly learn to appreciate how things look and feel, and thereby begin to value beauty as part of God’s touch in his world.

What do we mean by “values”?

The struggle Susan and Mike are experiencing is essentially a tussle between each of their personal values. Both have developed preferences and priorities according to how they see the world around them. To them certain ideals and concepts are of greater importance or value than others. All of us have values. Some things will be given greater weight or importance by one person than by another.

Values:

• Feel important to you.

• Help define your fundamental character.

• Supply meaning to your work and life.

• Influence the decisions you make.

• Compel you to take a stand.

• Provide an atmosphere in which you are most productive.

(From Lifekeys – see Resources at the end.)

Where do we get our values?

This brings us to an important question – where do our values come from? Are they part of inherited nature (or “fingerprint”)? Or are they largely formed as a result of the environment we grow up in and the experiences we have?

As with our personality, the answer is both. Some of our values are inherited. They are part of our hard-wiring and relate intimately to our personality, talents and motivations. But the culture, family, and faith environments we are immersed in also play a significant role. In fact, some values are more dominant in particular families, faith communities or cultures.

For example, in Western European culture, being punctual is highly valued. If the bus is due to depart at seven o’clock, then arriving at five past seven means you are inconveniencing thirty other passengers. They have lost 5 minutes each = 150 minutes wasted. However, in many other cultures time is viewed much more flexibly. People are ruled less by the clock and more by doing whatever seems most important for sustaining relationships. We’ll hold the bus till half past seven if necessary so that Mereana doesn’t miss out on coming with us.

In the same way, many of our values are shaped by our belief system or worldview. How we see the world and ourselves dictates what we feel is important.

Like our worldview, our values are regularly adjusting and changing. New experiences and relationships challenge our beliefs and priorities. So do different stages of life – both physical stages and spiritual ones (see Chapter 10). For example, the high value many people place on financial success in their twenties can often, through a combination of all of the above, change to a much lower value in their forties. Others might discover the hollowness of “success” through a failed marriage, causing them to reconsider their worldview and values.

Why is it important to identify our values?

Values play a crucial role in our SoulPurpose and in the quest to discover where we can best serve. They provide us with a clearer sense of who we are, and are part of the grid we develop for evaluating and deciding what we should do and how we might go about it.

But the truth is that many of us are out of touch with our real values. We may think we attach significance to something but often the way we live demonstrates otherwise. For example, our family, peer group or faith may cause us to think that relationships are of enormous importance – but if our lifestyle, work and behaviour don’t bear that out, then it will produce discord and confusion in our lives. This will likely show itself in the form of stress, demotivation and frustration.

It’s therefore critical that we learn to be scrupulously honest with ourselves about what is truly important to us. We must own our value system.

Such honesty may also lead us to change our priorities. It’s okay to say, “I have to be honest and admit that the way I’m living now shows that health and fitness is not a high value for me. But I’d like to change that.” To make this meaningful you would need to re-shape your lifestyle – something that you might need help to accomplish.

Ultimately, our values focus our attention and give shape to where we direct our energy, helping to steer the course of our lives. Deciding what really counts enables us to make an evaluation: Where am I putting my energy? How does that equate to my real priorities?

Identifying our values is also a key to finding energy and strength in our lives. Michael Henderson puts it this way: “The Latin root word for values is valor, meaning strength. It is our values that give meaning in life, and meaning in turn provides us with strength, motivation and willpower. In understanding our values, we equip ourselves with a perennial source of motivation, focus and strength to achieve those things that matter most to us.”[1]

Moral values or personal preferences?

It can be easy to become confused by the way we have written about values here. Are we talking about absolute moral values or just personal preferences? The answer is both, although the exercises we use in this chapter are geared more to exploring our personal preferences.

When it comes to clarifying what you consider very important, you need to recognise the interplay between your moral concerns and your personal preferences. We encourage you to consider both as you decide what really matters to you. And if at times you feel each pulls you in a different direction, then analysing the source of that internal conflict can give rise to some very important insights.

When you feel pressured to become someone different from the way you naturally are, it may be God trying to remind you of some important values you have neglected. But it can also be something else – often just the result of pressures to conform to others’ expectations and values, perhaps ones that God does not want you to embrace.

Working out our values

The process of clarifying what we value is not easy. There are many ideals that each of us believes are important. The first exercise in this chapter begins the process of clarifying what you really do value most. As you read the limited list of values we have identified, you will most likely warm to as many as twenty or thirty.

However, working out which are your primary values requires you to rank them in order of priority. The critical question is not “Do I value this?” but rather “How much do I value this – relative to other values of mine?”

So the process of clarifying our values is really one of establishing those values that are most important to us – the ones we would fight tooth and nail to live by if they were challenged. For it’s not until one value is put at risk by another that we discover which is more vital to us.

For example, Ian is experiencing a few difficulties in his relationship with his work colleague John. They mainly revolve around John’s loose patterns of company money and materials. To put it bluntly, Ian feels that John is wasting valuable resources unnecessarily. He seems to photocopy vast sheets of paper for little discernable purpose. This goes right against Ian’s own values of frugality and environmental concern.

Ian, who is so careful to minimise wastage, is frustrated and annoyed. However, he also values smooth, interpersonal relationships with his workmates. He and John work well together – there’s synergy, along with a good measure of humour and trust. In deciding what to do about his growing feelings of annoyance towards John, Ian must weigh up which he values more. Is it “standing against wastage” or is it “warm and trusting work relationships”. Both, after all, are important to him. But deciding which is the more valuable will determine whether he learns to suffer his colleague’s wastage, or puts at risk his good working relationship.

The pressure of having to choose which conflicting values to value highest can be a painful experience, but we are confronted with these situations all the time. Dealing with them is what causes us to develop a hierarchy of values.

Organisational fit

Not only do individuals have values, but so do groups, organisations, and indeed whole cultures. So it is clearly to our advantage (though not essential) if we can find places to serve where our own values are complementary to those of the group we’re part of. At the very least, we should seek to make ourselves familiar with the values of the organisation. This may not be as easy as it sounds. We should beware of the possible gap between what an organisation says it values and what it really does value. For example, a business might confidently announce that it is “family friendly”, but you might need to talk with staff to discover if this is a reality or just a nicely voiced sentiment. (In this sense, organisations are no different from the individuals who make up them. For all of us there is generally a gap between what we say and how we act!)

The idea of “organisational fit” is becoming increasingly more relevant in the world of business. Many organisations now evaluate people not only in terms of their fit to a task or role, but also on their fit to the organisational culture and values.

A warning. When you examine your work or career, you could well reach the point of wondering whether you are in the wrong job. Sometimes, of course, you may be. However, often you could be in the right type of work but in the wrong workplace or organisation. The disquiet and unease you are experiencing may largely be a result of a clash of values.

If you suspect that you are in the wrong place rather than in the wrong job (i.e. your values are out of alignment with those encouraged by the culture of the organisation), there are a number of options open to you, which we explore briefly in the Appendix to this chapter.

Passion

Closely linked to our values are our passions. Like all words, passion has its limitations – mainly because it is generally applied to the deep emotions of romance. Passionate lovers are supposed to show high levels of physical affection. However, the word has a much wider meaning. We use it here in its full sense, referring to the intense enthusiasm (enthusiasm = “with-God-ness”) that we may have for an activity or cause. It’s the great joy we experience when we are involved in something we feel we were made for.

Passion is what “gets me going”; what “turns me on”. It’s likely to produce the kind of response Eric Liddell had, in the movie Chariots of Fire, when he explained to his sister, “When I run I sense God’s pleasure in my running.” A kind of “I was born for this” feeling.

A good test as to whether some activity is a passion for us is whether or not we become so caught up in it that we lose a sense of time and self while doing it. It both extends and absorbs us. Pyschologist Mike Csikszentmilhalyi refers to this as the “state in which people are so involved in an activity that nothing else seems to matter; the experience itself is so enjoyable that people will do it even at great cost, for the sheer sake of doing it.”[2] We’ve all felt that way at some time in our lives.

When our passion is one with our sense of who we are and what we are here for (our SoulPurpose), it becomes a powerful force for good. This is where passion runs deeper than just the immense pleasure of doing something we love – such as playing football. What we’re talking about is the deep joy that results from engaging in a course of action much greater than ourselves. This is essentially what Frederick Buechner, the novelist, means when he writes about our “deep gladness”.

There are all different kinds of voices calling you to all different kinds of work, and the problem is to find out which is the voice of God rather than of Society, say, or the Superego, or Self-Interest … The place God calls you to is the place where your deep gladness and the world’s deep hunger meet.[3]

Rosa Parks exemplifies this type of passion. She is the black American who refused to give up her seat to a white bus passenger and went to jail for her stand, thus becoming a catalyst for the burgeoning civil rights movement. Her early experiences of injustice, along with her conviction that all were equal in the sight of God, grew a passion that even the hardship of prison could not extinguish. Her life demonstrates how often our personal struggles and sufferings can launch us into a wider sphere. Having been brought face to face with an issue in our own lives, we end up acting on behalf of others.

Perhaps it was Rosa that Robert Kennedy had in mind, when he said:

Each time a man (or woman) stands up for an idea, or acts to improve the lot of others, or strikes out against injustice, s/he sends forth a tiny ripple of hope, and crossing each other from a million different centres of energy and daring, those ripples build a current that can sweep down the mightiest walls of oppression and resistance.[4]

Few are willing to brave the disapproval of their fellows, the censure of their colleagues, the wrath of their society. Moral courage is a rarer commodity than bravery in battle or greater intelligence. Yet it is the one essential, vital quality for those who seek to change a world that yields most painfully to change.

The courage Kennedy is referring to is generally only possible because of passion. It’s the driving force, the fuel that propels people to work for change.

Desires

Our values and passions are closely entwined with our desires.

According to the dictionary “desires” are strong feelings of wishing or wanting something. They are the emotion of yearning for – even craving for – things or goals.

This book is about life planning. But can we possibly choose directions on the basis of our desires? Wouldn’t that be a selfish way to look for God’s guidance? In fact, can our desires be trusted at all?

Where do desires come from?

The Bible has both positive and negative comment on this topic. Clearly there are good desires and bad desires. For example:

Positively:

“Delight in the Lord and he will give you the desires of your heart.” Psalm 37:4 (NIV)

“Whoever desires to be an overseer, desires a noble task.” 1 Timothy 3:1 (NIV)

Negatively:

“Do not grant the wicked their desires, O Lord.” Psalm 140:8 (NIV)

“All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts.” Ephesians 2:3 (NIV)

These verses indicate that our desires are a mixed bag. Some good, some bad, probably most a mixture of both – depending on their origin and how they are pursued.

Creation and the Fall

We are made in God’s image. God has desires and has created us with desires too. So desires are not bad in themselves.

Many desires are common to all people. For example, the desires for significance and meaning, for security, for service, for love (both received and given) … are all part of the very fabric of our humanity.

But how these desires are worked out in our lives is as different as we are unique. God has placed longings in us to help motivate us to find fulfilment and our SoulPurpose.

Like everything else in life, sin has impacted on our desires. Now it is a deeply flawed image of God’s character that shapes us. Our desires have been tainted and twisted.

This does not mean they are now all bad or wrong or evil. There is much that still reflects (even if sometimes opaquely) God’s crafting of who we are.

Distinguishing the good and the bad

We all easily understand the danger to our faith of pursuing every desire that crosses our minds. But the other extreme is an excessively self-conscious faith that robs us of enjoying the fulfilment of our heart’s desires. How do we find a way between these two errors?

Distinguishing between the helpful and unhelpful forces that tug on our lives is never easy. It requires wisdom to discern which desires really have been planted in us by God … and how much those longings are being subverted by our sinfulness. We need more wisdom to determine the right timing for pursuing our healthy desires. For example, God has given us sexual longings that look for fulfilment in a satisfying relationship. But this doesn’t mean that God is encouraging us to look for sexual satisfaction in every relationship as soon as possible. We are encouraged to exercise discernment and patience.

We may have an ambition to be a public speaker. In itself, this is a healthy desire that God has planted in us so that we can communicate effectively. However, it is also the kind of desire that, distorted by selfish ambition and indulged without restraint, can become excessively dependent on the buzz of the crowd and the thrill of gaining recognition. It can even lead to manipulating people. What started as a God-given desire can become corrupted.

The faith community we grow up in can also influence how we view some desires. For example, entrepreneurial business skills seem to be admired and prized by some parts of the Christian church – and viewed with suspicion by others. This usually depends on how business and capitalism are understood, rather than the skills themselves. So it is easy to elevate or despise certain desires according to other assumptions. Hence our need of discernment.

So where does this leave us?

Let’s put it all together:

• There are desires placed in us by God that point to the work he has prepared us to do.

• There are desires that are stimulated within us because of the things our culture promotes as important and makes us ambitious for.

• There are desires that are aroused by the particular group we identify with.

• There are desires that drive us and may become compulsions, even sometimes addictions, arising from hurt and unhealed parts of our being.

There is a difference between living as driven people and living as led people. Drivenness stems from unhealthy compulsions, and means that someone other than God is in control. But the deepest desires of our hearts have been placed there by God to motivate and guide us further into his purposes. Recognizing these desires is one way God leads us.

We need to discern our own motivation. Some of us need to guard against too negative a view of our desires. Others need to guard against too positive a view. The way we look on our desires tends to depend on which Christian tradition or community we have been raised in and shaped by.

Some of us have been taught to be deeply suspicious – even antagonistic toward our desires. We may have grown up with the belief that if you really enjoy doing something then it is probably not what God would want you to do. “The heart of man is deceitful and wicked above all things!” (Too dismissive of our desires)

Others may have been taught to be overly optimistic and uncritical with our desires. Under the mantra “Do what you enjoy doing”, we may have assumed that just because we desire it, it is good. (Too trusting of our desires)

So the question becomes:

How much of my desire is a reflection of God’s image in me, and how much is a result of the Fall and in need of transformation?

If only there was a simple way of answering that question for each situation we find ourselves in! But of course that is what walking with Jesus is all about. The more closely we follow him, the more he transforms our desires, bringing them into alignment with his own. They change and grow as we learn more about what life with Jesus is about, and as we refine more clearly our SoulPurpose in company with him.

In summary…

• God created desires in us.

• The Fall has twisted and deformed them.

• Nevertheless, the roots of our desires are healthy and God-formed.

• Some of us need to trust our desires more. Others need to be more discerning.

• The more we walk with Jesus the more he will bring our desires into alignment with his purposes.

The message of Psalm 37:4 is an important part of discovering your SoulPurpose: “Delight in the Lord and he will give you the desires of your heart.”

Exercises and Resources for Clarifying our Values, Passions, and Desires

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Clarifying Our Values, Passions And Desires

Together, values, passions and desires are closely related to our SoulPurpose. They are essential pieces of the puzzle that is you. The exercises that follow are a selection of some of the more helpful ways we have found to discover them.

Exercise 1 aims to help clarify what your most important values are.

Exercise 2 asks some questions to assist you in checking how well your stated values are aligned to the way you are currently living.

Exercise 3 considers Schein’s “Career Anchors” as a way of clarifying what is of paramount importance to you in your day-by-day work.

Exercise 4 outlines some questions you can ask in order to help identify your passions.

Exercise 5 lists several more questions to reflect on if you want to explore further what your primary values, passions and desires are.

EXERCISE 1: CLARIFYING YOUR VALUES

Take a look at the following list of values. This list is by no means exhaustive, so feel free to add others that you may have identified. Divide the values into the following categories:

1. This is very important to me

2. This is of some importance to me

3. This is of little importance to me

4. This is not something I value at all

Accuracy: Paying attention to ensure correct details.

Achievement: Reaching a goal, completing something.

Activity: Lots going on in your life at a fast pace.

Advancement: Proceeding up a career ladder to seniority.

Adventure: Looking for challenging opportunities; may include an element of risk.

Aesthetics: An appreciation of beauty in natural and human-created surroundings.

Authenticity: Being on the outside what you are on the inside.

Autonomy: The freedom to act as you decide – self-reliance and independence.

Balance: Giving appropriate amounts of attention to each aspect of your life.

Challenge: The desire for demanding projects and tasks that stretch your abilities.

Change: Comfort with ambiguity and unpredictability, less attached to routine.

Competence: Able to meet requirements in an effective and efficient manner.

Competition: Desire to win and match your talents against another.

Conformity: Preferring not to stand out, but to align yourself with others.

Connection: Making deep, lasting relationships with others, and maintaining these.

Co-operation: Working with others in a way that makes and preserves good relationships.

Creativity: Finding novel ways of accomplishing tasks – thinking outside the box.

Duty: The willingness to do what is right regardless of personal cost.

Economic Success: To reach a satisfactory economic position through effective management.

Economic Security: To achieve an economic position for your needs, with low risk.

Education: To learn and/or achieve qualifications for a desired position, influence or status.

Efficiency: Completing a task in an accurate and timely way.

Equality: A conviction that all people have the same rights regardless of gender, race, age, etc.

Faith: To practice and nurture a belief system, and all that this implies in daily life.

Family: Giving time and attention to family relationships and the well-being of your family members.

Flexibility: An openness to new information and ways of doing things.

Friendship: Giving time and attention to friends and caring about their well-being.

Happiness: Finding satisfaction and contentment.

Health: Establishing and maintaining physical and mental well-being.

Independence: Being able to accomplish things in the way you think is best.

Influence: To be able to affect a situation, or have impact on others.

Integrity: To act in a way that is true to your own beliefs, ethics, values.

Justice: The desire to see the right thing done for all – fairness and consistency.

Knowledge/learning: To acquire insight, understanding, and expertise.

Leisure: Pursuit of interests that aid enjoyment and relaxation.

Location: To live in a place that is conducive to your values and lifestyle.

Loyalty: To stick with others (people, organisations, ideas, traditions) through thick and thin.

Order/Organisation: Exercising control over time, methods and possessions in an orderly way.

Personal Development: The desire to reach your full potential.

Physical Fitness: Achieving good physical condition through exercise and sports.

Power: The opportunity to influence, or direct an operation, person, or group of people.

Recognition: To be known for an achievement and receive deserved credit.

Responsibility: To be accountable for a task/person, to be reliable.

Self-Respect: An awareness and appreciation of personal identity.

Service: A desire to help others according to their best interests.

Stability: The consistency over time in people, routine, or actions.

Simplicity: The desire to cut down extra stimulation, possessions and activity to the basics.

Status: Achieving respect and renown for one’s position, possessions, or associations with others.

Tolerance: Openness to the viewpoints of others, without judging them.

Tradition: An appreciation for the ways things have always been done – continuity and stability.

Unity: The willingness to come together and co-operate regardless of differences.

Variety: The enjoyment of unpredictability and different tasks, people and routines.

Others:

EXERCISE 2: VALUES ALIGNMENT

Once you have established a list of your most important values, it is important to begin evaluating whether your life is actually reflecting those values. If not, some re-alignment may be necessary. Here are some questions to begin that process:

1. Ask someone who knows you well to read through the list and suggest what they see as your top ten values – examine whether this matches your own list in any way.
2. You may want to ask people from different aspects of your life to suggest what they think your top ten values are; e.g. family, friends, work or community affiliations. Again, examine how much their list of what they would see as your top ten values matches your own.
3. Think about the things you put most effort into – do these reflect your values?
4. Think about how you spend your time – does your use of time reflect your values?
5. Think about the organisations you are involved in (family, employment, community, etc.). What are the values and priorities in these organisations? How much of a match is there between your values and those of these groups?
6. What are the trade-offs you make in your life? Which of these are you prepared to continue to live with. What other alternatives might there be?
7. In what ways might you consider working in a way that is more in line with your values?

EXERCISE 3: CAREER ANCHORS

One exercise that many people doing our courses have found helpful is based on Edgar Schein’s work on “career anchors”. This involves exploring what motivates and directs your work.

This approach is built on the understanding that people work for different reasons and are motivated by different ambitions. Some people need constant excitement and change to enjoy their work while others like routine and peace. Some need to feel that their work is part of creating a better world, while others just enjoy responding to a challenge.

While we will stick with Schein’s phrase – career anchors – this can be misleading when talking about SoulPurpose. The word “career” tends to be used only for paid employment. You may prefer to use the term “work anchors”, as more appropriate to your role in life.

The eight main career anchors Schein identifies are:

• Technical/Functional Competence
• General Managerial Competence
• Autonomy/Independence
• Security/Stability
• Entrepreneurial Creativity
• Service/Dedication to a Cause
• Pure Challenge
• Lifestyle

NOTE: Everyone is likely to identify to some degree with all of these categories. But the label “career anchor” suggests that one is likely to recur as a more fundamental overriding description of you at each stage of your life because it is more closely tied to your self-image.

So … your aim is to discern which of these categories is of paramount importance to you.

Look at the statements under each heading below. Which set of statements resonates with you most strongly? If it is not immediately obvious, you might like to rate each statement from 1-5 from “never true for me” to “always true for me”. Add up the total for each category to see which scores most highly. Then see if it sounds most like you.

1. Technical/Functional Competence

• I love using my special skills at work (these don’t have to be technical skills – they can be people or practical skills).
• Being valued for my expertise is more important than becoming general manager.
• I want to be recognised as very competent in what I do.
• I like providing expert advice.
• I would rather leave than change roles away from my area of expertise.

2. General Managerial Competence

• I like authority and responsibility and dream of being in charge of a significant organisation.
• I love managing and supervising other people.
• I enjoy training and directing the work of others.
• I have a good combination of analytical, interpersonal and emotional competence.
• I would feel frustrated and probably leave if I felt I couldn’t rise to a significant management position.

3. Autonomy / Independence

• I want to be recognised for my own achievements.
• Freedom is more important to me than security. I dream of being free to do my own thing.
• I like the freedom to do things in my own way and in my own time.
• I get frustrated by other people’s rules and procedures.
• I would rather leave than accept a role that limited my freedom.

4. Security / Stability

• I like structures that maintain predictability and calm.
• I like completing tasks properly.
• Security and stability are very important to me.
• I don’t like taking risks.
• I dream of a stable job that offers financial security.

5. Entrepreneurial Creativity

• I love the challenge of starting new enterprises.
• I have lots of interests and energy.
• I enjoy having a number of projects on the go at once.
• I get most satisfaction building something from my own ideas and effort.
• I dream about building my own business.

6. Service / Dedication to a Cause

• I need to feel that I am making a worthwhile contribution to society.
• I find satisfaction using my talents in the service of others.
• Feeling that I am helping to make the world a better place to live in is the most important thing to me.
• I would rather leave than accept a role that would undermine my ability to serve others.
• I dream of having a career that makes a real difference to humanity.

7. Pure Challenge

• I love work that engages my problem solving or competitive skills.
• I would rather work on problems that are almost unsolvable than complete an ordinary job or rise to a high position.
• I find satisfaction in confronting and overcoming very difficult challenges.
• My strongest desire is to conquer obstacles.
• I am a very single minded individual when it comes to facing testing circumstances.

8. Lifestyle

• I want to enjoy work, but it is only one of many parts of my life.
• I “work to live” rather than “live to work”.
• I am concerned that work fits (in a balanced way) into the rest of my life.
• I want work that minimises interference with personal and family concerns.
• Balancing personal and professional concerns is more important than. rising to a high position or being the best.

How career anchors apply to specific work

When it comes to looking at specific work and roles, career anchors apply more to the kinds of roles you are likely to be attracted to and find fulfilment in.

The anchor doesn’t involve the content or specific field of your work so much as the context, the framework in which you are most likely to flourish.

This is recognition that individuals value and enjoy different aspects of work. Certain aspects are regarded as rewarding or unrewarding. As a result two people might be attracted to the same field of work, but for quite different reasons.

According to Schein…

• All of us will have one factor that resonates more than any other and which we will constantly search for in whatever work we do.
• This factor must be present for us to gain any long term satisfaction.
• It will be the last element we would choose to give away if forced to.
• If it is taken away, nothing will compensate us for that loss.
• It is non-negotiable.
• This is our career anchor.

Below is a brief summary of what we can say about the type of work that is attractive to each career anchor.

1. Technical/Functional Competence

• Views the content of the work as more important than the context.
• Satisfaction lies with gaining expertise.
• Boredom results when there is no challenge.
• Teaching and mentoring offer an opportunity to demonstrate expertise.
• Recognition from professional colleagues and peers is rewarding.

2. General Managerial Competence

• Satisfied when controlling a complete operation or process.
• Not afraid of stress, in fact often stimulated by an emotionally demanding environment.
• Looks for high levels of responsibility.
• Expects promotion on basis of merit and results.
• Expects financial recognition.

3. Autonomy / Independence

• Looks for work that offers freedom and keeps options open.
• Will be frustrated by external constraints.
• Often highly creative and productive but thrives on independent role; e.g. consultant, contractor, freelance professional. Also independent tradesperson or businessperson.
• Can work in larger organisations if given freedom.
• Promotion means more autonomy and rewards appreciated include recognition through awards, testimonials, and prizes.

4. Security / Stability

• Less concerned about the content of work than continuity and the work environment and relationships.
• A secure position with steady progress, gradually gathering experience and advancement according to seniority, mark ideal job.
• Grade and rank system that rewards loyalty is preferred along with pay and benefits and improvements in the work environment.

5. Entrepreneurial Creativity

• Needs to be involved in creating something new and will get bored quickly if there is not this opportunity.
• Restless unless opportunity to continually be engaged in creative challenges.
• Ownership is the most important issue.
• Looks for the power and freedom to move into roles that are felt to be key ones, with rewards measured in terms of growing enterprises, accumulating wealth and public recognition.

6. Service / Dedication to a Cause

• Motivated more by involvement that reflects the importance of certain core values rather than the work itself.
• Looks for work that reflects values such as working with people, serving humanity, caring for the planet, and peacemaking.
• Wants fair pay, but money is not central.
• Views recognition and support from the public and peers as reward.

7. Pure Challenge

• Enjoys careers where competition is primary, either in problem-solving, interpersonal or physical challenges.
• Rewarded by being encouraged and supported to face new challenges.
• Will throw away stability and all sorts of other rewards for the opportunity to confront new challenges.

8. Lifestyle

• Looks for flexibility.
• Career needs to be integrated with the rest of life.
• Looks for organisations that demonstrate respect for personal and family concerns.
• May not want to move geographically.
• Finds rewarding: flexible working hours, part-time work, maternity leave, sabbaticals, day care options and other signs of organisations accommodating concerns beyond employment.

EXERCISE 4: IDENTIFYING OUR PASSION(S)

• What’s the topic of conversation that will keep you talking into the wee small hours of the morning?
• What is it that you would be prepared to pay for rather than necessarily be paid for in return?
• What are the topics of books that dominate your bookshelf?
• What activity do you do where you lose all sense of time?
• What is the project you can’t wait to get up in the morning to do?
• What is the cause you find yourself most drawn to?

Now attempt to write down what your passion(s) are:

Take the time to ask two people who know you well what they think your passions are.

EXERCISE 5: VALUES/PASSIONS/DESIRES PROMPT

If you are having difficulty defining your values, passions and desires, use the following questions to prompt you – the answer to each may not refer to a value or passion, but by reviewing your answers you may find there are themes associated with a particular one:

• What are the qualities you prize most in others?
• What are the things you have stood up for or against in the past?
• What are the aspects of your life that give you the greatest satisfaction?
• What are the most important things for us to pass on to the next generation?
• What would you most like to be remembered for?

Feedback From Friends: Personal Reflections In A Small Group

In the exercises above we have suggested several times that you look for the insight of others regarding your values, desires and passion(s). Use your group meeting for this purpose. Here is a suggested format:

Invite each member of the group to work individually through some or all of the exercises above, and then to select one area to submit to the group. As each member describes his/her personal discoveries, allow opportunity for the group to affirm or enlarge on (and perhaps sometimes to question) those understandings.

Depending on how fully your group wishes to explore these issues, you may choose to allot more than one session to this topic.

Resources

Books

Edgar Schein, Career Anchors: Discovering Your Real Values (Jossey-Bass/Pfeiffer – workbook edition, 1985)

Jane Kise, David Stark and Sandra Krebs Hirsh, Life Keys (Minneapolis: Bethany House Publishers, 1996)

Michael Henderson, Finding True North (Auckland: HarperCollins, 2003)

Websites

A more recent update of Schein’s work on Career Anchors can be found on the Internet at https://www.careeranchorsonline.com/SCA/about.do?open=prod

Appendix: What Do I Do If My Values Don’t Fit With Those Of The Organisation I Belong To?

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When you spend time examining your work/career, it is possible that so many issues arise for you that you reach a point where you wonder if you are in the wrong job. Sometimes that may well be the case. However, often people who feel uncomfortable are in the right job but in the wrong place. The disquiet and unease they are experiencing is mainly a result of a clash of values.

If you suspect this is the case for you (i.e. your values are out of alignment with those encouraged by the company or group) there are a number of options open to you:

1. Try to find out more information. This should be along the lines of what the official organisational stance is on a particular issue, and also what flexibility (if any) there is in the organisation for you to influence change.

2. If there is an obvious difference between the values you hold and those of the organisation you are involved in, and there seems to be little tolerance for change, it may be best to consider looking elsewhere for employment or involvement. This may be more easily said than done, but even if you are unable to leave your organisation for some time there are things you can do to survive while retaining your sense of values and identity. These include meeting for mutual encouragement with others within or outside your workplace who share similar values. Or making use of what limited opportunities there may be to express your values without rocking the boat; e.g. how you dress, how you decorate your workspace, what style of leadership you select and so on. Don’t automatically assume that you have to leave the organisation if your values don’t match. Sometimes people are able to initiate worthwhile changes from within.

3. If your organisation differs from you on a number of important issues, but you are confident there is some room for negotiation – then go for it. Work respectfully to present a viable alternative. Engage others in negotiating for change. Collective action both within the organisation (again respectful to those who may feel differently to you), and outside the organisation may be possible to bring about change.

For example, Sylvia was concerned when she found that her department had scheduled their planning meeting on a Saturday, when she had commitments as coach of her daughter’s netball team. At the same time, it was difficult to oppose the timing as the others in her department did not have children yet, and did not have an appreciation of the conflict she felt. So Sylvia went to her team leader with an alternative – could the team meet instead for several breakfast meetings to cover the material? She explained her own conflict with the original time, and pointed out that even though she was the only one affected, many other employees would possibly be in the same position in a few years. It would be beneficial for them if they realised that the organisation valued their family commitments enough to ensure that weekends were left free.

4. Decide to stay within the organisation, and decide that your values don’t matter too much. This will cost you your integrity, and doesn’t really represent a healthy alternative. Unfortunately it’s one that many people take because they fear exploring and pursuing any of the former three options.

Interlude: Pull Yourself Together, Please!

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Phew! That’s been a whole lot to digest over these past few chapters.

We hope the numerous exercises and questions have begun to give you a more comprehensive picture of your own Fit.

To help you, in this regard, take a little time to summarise what you’ve discovered (or what has been reinforced) about yourself.

The exercises below are designed with this in mind.

Exercise 1

Imagine your life as a wheel. (Those of us who are more round may find this easier than others!)

At the very centre of the wheel (the hub) is our relationship with God. It is our living connection to God that gives a reason and focus for all we are and do.

We’ve written “SoulPurpose” in this hub. This simply reminds us that we are God-created, God-related and God-developed. Without this ongoing connection we will fail to fulfil our destiny. Seeking to live in this God-centred way will influence all of our life.

The inward ring of spokes that surrounds this central hub is a summary of much of the core of our personal make-up.

Take time to think about all the elements of your unique Fit that you have explored:

• “Fingerprint” (chapter 3)

• Personality (chapter 4)

• Talents and skills (chapter 5)

• Spirit gifts (chapter 6)

• Values and passions (chapter 7)

Transfer your discoveries from the exercises in these chapters into the spokes of the wheel below.

Exercise 2

The second “wheel” (pictured below) shows a series of outer spokes.

These outer spokes represent various areas of our life. They are both:

• the context in which we currently express our SoulPurpose, as well as

• the opportunities and relationships that help to further shape and mould who we are and our SoulPurpose.

NOTE: It’s important to recognise that this wheel diagram does not attempt to summarise EVERYTHING about you or your SoulPurpose. It’s not meant to be “the complete picture”. The intention is simply to identify how the elements of our lives we have been considering so far, fit together as part of our SoulPurpose.

Take time to identify and write in some of these specific contexts, opportunities and relationships.

For example, you may like to list:

• some of the key relationships you are developing (under friendships, community, church and marketplace)

• any study (formal or informal) you are currently undertaking (under learning)

• particular types of work (paid and unpaid) you are involved in and what your role and goals are

etc.

Feel free to change the names we have given each of these spokes (there’s nothing particularly sacred or special about the ones we’ve identified).

You may even want to change the size of each segment to reflect the amount of time you’re involved in a particular area, or the significance of this part of your life.

A word about seeking further help

This section (Uniquely ‘ME’: a workbook) may have raised some issues for you that require help from a more “professional guide”.

If so, we suggest you consider looking for a qualified career counsellor. For example, in New Zealand, the Career Practitioners Association of NZ (CPANZ) website (www.cdanz.org.nz) provides the names of all qualified members.

Alternatively, you may like to ask around (friends and acquaintances) for suggestions as to someone who is both trained and competent.

Beware anyone who promises you the world, or no hard work on your part!

Remember that the career counsellor is not there to tell you what you should do. They are there to help facilitate your own self-awareness and to explore some of the possibilities with you. They may help you clarify your thinking and decision-making, but remember, the final decision/direction is still up to you. After all, you’re the one who will have to live with the consequences.

Job Hunting

For those people who want more information about the specifics of job hunting we suggest you look at:

The "Career and Life Planning" section of the Faith At Work website: www.faithatwork.org.nz

Richard Bolles What Color is Your Parachute? (Ten Speed Press, 2004)

Barbara Moses What Next? (Dorling Kindersley, 2003)

Weaving it All Together

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Chapter 8: Learning to Juggle Competing Demands and Responsibilities Effectively

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Short-term imbalance is inevitable; long-term imbalance is destructive. (Gerard Sittser)

Denise’s dilemma

Teaching is my first love. It always has been. Even from a young age I loved organising my brothers and sisters into a play-act classroom, and “teaching” them the rudiments of arithmetic and reading. So it was no surprise to anyone when I applied for the teachers training college and eventually became a primary school teacher.

Apart from some years while our children were young, I’ve continued teaching right through to now. Presently I work with Year Fives at a school twenty minutes from home. Needless to say, it hasn’t always been easy managing the job as well as a family. There have been a number of times when Brett (my husband) and I have discussed whether I should give up teaching altogether. There are just so many demands.

Parenting, of course, is a major one. But so is wanting to stay involved in three or four community and church endeavours. And it’s not just having a job. A big part of the pressure is the hugely increased demand on teachers these days.

All this means tight limitations on what I can do. I love teaching nine- and ten-year-olds, but there are those other things I’m drawn to as well. After all, if life was all about getting up in the morning, going to school, coming home, sorting out the house, and going to bed, I would dry up pretty quickly.

So the last five or six years when I’ve been back teaching have created a real dilemma for me. Our principal demands a great deal from us and so does the system. The paperwork is overwhelming, and we’re expected to be involved in a number of extra-curricular activities alongside our normal teaching load. Sometimes I get the feeling that the principal thinks teaching should be the sum total of life. We’re expected to sell our heart and soul to the cause. Meetings and other demands are unexpectedly thrust upon us, involving evenings and weekends (Saturdays and Sundays!). Then when ERO (the school review authority) turns up or it’s time for reports … it’s even worse.

You can understand the pressure this all puts on other areas of my life. Sometimes it gets to be just too much. In fact, not long ago I reached a point where I simply had to do something about it. My employer’s expectations were unrealistic. They were destroying the growing sense of well-being and SoulPurpose that I had been coming to. I decided I just had to make a stand.

This was very difficult initially as I’m one of those people who feels a strong sense of loyalty, and I take seriously my responsibilities. Plus, I had a fear – unnecessary, as it proved – that if I put limits on the time and energy I gave to my teaching job, I’d soon get the sack. Actually, it was that “worst-case scenario” that helped me deal with the issue. If they sacked me, I decided, then that was their choice. I wanted to teach there, and I’m a good teacher. It would be their loss as much as mine.

With Brett’s help I worked out some clear boundaries which would go some way to protecting me (and everyone else!) from being swamped. It required a degree of negotiation with the principal, but what helped was his knowledge that I’m no shirker. I had a proven record and that increased my bargaining power. It was a case of … “If you want me in this job, this is what I’m prepared to give and this is what I’m not prepared to give.” Sounds simple enough, but I needed all Brett’s encouragement to face up to the principal!

As a result, there are certain days when I leave the school grounds fifteen minutes after the kids do. I have chosen not to take any work home. There are also tasks in the school I won’t do, and meetings I don’t attend.

It’s not easy. I regularly have to keep reminding myself – and the principal – where the boundaries are, what is reasonable. There’s always pressure, internal and external, for the workload to grow. A helpful way of monitoring this is a monthly meeting that Brett and I have set up with a senior teacher at the school, where we talk about how things are going, and decide on any correctives that need to be made.

Outside of school, one of the keys for me has been to view my year not as one block of time with an unchanging tempo, but rather as a series of seasons (or mini-seasons) each containing periods of intense activity in certain tasks, followed by times of relative inactivity. I’ve accepted that each week is not going to be neatly balanced between the different parts of my life.

This particular solution is a personal balance that came from gradual self-discovery. There was a time in my life when I tried to achieve perfect equilibrium all year. That state of Nirvana was never achieved! Not even close. It was an impossible and implausible myth!

Then I realised that in order to give my best to the children I teach, there would be times of the year when their needs would dominate my life. A school concert, for example, or when reports are due. Reducing my other activities in anticipation of these pressure points is how I cope. I can give over and above the call of duty for short times if I (and other people in my life) know that things will not always be like this.

In compensation, there are also times when teaching has to take a backseat to my other roles. And definite, planned-for occasions when rest is the priority. Our two weeks camping with friends is sacrosanct. So are the three days Brett and I have to ourselves every October.

Another helpful key for us has been the support structures we have around us. While neither Brett nor I have family living nearby, we have developed a close group of friends, both Christian and not Christian, who know us well and understand what makes us tick. They help share the load. This is not a one-way street by any stretch of the imagination. For example, we pick up each other’s children from school, have them over regularly, and eat a shared meal together once a week … plus a number of other informal supports. When I’m busy, someone will often drop a prepared meal around or invite us over. We try to do likewise. Without these people in our lives, things would be so much more difficult.

Sometimes, even in spite of this marvellous support and the best of intentions, things just overwhelm me. It’s in those times that I have been learning I’m not called to be Superwoman (though the idea does appeal!). I’m trying to face up to my limitations. (Brett helps!) I have only so much energy. I can give it to only so many things. I simply cannot cope with every demand.

But that very decision has produced another bout of self-discovery. I’m an organized person, but you can’t programme your life to perfection. Sometimes you just have to be there – a friend’s father dying, one of your kids in desperate need of some one-on-one, a neighbour dropping around unexpectedly to talk. I’ve realised that I can’t simply cut myself off from others to suit my own schedule of wellbeing.

This hit home to me recently when one friend told me what another friend had said to her – that it seemed I didn’t have any time for her these days. I felt terrible about that. It made me realise that relationships are more critical than anything else. So at present I am determining to make people (including my Year Fives) the key to how I shape my life.

Yes, I know this is going to produce some impossible conflicts! And yes, I admit it, I’m still a work in process! But at least these days I know where I’m trying to go to, and I have a fair idea of what the problems are like on the road ahead…

Juggling

Denise’s challenges are ones that many of us can identify with. It’s like being a juggler. At any one time we have a whole range of roles and responsibilities, and we have to cope with the competing demands they bring. It’s not an easy task juggling these demands, keeping all the balls in the air – or as the Oxford Dictionary puts it, “…adroitly balancing several activities”, all at the same time.[1]

Juggling commitments is not new. For instance, the woman described in Proverbs 31 clearly had to handle a variety of different roles. Not only was she a wife and mother, managing the household, but she was also a businesswoman – buying and selling real estate, planting a vineyard, making and selling clothes. Then there was her service among the poor, and her reputation for being a wise counsellor. She is commended for her faith and sensitivity. It all sounds rather exhausting and more than a little intimidating. But it’s a great model of integration, and her lively faith is clearly at the centre of her activity.

In a similar way the Old Testament leader Nehemiah carried multiple responsibilities. We think of him primarily as a man of prayer, championing justice for those who had been exploited and oppressed, and confronting the hypocrisy of the religious leaders. And he was. But Nehemiah was also the governor of Jerusalem, with a special responsibility for rebuilding the walls of the city. This major construction job was his main task, around which everything else had to be fitted.

But that wasn’t all. Nehemiah faced other complications. The walls of the city had been demolished through attack after attack from enemies. And those enemies were still camped close by, threatening to renew their assault even as the building project went on. This created enormous pressure to get things done quickly. Talk about deadlines!

Nehemiah also had to deal with disharmony and conflict inside the walls. And to top it all off, he answered directly to the emperor of Persia – somehow balancing Israeli aspirations with the wishes of an occupying power. Now that would have been a challenge!

Integration

So dealing with competing commitments is nothing new. However, there are extra challenges when it comes to finding integration in our modern lives. Our twenty-first-century world is vastly different to the one that most people in history have experienced. If you could take yourself back to before the industrial revolution you would find yourself in a village or town, not only living with your family and friends but also working, worshiping and recreating with them. In fact, for most people through most of history, work was centred on the home.

To be sure, living and working and relaxing all in the same community brought its own set of problems and tensions, but the positive side was that it led to a much more integrated life. Today, we may well find ourselves involved in multiple communities. We may live in one place, be employed in another place, worship somewhere else, and have a friendship and interest network scattered all over! (Literally all over the world, given the ease of email and the freedom of travel.) Instead of our children learning a trade from watching and participating with us while working at home, often they have no awareness of what we “go off to” each day. They may be able to put a name to their parent’s job (“Daddy is a truck driver”), but ask them to explain what he does all day and they have little idea.

Integration means the achievement of a comfortable and harmonious unity across the different parts of our lives. The impact of the industrial revolution, however, has been to compartmentalise and to separate those parts. No wonder most of us struggle to gain a sense of integration among the roles and responsibilities we carry.

So we juggle. But it’s not just the set of commitments we have. It’s not just that we need to keep all those balls in the air all the time. They keep changing! No sooner have we got used to managing them than one or two are replaced or enlarged to make life even more difficult! New shapes, new sizes, new colours….

So juggling is an absolutely necessary skill for each of us to learn if, in our modern world, we are to achieve balance and integration.

Balance

The dictionary describes balance as “…an even distribution of weight ensuring stability; mental or emotional stability; a condition in which different elements are equal or in the correct proportions; a counteracting weight or force.” When the boss demands that we devote all of our time and energy to the job, we just know that giving in to his/her demands is going to get things out of proportion. If we’re to keep our lives in equilibrium we desperately need to find a “counteracting weight or force” – like a spouse or friend who can remind us of our other commitments!

We can also lose equilibrium when we give far more time and energy to a task than it merits, like spending 100 hours on a 20 hour assignment. If we don’t value the various roles and tasks in our week in their correct proportions, other things are likely to suffer, to say nothing of our emotional stability.

But don’t make the mistake of thinking that balance means giving an even spread of work and rest to each day or week . When we juggle several roles, there will always be some periods where one role or another dominates our energy and time. That’s life. As Gerald Sittser notes, “Short-term imbalance is inevitable; long-term imbalance is destructive.”[2] Balance is something we bring to our lives not in each individual moment, but over the long-haul. We do it by recognising where we have been giving our energy recently, and then by compensating –giving energy next to the other important parts of our lives.

Shalom

Balance is keeping the elements of our lives in comfortable proportion. Integration is where every diverse part makes sense and fits into the overall scheme of things. That’s perhaps even more difficult to achieve, but integration is what helps bring meaning and purpose to our lives.

A key biblical concept for bringing about such integration is by remembering our “calling”.[3] When our lives seem fragmented into unconnected parts, we need to connect to those parts; we need to strive for a sense of unity. We can do this by working out who we are, who we’re called to be, and how we fit into God’s purposes.

There’s another biblical word that applies here. It describes the complete state of balance and integration. That word is “shalom”. Shalom speaks of wholeness and harmony – where all things are in their right place: relationships, work, rest, creation.

Fleshing it out

All of this is, of course, easier said than done. So far we’ve described the concept. Let’s now try to earth it in real lives. We, the writers of this book, would like to take the risky step of describing our own experiences of striving for balance and integration – both the struggles and the successes. We hope that you will be able to identify with at least parts of our journeys, and that you will find here some keys for a greater measure of balance and integration in your own life.

Alistair

I enjoy the challenge and variety that comes from being involved in a lot of different activities. I live with my wife, Alison, 19-year-old daughter Catherine, 16-year-old son Chris, and fun-loving three-year-old grand-daughter, Ruby. So home life dictates the shape of much of what I do.

For much of my working life I have had more than one job at a time, usually combining some kind of pastoral leadership with theological research and teaching. This has been supplemented by a number of other, mostly voluntary, roles such as serving on boards. I also enjoy playing music in a couple of bands, playing golf and watching rugby, going to the movies and enjoying the company of friends socially.

Consequently, the picture of a juggler trying to keep a number of balls moving in the air without dropping any describes exactly the way I often feel. I’ve watched a number of jugglers, and it never ceases to amaze me the skill required to do it well. In fact, some are so clever that they hardly need to look at the balls, or even think about what they’re doing!

Unfortunately life has never been like that for me. I find it hard to say no – I just don’t like missing out on things! But I’m well aware that this frequently gets me overcommitted and leads to stress and trouble. As a result I constantly need to re-examine my priorities. Am I really managing to keep all those balls successfully in the air? Am I maintaining a healthy balance between my various responsibilities?

To help juggle my employment and family commitments in an integrated way, I have chosen to work most of the time from an office at home. I’m aware that other people might not like the way this blurs the separation between home and employment, but it works well for me – and for my family.

Juggling certainly describes how I often feel. But another picture I’ve found helpful in trying to maintain a healthy balance in my life is the Pentathlon.

The pentathlon is an Olympic event that requires an athlete to compete in five military skills: fencing, riding, running, shooting and swimming. Doug Sherman and William Hendricks, in their book How to Balance Competing Time Demands, write: “As a pentathlete, you can’t do exceptionally well in just one or two areas, like running and swimming, and blow off the other areas just because you don’t like horses or you have a thing about handguns. You have to excel in all areas.”

Because quite different skills are required in each event, the training periods for each must be carefully planned. Aiming for perfection in one event could undermine the overall purpose. Trying to be the world’s top swimmer or top fencer would create an impossible strain. So rather than perfection, the goal for a pentathlete is “overall excellence”.

What I like about this model is that it encourages me to look at my life as a whole. Pursuing growth in all areas – family, employment, church, community and friendships – is what I’m aiming for. I recognise that these parts overlap and interact, affecting one another. The pentathlon helps me to work toward integrating everything in my life into one comprehensive whole, with God as my coach.

It also recognises individuality. Each of us has to develop our own training programme. This requires that we know ourselves well and encourages us to prepare in a way that builds on our strengths … and compensates for our weaknesses.

Annette

Balance – you either love it or hate it. Right now I’m struggling with it, because I’m not handling it the way I’d like to. There are just too many things to do: a house and garden to be maintained, food and laundry and basic life needs to be managed, friends and relatives to keep in contact with, lots of rich experiences to be had as a parent, opportunities for various forms of service, the challenge of university study…

Balance – sometimes I love it. There was a day some time last year when all of a sudden … my life felt balanced! The sun was shining, I had study and work commitments exactly how I wanted them. I had ample time to stop and smell the roses. I felt so grateful for my life and the composite parts of the whole.

The truth is that it had taken some time to reach that state – it didn’t just happen overnight. But it felt good because I had worked hard and had achieved results I was pleased with. A couple of years ago, my first week as a post-graduate student presented me with a dilemma. I could see that the workload involved was going to eat into the time I had set aside for my family commitments. I knew I could complete the course if I devoted nights and weekends to it. But I hadn’t been expecting to have to do so at that stage, nor was my family prepared for my sudden absence.

On the other hand I didn’t want to put off the time when I could complete this degree. I preferred to graduate with my class rather than wait till later. I was also afraid that if I didn’t do it all full-time it would look as if I wasn’t “up to it”.

I had a week to make my decision. It really came down to the trade-offs I was prepared to make. In this instance I had to check for myself that I was on the right road – should I continue with the course at all? I was positive that continuing was the right thing to do. Then I had to think about the consequences of each alternative (studying full-time or part-time). Where it looked like there were pros and cons for each, I would have to call on my values.

It didn’t take long for me to realise that I wasn’t ready for such a full-on commitment, and I also felt that my family needed a bit more preparation before I absented myself for longer periods. Compared to being around more for my children at this time of their lives, the prospect of graduating a few months, or even a year, after my classmates wasn’t much of an issue .

Going part-time would mean taking longer to complete the degree. I had to discuss the implications with my husband Geoff, and we needed to balance those trade-offs together. It would mean more input from Geoff in caring for the children after school on the day I had a late lecture. He is self-employed, so fortunately there was some flexibility for him to do that.

I tried to think of ways I could make a part-time course work for me, rather than feeling disadvantaged by taking longer to finish. How would I structure it to fit my other commitments? How would I deal with the reactions I was likely to get from people just for doing something in a different way?

So I made the commitment to part-time study. Since that time I have been more pro-active in involving all the family in the household jobs. We all get to contribute in some way according to age and ability. There are occasional relapses! Sometimes we think we have succeeded well – other times we are frustrated in our efforts and it feels like starting again at square one. I think each member of the family has learned something from the process. (“Yeah, right!” they say, groaning.)

Finding and maintaining balance is an ongoing task. I try my best to keep things balanced and in perspective, but you can’t plan for every eventuality. I am learning to relax my high expectations of myself, and to set limits over the expectations others have of me. It means I have said “No” to worthy requests for my time – and have struggled with feeling guilty because of the disapproval my “No” has sometimes earned. People aren’t always aware of the other commitments you have outside of the role they see you in. So I try to put the guilt aside.

I choose one community commitment at a time. That way, I can give my time and energy with enthusiasm. I have been able to manage more than that in the past, and possibly will again in the future, but for now, one is enough. This year I have opted to coach my daughter’s netball team – it means an after-school practice during the week and being available on Saturday morning for the match game.

I can occasionally help with activities at school, but I don’t do so on a regular basis, although I was quite involved in those activities when the children were younger. It seems a natural progression that as they grow I also seek other growth for myself. Balance in my life today looks different to balance in my life ten years ago.

I have also come to respect my need of rest and relaxation. One of the reasons I wanted to keep my weekends free was to make time for a break from all the structure and timetables in my life, amidst all the other stuff that happens at home over the weekends. I need time to reflect and to be renewed for the week ahead. I work more efficiently from Monday to Friday when I know that I’ll have time off in the weekend.

And now a balancing comment … about balance! Achieving and maintaining it is important, but the search for balance can become a tyranny at times. Is it just “stability” or “calm” or “security”? Everything hanging together well, without a loose thread in sight? Life’s not like that. At least not life where we learn to struggle and grow and then get to look back at what we learned. At different stages of my life, as I have taken on new goals or new responsibilities, my life has been momentarily out of balance, and has looked (and felt) messy. That was the case in my first year as a postgraduate student. I didn’t feel very “in control”, and it was very uncomfortable at times. Finding new ways of adapting took some time and creativity from all of us.

Keep balance as a goal, is my advice, but don’t get frightened off a new opportunity just because it will initially upset your lifestyle.

Balance, in spite of the struggle involved, is healthy. I am happy that there are several different roles I have in life. While each is an important part of who I am, none of them is the whole of who I am. Knowing that helps me keep each role in perspective.

Wayne

In his book The Elephant and the Flea, Charles Handy coins the terms “portfolio person” or “flea”. He’s referring to the kind of person who fulfils a number of roles largely independent of any particular organisation. This describes the last ten years of my life perfectly. I juggle numerous different tasks through the week. I’m presently a car dealer, writer, school trustee, teacher and student – to say nothing of my roles as a father, husband, church member, friend and neighbour.

This juggling act is probably not exceptional for someone in mid-life. In my case, however, there is a complicating factor. I need to keep all the balls in the air, trying to lead a balanced and integrated life, while working from home and having a highly unstructured working week.

There are, of course, huge advantages to being able to work in this way. Many people are quite envious of the flexibility I have and the ease of simply travelling up the stairs to my office without encountering any traffic jams whatsoever! However, my working life does raise some tricky issues for me. Let me identify some of them.

(But first let me humbly acknowledge that a large part of the population has been here long before me. I look with total admiration at the way “home-makers” – mostly mothers – handle the extraordinary complexities of being a fulltime and unpaid parent on the one hand, and a contributor to community activities of all kinds on the other.)

First, how do I draw a line between “work” and “family and rest”, when my primary place of work is home and my schedule has me weaving my way in and out of both work and family activities?

Many of my friends commute to their place of daily work, some by train, others by car, and some by walking. The travel time allows them to orientate themselves to the job, or (at the end of the day) to the family demands of home. The clear divisions of the day help them to switch from one sphere of life to another, allowing them to re-focus on the next task.

But what about me? How do I switch off my “business” or “writing” brain, and switch on my “parenting” or “rest” brain? One possible solution would be to keep definite work hours. However, I greatly appreciate the flexibility of easily slipping from one role to another as need arises.

Physical space helps to a degree. My office/study is designated for “work”. My family know that if they want my full attention I need to get out of my office and downstairs to the family areas of the house.

As well, I have managed to build some healthy disciplines into my life; for example, not answering the phone at certain times of the day – though again I am far from perfectly consistent.

Who/what can help me to determine work priorities when so many options compete for my attention and energy?

I don’t find this easy at all. As with most people, the urgent often gets done at the expense of the important. Not only that, but I find administration very easy to do and so this will often get priority over more “thinking” work such as writing. The reality is, of course, that work with short term payoffs and results is easier to be motivated for than long term projects. They can be “left for another day”! I all too easily fall into this trap.

Gaining a sense of perspective on priorities is not simple. After all, I have no boss dictating how my week should be spent. However, I do have a small group of “significant others” – my wife Jill and a varied set of close friends and colleagues. I have asked them to act as sounding boards for my plans, and I read carefully their reactions to my thoughts and intentions. If enough of them feed back to me concerns about something I am sinking time into, or voice positive reactions to an idea, this increases my confidence to hold back or invest energy.

For example, my current status as a part-time student (finishing off a qualification I began many years ago!) is largely the result of the urgings of these friends. The choice to study was not something I felt sufficiently motivated to do, but Jill and a number of friends felt differently! While ultimately I was the one who had to make the choice to undertake study, I leaned fairly heavily on their knowledge of my growing SoulPurpose.

This leads to the other great benefit of developing a number of close family and friends. It’s the perspective they can bring as I shape my sense of SoulPurpose. I know I have blind spots and only a hazy view of who God has made me to be. The “significant others” in my life help fill out the picture, as well as call me to account for how I am using what I have been given.

In fact, sometimes they have more confidence in me than I do! At strategic times in my life they have given me the faith to take a step in a new direction – like moving to Canada for study in 1990, and starting a business in 1995. They have also enabled me to change the way I use my time – such as learning to touch-type instead of writing longhand, and not feeling the need to answer the phone every time it rings.

There are some things that we all have difficulty recognizing in ourselves. Lack of balance or integration are two of those things. So is excessive busyness. We have to be willing to hear these kinds of evaluations from those who know us well.

We also have to give them the opportunity to exercise such a role. I’m incredibly fortunate to have family and friends who really believe in me, understand me, and are prepared to sensitively support me, so that I can pursue my SoulPurpose in a balanced and integrated way.

How can tasks and roles that seem so different (such as car dealing and writing/teaching) be done in a way that gives a sense of integration and wholeness to my week?

I am a car dealer … and I also work for a Christian organisation. I’m sure that when some people hear that they shake their heads and wonder how I could end up working in such seemingly opposite worlds. And yet, for me there is no incongruity between selling cars and teaching the Bible, mowing the lawns and writing a book on pain, paying the monthly accounts and giving counsel to a school principal. How did I reach that awareness?

Three revelations over the years made it possible. The first was the discovery that all work, done to the glory of God, is of value. There is no hierarchy of tasks. Nor is there a mystical division between “secular” or “spiritual”. Each task I do has value, and contributes to the call to follow Jesus. It all counts.

The second was the realisation that God himself is a worker – and that not all of his jobs are highly creative. The type of work he engages in is astonishingly varied, and includes some rather mundane maintenance work. If it’s alright for God, then it should be alright for me!

The third revelation was coming to terms with the incredible diversity of abilities and opportunities I had. There were so many ways I could serve God and other people. The challenge was to learn how to work Christianly in all things – in a way that glorified God and helped build his kingdom. Car dealing can do this. So can washing the dishes.

There are periods when I feel anything but motivated. How do I deal with those down times?

Much of what I do requires me to be a self-starter. And an important component of my working week is long-term in nature – where the benefits may not be seen for years. So inevitably there are days when I fail to be motivated to tackle these long-term tasks, weeks when the downside of my melancholic nature gets the better of me. “What’s the point of this?” “Is this really going to make a difference?”

In these times of self-doubt and lack of motivation it’s easy to get caught in the trap of just “busy-ing” myself with some of the more tangible tasks. There are always files I can tidy up, emails I can answer, dishes I can wash. But often these easy options simply act as diversions and distractions, when I know I should be attending to other matters. Bringing balance and direction to my working week is not easy.

So I am learning about myself and trying to work in a way that is more in tune with my motivations. For example, there are times in the day where I generally find it easier to do thinking and writing work – mainly mornings and late afternoons. Freeing up time in these periods gives me a better chance of using the time well.

Knowing when to be hard on myself is a key. And so is knowing when to cut myself a little slack. Sometimes I need to give myself the freedom to go for a walk or to have a sleep – I don’t always have to be “productive”. Other times what is required is a bit of application – just getting stuck in.

Lack of motivation can result from lack of stimulation – interacting with others may then be the right thing to do. And then, of course, there are times when those practical jobs are appropriate – I’ve been absorbed in creative work for two or three hours, so now is the time for some mechanical tasks.

Have I mastered it?

Bringing balance is an ongoing challenge and there are many times when I get it wrong. Sometimes the fallout from the imbalance requires some drastic action – like having to reduce the number of balls in the air, or learning to say no to a certain opportunity.

For me perfection is definitely a long, long way down the track!

Exercises and Resources for Learning to Juggle Competing Demands

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Questions to Consider

1. What aspects of our stories did you particularly identify with? What parts challenged you?

2. Think through the following statements as they relate to your life:

• Short-term imbalance is inevitable; long-term imbalance is destructive.

• Being a responsible and reliable person doesn’t mean you have to deal with every problem that arises.

• Because you can doesn’t mean you should.

• People are more important than jobs.

Your personal balancing act

One helpful way of maintaining balance in your life is suggested by Richard Bolles in his book The Three Boxes of Life.

Bolles notes that traditionally life has been divided into three areas, each dominated by a particular activity – Education, Work, and Retirement. He suggests that it would be more healthy if we saw Learnng, Working (paid and unpaid) and Playing as essential ingredients of each stage of life. Bolles invites us to divide a circle into segments that portray what kind of time and energy we are currently investing in each of these activities and then decide if there is anything we would change in our present circumstances if we were really committed to lifelong learning, lifelong working and lifelong leisure.

He suggests that to help us analyse carefully what is going on, during the course of our life we need to regularly ask the following four questions:

• What is happening?

• What do I need for my survival?

• What meaning or mission or ultimate goal shapes my life?

• How do I arrange my life now to most effectively sustain me and work towards my goals?

These four questions, asked in this order, need to be answered for each of the Learning, Working, and Playing dimensions at every different stage of life.

Note: Ongoing or lifelong learning is accepted as an important part of working life these days – partly because of our need to grow technical skills, partly so that we can develop as people, but also partly because of our constantly changing world. We cannot assume that the tasks we work at today will be the same or even exist in ten years time. For example, forty years ago most churches had need of an organist. Today the organ has been largely replaced by electronic keyboards. Who would have thought back then that a sound technician might replace an organist?

Step 1

Divide up the following circle into three segments – learning, working, playing – making each segment proportional to the time and energy it currently takes in your life at the present time.

Step 2

Ask yourself the four questions listed above.

Feedback from friends: personal reflections in a small group

Do the previous exercise as preparation for a group session. In the group show your personal pie-chart, explaining it and your answers to the questions of Step 2. With the help of the others in your group, aim to sharpen your understanding of how you are working out your priorities in your life, and how you can make your life more balanced.

Resources

Doug Sherman and William Hendricks, How to Balance Competing Time Demands, (NavPress,1989).

Mary Ellen Ashcroft, Balancing Act: How women can lose their roles and find their callings (Downers Grove: IVP, 1996).

Richard A. Swenson, The Overload Syndrome: Learning to live within your limits, (NavPress, 1998).

Richard Bolles, The Three Boxes of Life (Ten Speed Press, 1978).

Chapter 9: Mind Your Own Busyness

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There is more to life than increasing its speed. (Mahatma Gandhi)

You may not be a workaholic. (Then again, living in the 21st century, you just might be!) But one thing is almost a given – you go through long periods when your life is far too hectic and busy. It seems that 99.9% of the population knows all about stress and nervous tension. Too many things to do, too many people to see. “Stop the world now – I want to get off!”

There is a tragic irony to the situation most of us find ourselves in. Our culture has never been more materially rich. We have all the gadgets and toys one could imagine. Yet as Robert Banks notes, we find ourselves caught in a new poverty – a lack of time.[1]

Why are we so busy?

Why have we allowed the treadmill of life to speed up? Why do we have to live faster and faster? Why do our lives seem to be spent just trying to keep up?

Pace of life

Thirty years ago, Alvin Toffler predicted it. And it’s just as he said. Over the past generation the pace of life has increased dramatically. We see it most acutely in the way technology, communications and transport have changed.

But hang on. Shouldn’t the advent of cars, new motorways, faster aeroplanes, computers, mobile phones, fax machines and the internet make it much easier to do our work, and free up much more time? Those new appliances: the microwaves and the automatic washing machines and all the rest – aren’t they “labour-saving devices”?

The answer to that is yes – and no. Yes, they do save a lot of time and effort. No, they don’t slow life down. It turns out that for some perverse reason the benefits have been well and truly overwhelmed by a whole series of unexpected pitfalls. Thanks to mobile phones we can be swiftly in touch with our loved ones – but we also find ourselves at the mercy of every caller, however trivial the enquiry or inconvenient the time. Thanks to the modern motor car we can get quickly to other places – but we get caught in traffic jams on the way. (If you live in an area where you are blessed with clear roads, then don’t get smug. It’s a safe bet you squeeze far more destinations into your schedule than your grandparents ever did when they walked or caught a tram.)

And the final insult is that we actually have to work longer … in order to earn the dollars … in order to pay for those microwaves and washing machines. And then to have them repaired … or updated. (Think of the domestic crisis when the washing machine breaks down. Or the stove. Or that greatest of all domestic disasters, when there’s a power failure…)

The writers of Affluenza put it precisely. “Swelling expectations lead to a constant effort to keep up with the latest products, to compete in the consumption arena. That, in turn, forces us to work more, so we can afford the stuff. With so many things to use, and the need to work harder to obtain them, our lives grow more harried and pressured.” [2]

Where did our extra free time go? Where did all those other demands come from?

Productivity Has Become a God

We are a culture fixated on Productivity – leading to Progress and Growth. The gods of the 21st century are not wooden, stone, or bronze. They are economic.

Our whole system is built on the belief that for our society to be a great place to live, this year we must produce (and therefore consume) more than we did last year. Apparently this is real progress! The measuring stick is the increase in GNP (Gross National Product).

It doesn’t take too much imagination to work out where this leads. Enough is never enough. New levels of productivity must be achieved this year – and next year – and the year after. Only by literally working harder or faster, or by employing ever-newer technology, can this be achieved. In a cruel twist, the record sales figures produced by committed and hard-working staff last year become the starting point for increasing this year’s goals. The reward for the poor staff caught in this tightening vice is increased consumption … which, of course, they must pay for by increased earnings.

Unreasonable expectations from the workplace

Amidst such a pervasive ethos, it’s hardly surprising that many of us struggle with increased demands from our jobs. Longer hours, more productivity, less staff to do more and more, expectations of taking work home or coming in to the office in the weekend, and so on.

The demands on employees have dramatically increased over the past fifteen years. In fact, according to Harvard economist Juliet Schor, Americans are now working 160 hours more per year (on average) than they did in 1969. That’s nearly a whole month of extra 40-hour weeks! [3]

We don’t have too much choice. If we don’t meet the expectations will we get the chop and be replaced by others who are prepared to sell their soul for the company?

“Home-maker” parents are caught in the same bind. It’s no surprise to find that studies report mothers (and the occasional home-staying father) spending more time shopping and ferrying children than their parents did.

We gladly recognise that there are employers who aim to create a work-life balance in their companies. We suspect, however, that far more often employers relate to their staff as if they own them – as if there is nothing else in life nearly as important as the job. In recent years the situation has been made even worse by “contract work” – where the worker is simply contracted to do a specific job. This can mean fewer and fewer companies that have a long term commitment to their employees, and feel responsible for their wider well-being.

Breaking out of this is not easy. Unscrupulous managers and employers will push staff as far as their employees are prepared to be pushed. And, perversely, even where an employer creates a positive work environment, many of us still drive ourselves to earn more, using credit or extra part-time jobs, or both. Our whole culture is based on the premise that we need more and more things.

Stages of life

Certain periods in life are more demanding than others, and this accentuates the pressures and demands. For example, the writers of this book fulfil numerous roles in a week. We are parents, marriage partners, home owners, neighbours, board members and friends. Alistair is a pastor and teacher, Annette a postgrad student, Wayne a businessman and writer. And in our spare time we all run a taxi service and volunteer support crew for our children and their many and varied activities.

Parents among our readers will be well familiar with the syndrome. We all happen to be at that stage in life where the number of roles we carry is probably the greatest it will ever be, and those roles stretch us to the limit.

Furthermore, certain parenting stages are extraordinarily demanding even without multiple roles. For example, if you have two or more pre-schoolers you will feel you have precious little discretionary time. (And any scraps you do have are constantly rendered useless because you have so little energy left. You repeatedly find yourself collapsing in desperately needed sleep, or flopping in a vegetable-like state in front of the TV!)

For many parents the stress of raising children is accentuated by the lack of close-at-hand family support, separated as we so often are from parents and siblings. And it can be made worse if the employed partner faces unrealistic demands at work, so that two-parent families are in reality, one-parent families for large chunks of the week.

Busyness is now a virtue

There’s another crucial reason why many of us are so harried. Busyness has become a virtue, not a vice. In our society – and indeed in our churches – you could be forgiven for thinking that “busyness is next to godliness”. Mention how hard-at-it you are and you are likely to be highly affirmed.

So why do we want people to know that we are so industrious? Because busyness is equated with importance, significance and success. We desire to be esteemed and wanted. We are affirmed and valued when we are always on the go. So we become skilled players of the “I’m just so incredibly busy” game.

“How’s your week been, Wayne?” “Oh, so busy, Gary. I had to go to Sydney on Monday for a business meeting; Tuesday I was due to meet with a visiting CEO from the US; Wednesday I had a home group meeting in the evening; Thursday it was off to Auckland to see some clients for two days. And now my business partners have told me I need to fly to London on Monday week to sort out a problem over there. I tried talking them out of it but they said I’m the only one who can do it. I feel exhausted.”

Gary is impressed. “Wow, you have been busy, Wayne. You need a break.” And inside Gary’s head a little tape is running: This guy must be really important; he’s run off his feet. When he asks me how my week has been, how can I embellish it so it sounds like I’m really busy too – and therefore important?

We don’t want to be considered lazy

Perhaps a further cause of busyness, at least among Christians, is the desire to avoid being labelled “lazy” – for this is one of the worst of evangelical sins. We work hard to “pull our weight”, and often end up overcompensating. It’s easy to soon become driven.

Is busyness a bad thing?

So far in this chapter we’ve made an underlying assumption that being busy is wrong. At first glance this may seem to go against what we have been taught about the Christian life.

After all, aren’t we called to “give our lives for the cause”, to expend ourselves on behalf of others? And wasn’t it the Puritans and early evangelicals who taught us to view time as a precious resource which should not be wasted?

The answer to this is, of course, yes. We are called to be meaningfully employed in God’s kingdom. In that sense, busyness may not be totally negative. And certainly there are times in our lives when we must urgently complete a task. Nehemiah was in just such a bind as he raced to finish the walls of Jerusalem before his enemies could exploit the weak points. Farmers can’t afford to lose a minute when the time is right for bringing in the harvest.

However, when in this chapter we refer to busyness we mean the overwhelming and persistent feeling that there are just too many things to do, too many people to see … and too little time to get it all done.

All of us go through busy patches. But when busyness becomes a way of life – a regular habit – it turns destructive.

Busyness will often divert our energy away from the most important issues of life, and undermine what we were made for. Our homes can become railway stations or B&B’s; our stress levels go through the ceiling; there is little or no time for growing relationships; we often have the feeling we are busy with so many things, but really not doing any of them justice; time for nurturing spiritual disciplines is sacrificed; reflection, prayer and relationship with God are squeezed out.

These are just some of the results of being habitually busy. Such a lifestyle also puts pressure on other resources, like money. Our frantic state may lead us to take shortcuts for meals – eating out frequently, buying more takeaways and pre-prepared meals, options which cost a lot more and put pressure on our finances.

The pace of life we set for ourselves can cause us a lot of damage. But is there anything we can do about it?

How Do We Counter a Breathless Pace of Life and Move Towards Balance?

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There are several ways to get our busy lives in better balance.

Be focused on what is most important for your life

Discovering your SoulPurpose allows you to work out what your priorities should be.

Frequently we take on roles and tasks that don’t fit who we are. This might be through a sense of obligation or of supposed importance. More likely it’s because we simply haven’t worked out where we fit in God’s scheme of things. Discovering who we are and who we’re not, and being content in that, will help us to build a grid which sifts the stuff we should be doing from the stuff we shouldn’t. You might call it strategic living.

There’s another angle on getting our priorities back in line. It’s learning the value God places on relationships. This is a lesson Martha had to learn – the hard way, as Luke recalls:

As they continued their travel, Jesus entered a village. A woman by the name of Martha welcomed him and made him feel quite at home. She had a sister, Mary, who sat before the Master, hanging on every word he said. But Martha was pulled away by all she had to do in the kitchen. Later, she stepped in, interrupting them. “Master, don’t you care that my sister has abandoned the kitchen to me? Tell her to lend me a hand.”

The Master said, “Martha, dear Martha, you’re fussing far too much and getting yourself worked up over nothing. One thing only is essential, and Mary has chosen it – it’s the main course, and won’t be taken from her.” (Luke 10: 40-41, The Message).

Martha was anxious to produce a welcoming meal. Is that important? Absolutely. Luke tells us about this incident not so that we should rate the spiritual level of different activities. He’s not saying it is more spiritual or important to sit down and spend time with Jesus than it is to do the dishes. The point Jesus was making was that activism shouldn’t rule our lives. There are strategic times when relationships need to take priority. At those times “productivity” should take a back seat. Knowing when to be active and when to relate, reflect, and pray is a critical act of discernment.

Many of us can identify with Martha. There’s a lot to be said for getting things done and out of the way. But Mary and Martha had all too few opportunities for sitting down and talking with Jesus. On this occasion Martha was wasting a rare opportunity. It’s important to discern the appropriate thing to do in each situation. We need to live strategically…

Learn how to say “NO”

Saying no is one of the most important skills you can learn. It can become easier when you understand how you were made and what you are called to be involved in. (The activities of the previous chapters will have helped you identify this more clearly.) What is it that God is calling you to make the primary involvement of your life? That’s what you should focus on. When people are laying on you the expectation that you should deal with a particular problem (or you are laying that expectation on yourself), ask these questions.

• Am I the right person to do this?

• Is it something I am equipped to deal with?

• Are there others who could do it as well or better?

• What other priorities do I have at this time?

• Should I really be putting them aside in order to deal with this?

It’s true that there can be times when we sense God asking us to do things which don’t “fit” well who we are. But that should be a conscious decision we make, rather than simply responding to the needs of the moment.

Remember, there will always be more opportunities and needs out there than any one of us can deal with. Learning to sense which ones God wants us to be involved in, and to feel okay about saying no to others, is critical if we want to make a difference. Time is a gift from God – but it’s a limited gift.

Which leads to the next point…

Realise you can’t do everything

None of us is called to save the whole world. That’s God’s job! When we accept internally that we are simply junior partners with God in his work, it substantially alters our perspective. The air of indispensability is gone.

Sometimes we simply have too high a view of what we are doing. That can distort our priorities so that we end up worshiping our work.

Build habits and routines that assist in the rhythms of life

Life is not meant to be all about activity. Genesis is clear on this. The example of God’s work in creating the Cosmos should act as a template for us in our activity. What did God do after six days?

God took a break.

Through the Bible we discover that God has established natural rhythms for healthy living – and in one case (the 24-hour day) he even assisted us by turning off the lamp! So we have day and night; and we have working week and Sabbath. It doesn’t end there. Israel’s calendar also included regular “religious festivals” (some lasting several days), the sabbatical year (every seventh year when the land was rested) and the year of Jubilee (the 50th year – after seven sets of seven years).

With all of these God intended to structure into the normal schedule of work a balancing rhythm of rest. How we do this in our modern and largely urban context is a personal challenge we all must face. But rest we must – not only because our weary minds and bodies need a “breather”, but also because for our own health we need to constantly realign ourselves with our Creator and his Creation.

Jesus is our ultimate example. As Os Guinness says, for Jesus “…spirituality is plainly not a life of contemplation divorced from a life of action…There is only the rhythm of engagement and withdrawal, work and rest, dispensing and recharging, crowds and solitude, in the midst of one of the shortest, busiest public lives ever lived.”[1]

Strikingly, one of the features of NZ society in the past fifteen years is that Sunday has become like every other day of the week. On what used to be the day of rest, shops are now open and sporting events held. This means that we have to be much more intentional about building the weekly rhythm of rest into our lives.

For example, an acquaintance who has very busy weekends tells us that ten years ago God spoke to him quite specifically about taking every Wednesday off. Though it has been hard at times he has held to this commitment, and reckons that he has actually been more productive as a result.

Simplify your lifestyle

Our lives are generally too cluttered – with things, desires, and activities which are not helping us to live faithful lives of discipleship. We need to think seriously about simplifying our lifestyle and lowering our expectations. Richard Foster comments that:

“(Christian simplicity) allows us to see material things for what they are – goods to enhance life, not to oppress life. People once again become more important than possessions. Simplicity enables us to live lives of integrity in the face of the terrible realities of our global village.”[2]

The call to simplicity is not a call to do away with material possessions. Neither is it some kind of mystical extraction from our culture – a total rejection of all that modern life offers. Rather it is an approach that enables us to see the wood from the trees. What is really important about this life comes clearly into focus, while the clutter is sifted out. In such a state, our real priorities are able to be lived out.

Many of us actually have a standard of living well beyond what we need. Tragically we don’t realise it. For most of us really do think that we are “just getting by”. However, when we dig below the surface of our expenditure we can soon discover that we have chosen or bought into a particular standard of living. Our choice of home (size, geographical location, features, material it’s built of), our living situation, transport, furniture and furnishings, entertainment, eating habits, holiday options, etc., all dictate the standard of living we choose to maintain. As we stated in our book Where’s God on Monday? :

Many of us can actually live on substantially less with very little pain. Buying a house in a cheaper area of town and then resisting the desire to “upgrade”; buying a second-hand vehicle that has already depreciated substantially but still has good life in it; settling for mainly second-hand furniture; eating out only occasionally; keeping one’s wardrobe to a minimum and wearing clothes till they are well-worn; choosing cheaper forms of entertainment and holidays – all these are some of the practices we’ve pursued over the years. And they have reduced the cost of living substantially. During the years of greatest expense (teenage children!), simplifying our standard of living has meant much less financial pressure on us than on many of our friends. We are content to live on a lower income and therefore have more time and energy to give to other matters – including rest.

Recognise overchoice

A simpler lifestyle affects our role as consumers in modern society. Writing over thirty years ago, Alvin Toffler noted the huge complexities developing for people through what he described as “overchoice” – “the point at which the advantages of diversity and individualisation are cancelled by the complexity of the buyer’s decision-making process.”[3]

We are faced by too many choices on too many products. Having to decide between a dozen different cereals at the supermarket is challenge enough. But then just down the aisle is another choice – and another – and another.

The skills required to negotiate through such a gridlock of choice are increasingly important. Savvy consumers read a lot and investigate the pros and cons of particular brands and models. But with each new invention we complicate our lives still further – rather than simplifying things. This is hardly helpful for our spirituality, and it frequently makes our lives even more hectic.

There are no easy answers to the state of overchoice we find ourselves in. It will help if we can keep “essential” requirements to a minimum, and if we can regularly remind ourselves and each other of the problem. As with so many matters of healthy living, this is a dilemma which is easier to face when we do it with like-minded people. Talking these things over with alert and supportive friends can keep us sensitive to the issue.

Create “holy spaces” and build spiritual disciplines

Learning to shut the office door for a few minutes of relative solitude; pulling to the side of the road and turning the truck engine off; putting on a video for our preschool children while we take a coffee into our bedroom for half an hour’s peace – these habits are necessary in order to nurture our spirituality (to say nothing of our sanity!).

This type of slowing down is, in reality, a spiritual discipline. However, as Os Guinness points out:

“Neither of the two terms in ‘spiritual discipline’ comes easily to us as modern people – we are by nature neither spiritual nor disciplined.”[4]

So we have to work at it! Till it becomes as natural to us as breathing.

The call to “full” living

When we provide these suggestions for dealing with our incessant busyness, we are not trying to construct a neat “10 steps” programme. What causes our overly hectic lifestyles is a complex mass of demands that won’t be dismissed easily or simplistically. Our circumstances and responsibilities differ, and as a result the challenges are greater for some of us than for others.

Nevertheless, we hope that this chapter will be a catalyst. We hope that it will help you, and us, to aim for more consistency between what we really believe in and have been “made for” … and the reality of our day-to-day living.

Busyness is a bit like passive smoking! None of us can avoid the effects totally – unless we cloister ourselves away. But that means either being a closed sect removed from the culture; or, by opting out of the “rat race”, selfishly protecting our time and resources for our own indulgence. The latter is definitely not an option for a Christian, (and even if it was, we suspect busyness is so much in our blood we would soon get bored!).

The purpose of working against the downsides of busyness is not so we can indulge ourselves more. Far from it. It is exactly the opposite. It’s so we can be more effective, focused and productive partners with God.

A friend draws a distinction between a busy life and a full life. One could easily dismiss this as just playing with words, but he has a point. It might be a busy day if we rush around vacuuming, cleaning windows, weeding the garden and trimming the edges. It would be a day used to the full if we leave the hedge unclipped and instead spend an hour under the shade of a tree with a favourite book. It might be a busy week if we work late each night getting that recommendation paper finished on time for the boss. It would be a week used to the full if at one point we drop what we’re doing and visit friends who have had a disaster. It might be a busy year if we work long hours getting our new business up and running. It would be a year used to the full if we down tools when we see the signals that a client is having a bad time and needs someone to talk to, or a shoulder to lean on.

A full life is one that values balance and integration. A full life calls for sensitivity – to what God is doing, to the needs of others, and to our own needs. And it’s the kind of life that is free enough to be wonderfully spontaneous at times – dropping what we’re doing to help someone else or to play a game with a child, to throw a party or to send someone a gift. When we allocate our time we reveal subtle yet critical values.

We suspect this is something of what Jesus had in mind when he said, “I came so that everyone would have life, and have it in its fullest.” (John 10:10, CEV).

Erma Bombeck’s little prose If I had my life to live over, picks up some of the sentiments of living a full rather than a busy life. It’s worth reflecting on:

If I had my life to live over…

I would have talked less and listened more.

I would have invited friends over to dinner even if the carpet was stained and the sofa faded.

I would have eaten popcorn in the “good” living room and worried much less about the dirt when someone wanted to light a fire in the fireplace.

I would never have insisted that the car windows be rolled up on a summer day because my hair had just been teased and sprayed.

I would have burned the pink candle sculpted like a rose before it melted in storage.

I would have sat on the lawn with my children and not worried about the grass stains.

I would have cried and laughed less while watching television and more while watching life.

I would have gone to bed when I was sick instead of pretending the earth would go into a holding pattern if I weren’t there for the day.

When my kids kissed me impetuously I would never had said, “Later, now go get washed for dinner.”

There would have been more “I love you”, more “I’m sorry…”

But mostly given another shot at life, I would seize every minute look at it and really see it… live it… and never give it back.

I would tell all my friends that I need them and love them and that my life would be empty without them!

For personal reflection

1. Of the reasons given for busyness, which ones especially affect you?

2. If unrealistic expectations from your employer is one reason you can identify, write down as specifically as you can what you think are reasonable expectations. Schedule a meeting with him/her to discuss these expectations, and to see if you can agree on a common list of solutions that are fair both to you and to your employer.

3. Think about the pressures you find yourself under at present. Which of these are external (for example, the demands or expectations that others place on you) and which ones are internal (inner compulsions or “voices from the past” such as a need to please, to be a perfectionist, to live at a certain standard or to achieve certain goals)? Are there any ways in which you feel you are a “driven” person? What steps can you take to change this? What help do you need to change?

4. Think about how you take time out or do things just for yourself. Which of these activities cause you to slow down and “unbusy” yourself? Which ones just reinforce the hectic pace of life you experience the rest of the week? Which of these activities are genuine energy gainers (i.e. recharge your batteries) and which ones are actually energy drainers (sucking more of your energy)?

5. Take time to meditate on the following words of Jesus (Matthew 11:28-30 The Message)…. “Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me – watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.”

Feedback from friends: discussion topics for small groups

1. What are some examples of overchoice in your local shopping centre at the moment?

2. What are some other possible reasons for life being constantly busy?

3. Tom Wright comments: “Only in a society that has its priorities drastically wrong could a football pools advertisement shout, ‘You’ll never work again!’ and mean it as a promise, rather than a threat.” How do we help each other to see that the purpose of “unbusying” ourselves is not so we can live even more self-indulgent lives – taking it easy and “enjoying life” – but so that we can concentrate on living holy lives of obedience?

4. Discuss some of the following quotes:

“All junior executives should know that if they work hard ten hours a day, every day, they could be promoted to senior executives so that they can work hard for fourteen hours a day.” John Capozzi

“Although people will pay to fix their stress, they are not about to change the lifestyle that is causing it.” David C. McCasland

“If the most conscientious physician were to attempt to keep up with the literature by reading two articles per day, in one year this individual would be more than eight hundred years behind.” Octo Barnett M.D.

“Work expands to fill the time available.” Parkinson’s Law

Things Keep Changing

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Chapter 10: Growing Through the Stages of Life

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Time is a dressmaker specialising in alterations. –Faith Baldwin

“What do you want to be when you grow up?”

According to Paula Poundstone, adults are always asking little kids this question. (She reckons it’s because they’re looking for ideas!) But have you noticed a curiosity about the enquiry and its answers? “I want to be a fireman/policewoman/teacher…” In our western culture it’s all about what we want to do rather than who we want to become.

So just exactly when did we become “grown-up”? Was it at some pre-ordained age? Maybe 21, or 18? Or is maturity more complex and variable than simply sticking a label on us at a certain birthday and calling us “adult”?

For many years it was taken for granted that human development went through the four stages of infancy, childhood, adolescence and finally adulthood. The last one was supposedly a stable state. Once we got to it … that’s who we were. However, since the latter half of the twentieth century there has been a growing awareness that adulthood itself comprises a number of steps toward greater maturity – each one often, though not always, identified with a particular age period. [1] Much research has focused on trying to understand these different stages and the transitions that accompany them.

Life, of course, is a rich tapestry that cannot easily be divided into neatly categorised sections. People are all so very different in their development. Some mature more quickly than others, gender and cultural differences influence the pace, as do changes within a culture from one generation to another. For example, Gail Sheehy suggests that the crises usually met at age forty in the 1960s and 1970s now seem to be experienced at age fifty in the new millennium.[2]

The point remains, however, that there are a number of predictable development issues which come along in most people’s lives. While it’s true that there are variations between men and women, and from one culture to another – so that we may meet these issues in different ways and at slightly different ages – nevertheless meet them we all will. Life is definitely not static once we attain adulthood.

These stages of growth and development can change our lives in unexpected ways. As a result, they can have a dramatic impact on our sense of identity … and therefore on our SoulPurpose.

Who am I?

There are three major transitions in life when identity issues are up for grabs. During these times our SoulPurpose, and with it our career and life-planning decisions, come into sharp relief.

The first is the transition that occurs during adolescence and early adulthood, when we are concerned with entering the workforce.

The second is at midlife when we tend to take stock of our lives. We become aware, slowly or suddenly, that we no longer have time to do all the things we want to. The urgency of passing time causes us to examine which of our goals are really important to us.

The third is at what used to be called retirement, but is now often referred to as the third age. Because people are living longer, this transition can involve making new choices that may include a mixture of paid and unpaid work.

Let’s look at each of these three critical life stages and consider how they affect our identity, and with it our SoulPurpose.

Adolescence and Identity Development

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Erik Erikson wrote that the major crisis of adolescence is the forging of an identity. This identity can be expressed as the beliefs and values that a person stands for, and the direction in which that person chooses to go.

James Marcia picked up on Erikson’s findings and elaborated on them. He suggested that even though forming an identity was the goal of adolescence, not everyone was successful and that an individual could achieve (or get stuck in) one of four identity states. He described them as:

1. Identity foreclosure

Mike left school when he was 16, largely because his father told him to go and get a job. So that’s what he did. One of the local banks was advertising for tellers. He applied and soon found himself behind the counter of a downtown branch. He didn’t particularly enjoy the work but he gained some degree of competence and soon found himself promoted. Twenty-five years later Mike realised he hated the job he had to go to each day.

Identity foreclosure is where we shun exploring alternatives and take, often uncritically or without any reflection, whatever principles, values or direction which the authorities in our life pass on to us or direct us to. This can be particularly relevant in the SoulPurpose process. In later years, adults who have “foreclosed” on their identity at adolescence may be the ones who make a sudden career change at midlife. They have finally begun to explore alternatives and have arrived at their own sense of SoulPurpose, rather than something just handed down to them.

2. Identity moratorium

Sue is 25 years old … and has a reputation for making “weird and wacky” decisions. Some of her family harp on that she has “never grown up”, and there’s an element of truth in this. Sue’s choices, like her inexplicable job changes, indicate that she has postponed thinking through who she is and what she is made for. Her unrealistic explorations are simply delaying the inevitable –deciding what she is going to do with her life. Sue has, indeed, not allowed herself to grow up.

Sue’s identity is stalled in what Marcia calls an identity moratorium – a stoppage which is hopefully temporary. Because she is only 25, Sue’s family and friends have so far made allowances for her, arguing that she is still young and has time on her side. But the longer Sue’s moratorium continues, the less tolerance others will give her. After all, we can’t put a hold on grappling with our identity forever – though sadly there are individuals who don’t move on, often drifting from job to job without any seeming connection between them.

3. Identity diffusion

Murray is literally going nowhere in life. He is drifting aimlessly without any sense of urgency. Murray is neither looking at career alternatives nor is he even interested in doing so. He represents identity diffusion, a state of not having yet faced up to a core part of adolescence – the awareness of the need to do something with one’s life. Part of the reason for Murray’s total inertia and disinterest may be that he is yet to experience a crisis or major challenge to the way he is living.

4. Identity achievement

Julie, on the other hand, is passionate about making her life count for something. She has taken a while to work out what she wants to achieve in life, but has now set a clear course towards Christian development work in an Asian country. Julie is only 24 but she has grappled well with what kind of contribution she can make, and with what values and beliefs will drive her life. She has reached what Marcia calls identity achievement, through exploring some alternatives and then making a commitment.

Exercises like the ones in this book can help facilitate this process, by helping people like Julie take some time for self-reflection in order to move on.

The following chart summarises the distinction between these various states of identity.

Identity States	Experienced a Crisis	Searched Alternatives	Made a Commitment
Diffusion	No	No	No
Foreclosure	Yes	No	Yes
Moratorium	Yes	Yes	No
Achievement	Yes	Yes	Yes

It’s natural at adolescence that quite a lot of focus is given to preparing for a “career”. However, we are anxious to make clear in this book that career is not to be confused with our whole life’s work. Ultimately our SoulPurpose is expressed through a mixture of paid and unpaid work. The degree to which people find fulfilment of their SoulPurpose through a career differs from person to person. For some, investment in activities outside of paid work is a more important component than for others. Striking a healthy balance through which we can give expression to this at different stages of life is a subject we’ve already given some attention to in chapter 8.

It’s also important to note that identity development encompasses more than just what we do. Despite our childhood focus on the future job, once we finally do become train drivers or prime ministers or astronauts we discover there are much deeper issues that concern us – especially how we relate to others, and what we come to believe. All such issues are up for consideration in the transitional years.

Midlife Identity Development

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Adolescence is not the only time in our lives when identity development and the search for SoulPurpose come to the fore. It also occurs at other stages, especially midlife.

The period of midlife can be any number of years and is usually located any time between the ages of 35 and 60. It’s a staging post – kind of like a half-time in the game of life (as Bob Buford puts it). This growing awareness of being half-way along life’s journey evokes different responses in different people. Lillian Helman the American Playwright wrote, “If you’ve invested yourself in life, you’re pretty certain to get a return. If you are inwardly a serious person, in the middle years it will pay off”.

That may be so, but how many of us actually feel more like Dante (the 14th century poet) who wrote “Midway in life’s journey I was made aware that I had strayed into a dark forest, and the right path appeared not anywhere”? This transition can be a perplexing and disorienting time.

Midlife has received huge press over recent years. Unfortunately much of it has been rather sensational, focusing on “midlife crises” – like the businessman who runs off with his secretary and the company money, leaving his wife who “just doesn’t understand me”.

Most midlife experiences are nothing like so dramatic. A better term for describing the more predictable experiences at this time may actually be midlife consciousness. This is an important and valuable time of re-assessment, a time for taking stock of where we are going in life. Is our direction of the last two or three decades really where we want to go?

The questions midlife often raises are quite different from those of earlier years. By 40 most of us have experienced a number of successes and satisfactions … as well as our share of dashed dreams and failed expectations. This mixture of joys and disappointments combines with the growing realisation that our years are limited. This is the context in which we find ourselves pushed to re-assess what our life is all about.

Depending on how much we perceive we have achieved, this can be a threatening experience. There will be feelings of grief where dreams have not been attained, or somehow lost along the way. There will be a sense of waking up to the realisation that some of the dreams we held were never our own but were pressed upon us by others (as well as the relief of finally letting these go). There may also be anger at wasted or lost opportunities.

Men in particular often experience a shift from their earlier dreams of “success” to re-adjusted dreams of “significance”, often involving a new clarity on what are the important values to live for. Words such as relationships, legacy, contribution begin to figure more prominently in their vocabulary, and achievements, goals, success somewhat less.

Many of the people who participate in life-planning courses are working through their midlife consciousness. Often earlier career choices were shaped by influences other than meaning-of-life factors – things like money, family expectations (or a reaction against these), location, etc. Now, at midlife, work acquires new meanings. Am I making a worthwhile contribution (to my family, to society, to God’s work)? How much time do I have left to achieve the things I want to achieve?

Erik Erikson calls the crisis of this time a struggle between “generativity and stagnation”. Generativity is the sense that one is making a worthwhile contribution to those who follow – whether expressed in parenting younger generations, or through employment or voluntary community work. Stagnation is the sense of sliding into retirement, of unwillingness to keep growing and learning– and is similar to what others call “inner death”.

Midlife may have a number of different implications for women. For those who have been raising children it means a time of taking stock of their life as their family becomes independent. Many of these women return to employment with a vigour more reminiscent of young men in their twenties.

For those women who have delayed child bearing and rearing, the approach of midlife signals a time of making a decision that will no longer wait. Other women who have remained single out of circumstances or choice also face the end of their child-bearing years, and may need to grieve this lost opportunity. Similarly, for an increasing number of women who have left childbearing until later, infertility takes a toll. The work that once claimed their time may now lose its attraction. For the previously contented career woman, midlife may signal a change to a more “meaningful” occupation – this perception will be defined in different ways of course. Some women who have spent two decades establishing themselves at work may now long for time with their families. Their career isn’t working for them anymore.

Frequently for men the frenzied approach of their early work years can no longer be sustained at midlife. Energy levels drop and there is usually a growing sense of one’s own mortality. Many men become aware of the sacrifice they have made in terms of their time with their family in order to pursue work goals. This causes them to rethink the whole work question. For some the financial security they have established during their early work years, or a sudden redundancy settlement (or second, or third redundancy…), means they can now afford to consider other occupations that previously were not so realistic. Others find that their paid employment does not offer them any chance to make a meaningful contribution. For these men, family, voluntary work and/or leisure-time occupations may become the way they can express generativity.

In marriages a subtle reversal may occur in the focus of each gender. The man may become more aware of the importance of relationships, even if it is the golf gang, while the woman suddenly has a drive to achieve more outside of the home. These differences can be heard in the conversations of midlifers. A man may talk of the way his life was task-driven, of the emphasis on individuality – and he may now affirm the importance of community and connecting with others. Meanwhile, the woman may be longing for a little individuality, having been absorbed (and sometimes enmeshed) in relationships for most of her life.

Midlife consciousness need not be all about loss and regret. If anything it is a time of opportunity. It’s about offloading things that are no longer useful, in order that we can continue with the journey without being weighed down. Midlife means an appraisal of all aspects of our lives – work, relationships, physical health and well-being, spiritual growth, and more. The questions midlife raises should bring clarity to the big issues of life – who am I, what am I living for, and where am I heading? It can be a time of creativity as in partnership with God we re-fashion some of those old dreams into more authentic packages. The things of value from what has gone before can now result in renewed wonder, as we move into a new phase of life with a fresh appreciation of how wondrously we have been put together.

A British television documentary series called Seven-Up has traced the lives of a number of individuals from the time they were seven years old, interviewing them at seven-year intervals. In the most recent programme (reflecting on the period between ages 35 and 42) there were some fascinating changes. At 35 a brashness and fearlessness still pervaded some of the participants. By age 42, there was a softening of attitude that almost approached defeat in some and graciousness in others. Even the previously most unlikable personalities seemed to become more likable. The rough edges had been knocked off them, though the knocks of life had in different ways left scars of one kind or another. Midlife consciousness was having its effect!

Perhaps the story of Jacob wrestling with the angel (in Genesis 32) is a helpful picture of midlife consciousness. It can be a time of turmoil, and when it fully engages the traveller you can be sure that there will be some rigorous wrestling done. Almost all of us survive the scuffle, even if we carry with us a limp as a sign of what we endured. Most of all, we walk away with a new identity. Jacob becomes Israel. We too will move to a new and richer level if we allow ourselves to engage in reassessment at the time of midlife. And we too have the potential to walk away with renewed SoulPurpose even if we are not totally unscathed.

Transitioning Into the Third Age

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In the third age, people have the opportunity to retire – and also, often, to stay in paid employment, perhaps part-time. Retirement can be couched in either very negative or overly optimistic terms. Some see it as the end of their productivity, while others view it as the holiday they longed for. Neither are particularly healthy or realistic perspectives.

If you have put time into understanding and developing your SoulPurpose, you will have a thread that provides real continuity beyond paid employment. Leaving your job doesn’t mean that your sense of purpose stops. It will go on – just in a different form. This may be through a mixture of part-time jobs, voluntary opportunities, and more informal contributions as a parent, grandparent, friend, mentor, etc.

Our SoulPurpose will remain in spite of the changing outward forms through which it is expressed. It can open up doors to new groups of people, and new opportunities. For example, Mary left her job as a primary school teacher in her late fifties, but has taken her love of teaching and her artistic gifts to a new venture. She has begun her own drama group for children after school. This still gives her a regular opportunity to be involved in teaching and encouraging children, but with fewer hours (and ones that suit her). She also finds she has been able to start a weekly group in her church for people at the same life stage as herself, a group which offers companionship and opportunities for occasional service projects in the community.

If you understand your SoulPurpose, you are likely to cope much better with the transition into the third age. Regardless of whether or not you are viewed as a “mover and shaker”, your worth as a person will remain.

Many people in later maturity suffer from a crisis of despair, experiencing deep regrets and often a sense of futility about the way they have lived their lives. Having a well-developed SoulPurpose can avert much of this crisis. It allows people to look back over their past and recognise a real sense of purpose. They are able to see how their experiences have become integrated into a meaningful whole – like a patchwork quilt where the variety mingles with a sense of unity and completeness.

Erikson calls this state ego integrity. We can see God’s providence at work in our lives – even in the not-so-positive experiences – and discover the truth of Paul’s statement that “…all things work together for good for those that love God and are called according to his purposes”. Life comes full of jumps and starts, and twists and turns – so don’t expect a totally complete and tidy package! Nevertheless you can look forward to a strong sense of having experienced an abundant and full life.

Stages of Faith

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Not only do we develop physically, mentally, emotionally and socially through different stages of our lives, but we also grow spiritually. So it’s important to reflect on how our faith develops through the years, for this is a major factor in growing a SoulPurpose.

For many years Sunday School teachers and youth leaders have known about the development of faith from childhood through adolescence and on into early adulthood. However, only in more recent years has serious research been done exploring ways in which faith continues to change through our adult years. At the forefront of this research has been James Fowler – a sociologist of religion.

Fowler suggests that as faith develops, changes occur in the following areas:

(1) the way people think;

(2) their ability to see another’s point of view;

(3) the way they arrive at moral judgements;

(4) the way and extent to which they draw boundaries around their faith community;

(5) the way they relate to external authorities and their truth-claims;

(6) the way they form their world view;

(7) the way they understand and respond to symbols.

Fowler’s research has led him to conclude that there are six stages of faith. However, there is an acknowledgment that not every person will grow through every stage. Furthermore, people mature at different rates and at different stages of life.

Fowler’s stages of faith have been summarised in the following way: [1]

Stage One: The Innocent. This is found in pre-school children whose faith is derived largely from their family experience and shaped by the talk that goes on around them, the stories that are told and the rituals and symbols that are part of their lives. It is a disorganised collage of images that include real and imagined events. Faith here has to do with powerful images and symbols rather than concepts or logical thought.

Stage Two: The Literalist. This can begin as early as six years old. Children at this stage begin to separate fantasy from reality, though they still reason in very literal and concrete terms. To the influence of the family is now added the impact of teachers, school, television, movies and books. Their faith particularly involves identification with the stories of their faith community. They identify strongly with people who are like the significant adults in their life. They are aware of – and often critical of – people who are different.

Adults who remain at this stage prefer a community where a strong, literal interpretation of scripture is encouraged. This stage offers security for the individual and encourages deep conviction and commitment. It emphasises rules and authoritative teaching. The main image of God is that of a stern and just (though loving) parent.

Stage Three: The Loyalist. This stage occurs during adolescence and beyond. It comes at the time when we develop a new self-awareness, as well as the ability to think abstractly. We begin to clarify what we believe. However, we are also highly influenced by the opinions of respected teachers, other students, parents or church leaders. These are the ones to whom we look for guidance and affirmation.

People at this stage find security in belonging to a community of like-minded believers. Their faith is often tenaciously held … but without serious analysis, without the conscious act of “standing outside it” and engaging in an in-depth personal critique of it. Their vision of God is usually as an external transcendent being. They often invest a lot in their faith community and it plays an important role in their lives. Conflict in the community is very threatening to them.

Stage Four: The Critic. At this stage we find ourselves standing to one side and critically reflecting on our faith. We are no longer willing to have second-hand beliefs, merely borrowed from influential people. Faith is personally owned. This can be a difficult and lonely stage since we are likely to become critical of the community we have identified with. We begin to detach ourselves from it and to dismantle some of our previous beliefs.

This stage is often associated with leaving home – either literally or metaphorically. For example, young people may go away to tertiary study, get married, or start a new job. It involves developing a new respect and trust for one’s own intuition, feelings and judgements rather than such a heavy reliance on the views of others. People at this stage appreciate freedom to express their own views in forums that encourage questioning and interaction. They start to enjoy encounters with the beliefs and practices of people they previously stayed away from. They don’t sit easily in any leadership structure that pushes for conformity.

Stage Five: The Seer. At this stage we are much less defensive about our own beliefs and more open to others’ perspectives on reality. Though confident in our beliefs, we begin to demonstrate more humility as we become more aware of the depth of the unconscious and the unknown. Our faith is increasingly able to live with ambiguity and paradox. Truth is no longer a question of “either-or”, but “both-and”. Symbols, myths and stories take on a new relevance. We begin to love mystery and the vastness of the unknown.

Stage Six: The Saint. This is rare. It usually occurs only late in life – if at all. Mother Teresa is often offered as an example. This stage results when a preoccupation with self gives way to a sense of mystical unity with all things and the complete acceptance of the ultimate authority of God in all aspects of life. This last stage is more speculative and less empirically grounded than the other stages and not particularly relevant to our purposes.

Whether Fowler’s categories are exactly correct or not, it is clear that people do go through stages of revising their understanding of faith. Frequently this can leave them feeling quite confused and vulnerable during the times of transition – especially if they don’t understand what is going on for them. Sometimes it can feel or look as if they are losing their faith, because it does involve some letting go of existing beliefs.

However, it is generally more helpful to view this as part of the process of moving from one understanding to another. This is a positive and healthy thing, though we do need the help of committed companions and wise counsel in the midst of such transitions.

It is not the purpose of this book to explore Stages of Faith in detail. However, it is clear that the Bible is the story of people on a journey of faith, resulting in a growing understanding of God and His purposes.

The Bible clearly talks about the development of individuals’ faith in similar terms. Luke notes that “…Jesus grew in wisdom and stature and favour with God and with people”(Luke 2:52.) The Apostle Paul tells the church at Corinth, “(We)…are being transformed into his likeness with ever-increasing glory” (2 Corinthians 3:18). Peter writes, “Add to your faith goodness; and to goodness knowledge; and to knowledge self-control; and to self-control…” (2 Peter 1: 5-6). And the writer of Hebrews reproves his readers: “You need milk not solid food!...(for) solid food is for the mature, who by constant use train themselves to distinguish good from evil" (Hebrews 5:12-14).

We are people in the process of growing. Always changing. Always deepening and developing our understanding of our faith. The stages of faith we find ourselves growing through will inevitably impact on how we see and pursue our SoulPurpose. So it is important that we recognise how faith factors may influence the way we respond to transitions and crises in our lives – just as much as the other factors we have looked at, such as changes in career, and personal and family issues.

This is Your Life: Questions for Personal Pondering

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The exercises and questions below are designed to help you consider your own development and its impact on where and how you serve.

A. General age and stage issues:

1. Think about the stage of life you are at and how that affects the way you live. What are the opportunities unique to this time of life? What are the limitations of this stage? How can you make both opportunities and limitations work for you?

2. Consider those you relate closely to – family and friends. What ages and stages are they at? How does this impact on your own SoulPurpose? (Note: The families we live in are systems just as our bodies are, and what happens to one member affects what happens to the others.)

3. Make a time line of your life, marking in at least every five years. Think back over your life, and identify some of the different stages. Did you find crisis points at some of the ages and stages mentioned in this chapter? In light of what you have learned here, what are the changes/crises in your life that can be understood as part of natural maturation and development? [Note: keep the copy of your time line. In chapter 12 we will suggest you look at it again.]

4. If you recognise yourself to be at a crossroad in one or more areas of your life, take some time out to reflect and pray it through. (We urge you to do this, even if other commitments make it difficult to find time. When you fail to pay attention to a transition time, the discomfort will not go away. It will continue to surface in your life.)

5. If you are in the midst of a transition, recognise that any feelings of grief and discomfort you experience at this time are quite natural. If you find yourself continually stuck and unable to move on, approach someone you trust – a friend, minister, or counsellor – to talk things over.

Note: All the hints for dealing with transitions that we will cover in the next section of this book are also relevant for adapting to different ages and stages.

B. Faith Stage issues

1. Where do you think you are in your faith development? (Remember this is a very subjective call and most of us oscillate.) Why do you think you’re where you’re at?

2. How is your Christian faith different now to 5 years ago? 10 years ago? 20 years ago?

3. In what ways are you yourself now different?

4. Think about the way you see the world and your role in it. How is this different now from the way it has been in the past?

5. In what ways have your temperament and background helped shape and influence your faith?

6. How has your particular experience of church, parents and other religious authority figures early in your life, shaped your later faith responses and choices?

7. Can you identify any experiences, insights, points of growth, relationships, etc., that have contributed to the development of your faith over the years? (Or to put this another way, what factors have caused you to grow in your faith?)

8. Can you identify ways in which your image of God has been shaped both positively and negatively by people who have had an impact on your life?

9. Some people have grown up with a black-and-white closed-box mindset, where to question one belief is to question everything. Others have been raised with strongly grounded beliefs but still an openness for movement and debate. Has your experience created space for you to ask questions and to develop your own understanding of things, or not?

Feedback from friends: personal reflection in a small group

Take time in your group to discuss the following questions, allowing each member opportunity to identify his/her own experiences and insights.

1. How is your Christian faith different now to 5 years ago? 10 years ago? 20 years ago?

2. In what ways are you yourself now different?

3. What are some of the best things you have learnt in life? (Both your own personal discoveries, and insights you have gained from others.)

4. Do you have difficulty accepting people at a different “stage of faith”?

5. What are the problems for a church that arise from having and encouraging people at different stages of life and of faith? What are some ways of coping with those problems?

Resources

Life Stages

Gail Sheehy, Passages: Predictable Crises of Adult Life (Bantam/Dutton, 1974)

Gail Sheehy, New Passages: Mapping Your Life Across Time (HarperCollins, 1995)

Faith Stages

Alan Jamieson, Faith Development: Resources for those on the journey

This is a good introduction to the subject of faith stages, using a variety of different sources.

James Fowler, Stages of Faith (San Francisco: Harper & Row, 1981)

This is Fowler’s original book on faith stages. (He has written a number of others since.)

Chapter 11: Navigating Through Life Transitions

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Life is change; growth is optional. Choose wisely. (Karen Kaiser Clark)

There’s a light-hearted (and thoroughly apocryphal!) story about a man out hunting in rugged countryside. As he pushes his way through deep undergrowth he stumbles and suddenly, to his horror, finds himself slipping over a bluff. His rifle flies in one direction, his pack in another, and he goes straight down. In desperation he manages to grab hold of a tree branch growing out of the side of the cliff. There he is, dangling precariously over a hundred-metre drop onto jagged rocks.

He looks up and realizes he can never make it back to the top. There’s nothing to grip onto and the cliff face is crumbling and unstable.

He looks down and nearly passes out with fright. He could never survive the fall.

In panic he calls out, “Help, help! Is anybody there?” It’s an instinctive reaction. He knows he’s far from any human assistance.

Not surprisingly, then, he nearly falls off the branch when a voice from above booms back, “I’m here. What do you want?”

The man can’t figure out where exactly the voice is coming from but he hasn’t got time to worry about that. Instead he yells back, “I need help. I’m about to fall and I’m stuck. Please, please help get me back up.”

The voice from above is warm and sympathetic. “Don’t panic, lad. I’ll get you to safety. But you must do one thing in order for that to happen.”

“Anything, I’ll do anything. Just get me back up. What do I need to do?”

Five short words come from the voice above. “Let go of the branch.”

There’s a stunned silence. Despite his desperation it is clear that the man on the branch is taking time to weigh up his options – and the consequences they present.

Finally he calls out again. “Is there anybody else up there?”

Life is a series of crises

All of us face crises in our lives. Some crises are self-imposed because of our foolishness. Others come because of circumstances dropped on us. Still others are a natural result of our growth from one stage of maturity to another.

And, like the man in the story, in a crisis we are desperate for help. Not that we necessarily want the solutions God may offer! Yet one thing is constantly true. It’s a general rule that when we are at a point of great uncertainty we are open to God in a much more real way than we are in settled times when things are going smoothly.

Finding ourselves in a desperate situation causes us to reach out to God. Our prayer moves from being a ritual to a necessity. No wonder Jesus was able to say, “You’re blessed when you’re at the end of your rope.” Why blessed? The second part of the verse makes it clear. “With less of you there is more of God and his rule.” (Matthew 5:3, The Message).

We constantly forget what God is really like. We need reminders. Sometimes only by upsetting the applecart and turning our lives upside down can God make us re-evaluate what we have come to assume and accept – about ourselves, about others, about our role in God’s world. The crisis gives us the opportunity to trust God more fully, and to move in new directions.

The biblical story of crisis, change and transition

Crisis, new awareness, and a fresh start. That, in many ways, is the story of the Bible, with its catalogue of catastrophes, journeys, and wilderness experiences. It is full of disorienting episodes in which settled people are thrown into upheaval and set on a new course.

It begins with Abraham, who is settled with his family in Iraq, running his father’s business. Suddenly he is called to uproot himself and leave it all behind. “Go to a place that I will show you,” says God.

So with little more than a promise, and great uncertainty about what that might mean, the great great grandfather of our faith pulls up his tent pegs and moves west. In doing so, Abraham shows us the kind of risk-taking and journeying that faith inevitably involves.

In Canaan, Abraham and his descendants finally begin to settle into the Promised Land that God has been leading them to all these years. That is, until another crisis arrives. Severe famine hits the whole region. Elderly Jacob and his extended family are forced to head to Egypt.

However, what was expected to be a brief period of escape from the drought soon develops into more than just a visit. Egypt proves very hospitable and welcoming. The family settles down, and they grow. Soon generations have come and gone and all talk of the Promised Land is forgotten. But the increasing number of Abraham’s descendants causes the indigenous people to become resentful. They decide to exploit the Israelites, using them as cheap labour rather than allowing them to become influential and powerful. Slavery results.

This is the context in which God calls Moses to lead his people out of Egypt, back to the land he had promised their forebears. A major transition is under way. However, it is a transition filled with crises, risk and hard-heartedness. More than once the Israelites are instructed to “let go of the branch”, but they resist and the result is years spent wandering in the wilderness before they eventually take possession of the land. In the face of such danger and risk they plead with God to go back to Egypt – back to the relative security of slavery. Consequently, rather than the transition being a few short weeks, it becomes forty long years.

If we had not previously read the story we might imagine that here at last was a fairytale ending. And perhaps there was for a time. Through the period of the judges and the early kings, Israel becomes increasingly rich, powerful and settled. But rather than the beginning of a Golden Age full of God’s blessing, it all turns sour. Money, sex and power become the prize – instead of God. Israel loses the plot. In an attempt to remind them of their calling, God sends his prophets.

Then begins a series of bewildering and upsetting episodes where God allows some awful things to happen to his people so that they may once again learn to trust him. It ends with the Israelites being dragged off into captivity in a foreign land. Talk about disorienting! They can’t even recognize God in this new setting. All the old cues are gone. No wonder they write, “By the rivers of Babylon, there we sat down and wept when we remembered Zion...” Utter desolation.

Even when the Jews finally return home, crisis and transition continue. The rebuilding of the walls of Jerusalem and the re-establishment of Jewish life takes time and brings many challenges.

Centuries later, we see the arrival of Jesus on the scene. God’s people are in familiar circumstances – living under the domination of Rome and yearning for God’s military messiah to come and push the legions of the foreign oppressor back into the sea.

However, God doesn’t act that way. Instead he does the unpredictable, and brings a very different new life out of a seemingly hopeless situation. The crisis that is the cross brings a transition to a new order, evidenced by the resurrection.

The same experiences of crisis and change shape the rest of the New Testament. The new believers face the challenge of trusting God in the midst of persecution. The young church faces the challenge of carrying the gospel throughout the Roman Empire. The Jewish converts must come to terms with a “new age” in which God will move beyond their nation. Through it all we are reminded that nothing is static. Seasons and transitions, crises and change; they are woven into both life and faith.

Crisis – looming disaster or potential opportunity?

The biblical story helps us to see that in the midst of transitions we can wake up to insights about God and ourselves, insights that we easily miss in the routine of life. In fact, pain and uncertainty are probably the best teachers we have. If we can learn to welcome them and reach out to God in the midst of them, we will discover that God is embracing us in ways he never could in comfortable times.

It’s on the journey, in the desert, through the catastrophe and grief, that we become open to God reorienting us. In no way is this process easy. But as long as we don’t shrink away from the struggle, we can find God in it.

In the Chinese script, the character for “crisis” is a combination of the two characters that mean “disaster” and “opportunity”. These are the two sides of a crisis. What seems to be a disaster, or at least has the potential for catastrophe, is at the same time an opportunity.

American writer Leonard Sweet notes that the idea behind the Hebrew word “crisis” is a birth stool. The experience of childbirth encapsulates so much of what a crisis is. There is great pain – so much so that the expectant mother may even for a time wish she was dead. But then comes the joy of bringing a new life into the world.

Crises threaten disaster, but also offer opportunity. Birth pangs produce new things. This seems to be a deliberate emphasis of the Bible about transitions. The pain and uncertainty, anxiety and anguish inherent in the crisis are used by God to birth something new in our lives.

We can be sure that during those times God knows what we are going through. He does care. He does hear our cries for help. And he will come to rescue us. When we are at the end of our tether God proves his ability to guide. The disorientation that comes during crises and transitions is the very tool he uses to re-orient us.

Looking back on your life: a personal reflection

1. What are some crises you have faced? What has helped to support and guide you through them? (Or did they throw you?! If so, looking back on them, how could you have coped better?)

2. Are there any biblical passages that have offered you reassurance in the midst of crisis? What are they?

3. Are there any biblical characters whose example has offered you help and reassurance?

4. Underline any parts of this chapter that have particular relevance for you. Why are they significant?

Feedback from friends: personal and group reflection

1. Give members of the group opportunity to share their discoveries from the personal reflection questions above.

2. Do the personal stories prompt ideas of how the group might be supportive of its members in future times of crisis or change?

3. Taking into account what you have read in this and the previous chapter (and what know from your wider reading and life experience), what crises and changes may lie ahead for members of your group? What knowledge and preparation could help you as you enter these transitions?

4. Are there any crises you as a group have faced? Did they produce any new development? (If this question is not relevant to your group, it may be appropriate to ask it about a church or organization you may all belong to.)

5. Consider the situation your group (or church or organization) is in at present. Knowing what you do about the group, its past and the situation it is currently in, what changes may lie ahead? Do you see new directions which God might want you to investigate? What stresses would any such change cause, and how could you best deal with them?

6. Time to dream. Imagine that you personally, or your group, have just arrived in your neighbourhood. You have no commitments to any plan or programme. You have no responsibilities to any group or organization. If you were beginning with a completely clean slate – knowing what you do about your neighbourhood, in what ways and with what aims might you set out on this new phase of your life?

Chapter 12: The Only Constant is Change

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All changes, even the most longed for, have their melancholy; for what we leave behind is part of ourselves; we must die to one life before we can enter into another. (Anatole France)

The news hit him like a locomotive train. Trevor was flattened. He had worked for the company for over fifteen years. Of course there had been rumours amongst the staff about the state of the finances, but no one ever seriously entertained the idea that they might lose their job. So when Trevor and half a dozen other employees were called in to the boss’s office, his words left them dumbstruck.

For the next few days Trevor found it difficult to focus on anything. Money wasn’t the immediate problem – it would be six weeks before his job was officially history, and then he had four months of redundancy pay. But somehow the news had disoriented him. Trevor had never intended leaving the company. He’d enjoyed the job and felt challenged by it. And now he just couldn’t think what to do. For a whole week he couldn’t even bring himself to tell his wife what had happened. On top of everything else, he was experiencing a frightening loss of motivation. He could barely bring himself to do even the most automatic of duties.

Over the next two or three weeks Trevor’s workmates noticed that he had become increasingly distant from the everyday chatter of the office. Sometimes irritable, other times just not quite there, Trevor found himself in a surreal state – almost as if he was suspended above the office in a kind of no-man’s land – looking on but not really a part of things.

Of course there were moments of anger too. Particularly at home in his discussions with Pat. She felt cheated, betrayed by the company, and she urged Trevor to be more aggressive in his final dealings with them. She’d always relied on Trevor’s income. He was the provider for the family. He was the strong one. When she discovered he’d kept it to himself for a whole week, at first she felt hurt. Then, as Trevor’s disorientation sank deeper, she realised she needed to take the supporting role. What should she do? Would she have to go out and find paid work? What would other people think?

Gradually Trevor began to function again. As the days passed and the inevitability settled in, he tried to focus on the “what’s next?” question. Almost imperceptibly at first, but with growing determination, he moved on. While he would later acknowledge that he underestimated the level of grief he would experience, Trevor’s primary concern in his last couple of weeks at the office was what was ahead, not behind.

It was at this point that a conversation with a close friend touched a chord, and gave Trevor the confidence to resist jumping into the first job that came his way. Mark mentioned how critical it was to take time – to process the options, and to discover what would be the most fulfilling way to use his resources in the next season of his life.

Looking back, Trevor realised that this was the best advice he could have heard. He was 43 years old and there were a multitude of considerations both he and Pat had to work through – among them issues of “fit”, life-stage and family. The redundancy money gave them the freedom to take their time and, amongst all the disorientation and grief, to embark on a new journey of discovery, finding where they could serve best. The end result, some twelve months later, was a situation very different from their previous season – one that they couldn’t have imagined and certainly wouldn’t have had the confidence to pursue if it weren’t for the redundancy. A year later, Trevor and Pat were able to see how God had led them by his providence in quite remarkable ways.

The only constant is change – get used to it!

Trevor’s situation is far from unique. In the Western world the structure of career is changing quickly. The stereotype of a person employed in one job for his/her working life no longer applies. These days people are likely to change careers several times in their lifetime. Not only that, but the concept of holding down one 40-hour-a-week job is in danger of extinction. The reality is that many people now have more than one paid job – either in the form of several part-time ones or by virtue of contracting out their services rather than being employed by a specific company. The variations from one person to another are immense.

In the midst of such rapid change, it’s imperative that we understand how best to deal with transitions, for the way we navigate such unchartered waters will have a major bearing on our capacity to develop a SoulPurpose. All changes, even those that we eagerly look forward to, tend to set off a chain reaction inside each of us. Knowing what we are likely to encounter in a time of transition will help us make it a growing experience.

Transitions come in many shapes and sizes. Some are a change in location: moving house, town or even country. Some are a change in role: a student takes up employment, a mother leaves paid work to care for a child, a father retires, an adult son takes up the task of caring for a parent who once cared for him.

Some transitions are ones we plan and initiate, such as getting married, having a child, or changing jobs to gain a more desirable position. Others come totally from left field, hitting us like a crunching, winding tackle. A loved one dies suddenly. We are made redundant. A crisis at our job jolts us into seeing how desperately unhappy we are in what we are doing. The shocks can be pleasant ones too: like receiving an offer of a new job without even looking for one! Or surprises that bring mixed and conflicting feelings: an unplanned pregnancy, or a job shift to another place.

Sometimes maturity and personal growth cause the transition. The skills we’ve developed have become too restricted by the job we do. Or the way we related to people in the past is no longer satisfying, and we need to discover new, more effective ways. Or our old expression of faith no longer matches the way our spiritual understanding has grown.

Transitions can result from burnout (stress, overwork, a poorly managed work/rest ratio); rust-out (boredom and lack of challenge) or being kicked-out (redundancy, bankruptcy, or being squeezed out by others). Life crises such as the death of a parent, partner, child or sibling can be the catalyst for a transition, as can the realisation that what we are doing doesn’t really fit who we are.

Regardless of what type of change we face, there is the potential for good and bad. Transitions are disorienting. It’s easy to lose our bearings and our focus on SoulPurpose. Things are out of control – or at least they feel that way. Much loss and grief may be involved. However, with such danger comes a wonderful potential for new insights, new beginnings, and new ways of serving.

Understanding the Stages of Life Transitions

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William Bridges, a consultant and writer, notes three major stages in a transition. [1] First there is the leaving/loss.

• If it is a change we have a choice about, it begins with growing discontent over our situation. This is the fuel that gets us going, forcing us to make a change. (Of course sometimes we try to ignore this discontent – at least for a while.)

• The leaving stage is also marked by disengagement from our current state. This enables us to take a more objective view and begin backing off.

• A side-effect of this process, according to Bridges, is disorientation. In fact, he suggests that there may be a frightening loss of motivation and direction, as we begin to question whether our life is really going anywhere.

• A further part of the leaving process is the dis-identification and loss that results from leaving a particular role, place or group. It’s often scary to see how much our identity and the way we define ourselves is so wrapped up in the role or situation we are leaving.

• Disenchantment, states Bridges, is an inevitable result of the leaving process – in which we begin to discover that things were not as they seemed. We need to move on, though we are unsure what to.

This leads us into a neutral zone where disorientation becomes the major feature. Disengaged from what we were previously committed to, this may be a time of reflection. We may appear unavailable or distant to others. The cause of this is our disengagement and the need for time to ponder. In the midst of it all we may well have doubts about where God is in this, and will certainly experience a degree of discomfort as we seek to integrate and make sense of the change. Grief at our loss will also have its impact.

Bridges warns that though we may wish to rush through this part of the transition, there are grave dangers in doing so. For if we give it the time required, eventually we discover we’re in a land of new beginnings, with fresh vision, energy and a renewed direction. A degree of anxiety and apprehension may persist for some – even if we sense the new possibilities. But our cold feet will eventually grow warm. Hopefully it will not be long before we are able to look back and see the new possibilities that have arisen from our time of anxiety.

Career Cycles

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Caple is another writer who has thought a great deal about transitions, particularly as they relate to changing our career.[1] He suggests that we are in fact, continually undergoing a transition process – a kind of Career Cycle.

Caple notes the following parts of the cycle:

• Discontent – with what we are doing.

• Exploration – beginning to seek out possibilities.

• Commitment to change – letting go of the past and setting sail for some (often unknown) future.

• Renewal – a re-discovered sense of well-being and confidence. The traveller is refreshed and experiences increased energy.

• Consolidation – coming back to reality, time to settle down a little.

• Recommitment – acknowledging completion of the whole process, and dedicating ourselves to the tasks ahead.

• Discontent … and so it goes on.

Though both Bridges and Caple identify valuable steps along the path of transition, neither would suggest that every change includes every step. As you adapt this information for your own life, remember that each situation differs. A time of transition for you may include some of these stages, and omit some. Occasionally all may be present.

Caple’s suggestion – that transitions, particularly those relating to occupations, may have a cyclical nature – is consistent with the concept of seasons/times that Ecclesiastes writes about:

“There is a time for everything,

and a season for every activity under heaven:

a time to be born and a time to die,

a time to plant and a time to uproot…

a time to tear down and a time to build,

a time to weep and a time to laugh…

a time to scatter stones and a time to gather them…

a time to search and a time to give up,

a time to keep and a time to throw away,

a time to tear and a time to mend,

a time to be silent and a time to speak….” (Ecclesiastes 3:1ff.)

“A time” – the phrase carries with it a sense of divine appointment. God intends for us to have times of activity and of rest, times in our lives of great energy, of accomplishment, but also times when we pull back for a period of replenishment, to reflect on what has happened and to prepare and envision the future. There are seasons in our lives for various things, and rhythms of living under God’s grace.

The exodus – a transition paradigm

As we noted in the previous chapter, in one sense the Bible can be viewed as a series of crises and transitions. And the dominant one in the Old Testament – at least as far as the Jewish people are concerned – is the exodus of Israel from Egypt which brings them eventually to settle in the Promised Land.

This is a powerful example of the transition of a whole people, and of God’s dealings with them. First there is a call to change. Initially it is muted, but the increasingly harsh treatment by the Egyptians stirs up discontent among the Israelites over their present situation. A longing for something more arises. God provides a leader to channel the rising voices into a movement demanding change.

Other elements of the story illustrate many of the steps along the transition process. There is the pull of the status quo, trying to keep the people from change (Pharoah’s determination: “I will not let you go”). Passover night represents the reaching of a commitment to change, and the crossing of the Red Sea represents the point of no return. They then enter the vacillating experience of the neutral zone – in the desert, where doubts arise about God’s provision, questions surface, complaints are voiced. (“We want to go back to Egypt!”)

Then comes the pull of new beginnings –the Promised Land is close. But there is deep anxiety and apprehension about the challenges that lie ahead, with reports from the spies about giants in the land (“What kind of promised land is this?”). Their cold feet lead them back into the wilderness, wandering aimlessly (so it seems) for forty years.

However, eventually the new beginnings can be grasped again. There is fresh energy and vision. Crossing the Jordan, taking the cities and the land, settling down and establishing their life as a free people under God – all this takes time. But it happens. Israel enters a new season together as the people of God. The transition is finally complete.

Going around a lo-o-o-ong bend…

We would all like our times of transition to be smooth and speedy. Like turning right at a T-intersection. A decisive, definite and deliberate change in direction. Over quickly, and on to new sights...

Some may indeed be like that but most are, as the word “transition” implies, a process or period of evolution. A change of season is like driving round a slowly turning bend. It takes time (though generally not as long as the forty years in the wilderness!). It can also be very frustrating because not until we are right around the corner do we see what’s up ahead.

Like so many things in life, a transition is much easier to view in retrospect. The lack of vision and direction we experience is eventually forgotten as we move forward into new territory. Looking back we discover God’s hand at work – when all we could see in the midst of it was confusion.

Helpful Hints for Those in Life Transition

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So how can we best handle the uncertainty of change?

Just knowing that most transitions comprise the three different experiences (endings, a neutral zone, and beginnings) is helpful and reassuring. However here are some other suggestions for the journey. We’ve developed them from William Bridges’ checklist.[1]

Ensure that some familiar things remain in your life

We can cope with only so much change and uncertainty at any one time. That’s why it may help to keep some structures and routines unchanged during the transition. This might be a regular meeting with a group of friends, family celebrations, a routine of some kind as simple as going for a walk each day, and so on.

Beware of the temptation to make things happen

There are times when the longing for security beckons the traveller to turn back to the familiar, or to race ahead – seizing hold of any kind of future that appears to offer the same sense of security. This is a time when the ability to tolerate ambiguity and uncertainty becomes important.

Remember that you are on a well-trodden road. The temptation to make things happen is a normal experience in transitions. Don’t turn back just because of the discomfort associated with leaving the familiar. Likewise be wary of running ahead in an attempt to feel better. A time of reflection allows you to gain from the past before making decisions that will affect the future … whereas running ahead may propel you into a situation similar to the one you’re leaving, just because it feels familiar or secure.

Understand the origins of your discomfort

The transition experience is not normally a comfortable one! As a result, you may easily misdiagnose change as something wrong or disturbing. It’s easy to equate stability and security with “godliness”. But when you leave behind old ways of doing things and embrace new ones ... suddenly the ground feels shaky!

Be aware too that the changes you are experiencing may create some confusion for those closest to you. They are accustomed to certain ways of relating to you. As you change, so will your responses. Family and friends need to learn to adjust to this. At first it may cause them understandable discomfort.

Your time of transition may even uncover some friendships that are not strong enough to handle growth. Remember that your change will affect those around you. Be prepared for (and understanding of) their reactions, which may include hurt, resentment and rejection. Other relationships may grow stronger through your transition.

Be kind to yourself during the transition and recognise your vulnerability.

Some insects make their great leap of growth during the time between the shedding of their former skin and the growing of a newer larger one. At this time of transition they are particularly vulnerable to predators. In the same way, our times of transition give us great potential for growth. But they are also times of vulnerability. Being aware of this will help you be kind and patient with yourself.

Give yourself space to work through the changes at a pace that is manageable for you. This includes practical things like sleep, diet, fresh air, exercise, rest and recreation … and time by yourself.

Consider both the pros and cons of change.

It’s easy to fool yourself into change by stacking the positives against the negatives. In the same way you can resist change by piling up the negatives against the positives! So be honest and try to think beyond the obvious pros and cons.

If the change is something you particularly desire, then explore the potential negatives. That way you’re less likely to be ambushed by unanticipated moments of grief. (Grief is inevitable when any ending occurs.) If the change has not been voluntary, try to see beyond the obvious disadvantages to the possible opportunities. This may not be possible at first, but should become so with time. Remember Trevor and Pat in our story at the beginning of this chapter. You will adjust.

Talk to someone you trust.

We all need a listening ear. Find someone who is prepared just to listen – and to cheer you on as you make your own discoveries. Such a friend may also help you see the costs and benefits of changes that you find hard to see. When you are in the midst of transition you can become embroiled in the day-to-day details of just getting through, while others who know you (but who are less involved) can help by reminding you of the big picture. The support of encouraging friends who can pray and listen as you go through uncharted territory is beyond reckoning!

Reflect on what can be learned from the situation.

Some people make changes to move away from a difficult situation or relationship … only to walk into a carbon copy further down the track. Taking the time to carefully think it all through can help avoid this risk. Here again wise counsel from a trusted friend or counsellor/minister/careers advisor can help you be honest with yourself. Is the new beginning just a replay of an old scenario, or a genuine new start?

Examining your life: times of transition

1. Choose a transition you have experienced in the past five years, and think through the following questions. (Remember that every transition is unique and the models suggested by Bridges and Caple aren’t intended to be comprehensive or prescriptive in any way. If parts of their models don’t fit your experience, that’s fine!)

• What were the causes of this transition?

• Did you instigate it or was it the result of external circumstances?

• What aspects of the process identified by Bridges and/or Caple occurred in your transition?

• Looking back, in what ways was God at work in the change that took place? What leads you to believe this?

• In what ways has the transition brought new beginnings to your life? (Think particularly here of Connection, Fit, Service, Balance and Encouragement – see chapter one.)

• What would you do differently if you were to go through the same transition again?

2. Look back at the time line you constructed in chapter ten. Now add to it times of transition in your life that were not simply normal development and maturing. For each transition choose a title which describes the main learning the situation brought you. Mark the transitions which you feel you’ve not yet come to terms with. These are starting points for prayer, and possibly helpful if you decide you would like to talk through the issues with someone you trust.

3. In what ways can you identify “seasons” in your life up to this point? What were some of the key features of each of these seasons? Think here of ways the seasons stretched and grew you, how your faith was changed, what you achieved, etc.

4. Think about your current season/time. Are any of the lines of Ecclesiastes 3 especially relevant to where you’re currently at?

Feedback from friends: personal reflections in a small group

Select for group sharing one or more of the four questions in the exercise above. Then in your group session allow members the opportunity to explain their experience. Offer to each person the support and assistance of the group as you help him/her understand more fully the lessons learned and the transitions made.

Question for further discussion: What are some of the main reasons transitions happen? Which reasons are largely external and which ones are internal?

Resources

William Bridges, Transitions: Making Sense of Life’s Changes (Addison-Wesley, 1980)

William Bridges, Managing Transitions: Making the Most of Change (Addison-Wesley, 1991)

J. Caple, Career Cycles: A guidebook to success in the passages and challenges of your work life (Prentice Hill, 1983)

Gail Sheehy, Pathfinders: Overcoming the Crises of Adult Life and Finding Your Own Path to Well-Being (Bantam, 1981)

Living in the Light of the World’s Needs

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Chapter 13: Investing Our Resources: Christian Stewardship

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By the grace of God I am who I am. How then can I, as the unique person God has made me, be stretched in the service of Christ and of people, so that nothing he has given me is wasted, and everything he has given me is used? (John Stott)

Tom and Sue are good people. And successful. In their mid-forties, they live in a lovely home in a good suburb and have three teenage children. Until recently Tom worked for a multi-national as a senior manager, while Sue was nursing. They’re involved in a church, having been committed Christians since their teenage years.

Dig below the surface though, and you’ll find that for quite a few years Tom and Sue have been very frustrated with life. There were worrying signs. Tom worked 60-70 hours a week in his job. It was hugely stressful, and he knew (more so once he became a senior manager) that he was involved in an industry with many questionable practices. For several years Tom didn’t know what to do about this. In fact his situation at work completely drained him. He would come home exhausted and have very little energy for anything else. When he attended church no-one could relate to his struggles. It was not an issue anybody wanted to talk about.

Sue went back to nursing ten years ago to help pay the bills. As the children grew they found that even with her income they were only just getting by.

One result of all this was that Tom and Sue felt they had little energy for the major task of parenting, let alone for friendships, church and community involvement.

Tom desperately wanted to “get out of the rat race”. He was very disillusioned. His goal had been to work his way to a position of influence and really use that influence well. That meant taking promotions, and often moving as a family. But he realises now that he actually became just like everyone else. Decision-making at work was more about survival than transformation.

Tom could see his predicament, but that didn’t help. In fact, it just made the agony worse. He was 45. He wanted to make a significant difference with the last twenty years of his working life. But he felt trapped. He couldn’t afford to rock the boat because he and Sue needed all the money they earned in order to pay the big mortgage on the house, and to maintain their standard of living. Losing his manager’s income was too big a risk.

Besides he often thought to himself, “What could I do? I’ve spent my whole life in this industry. It’s all I know.” Sue felt the same.

Perhaps saddest of all, they had no one who could help them in this dilemma. They felt isolated.

And yet it hadn’t always been like this for Tom and Sue. When they were in their early twenties they were excited about making a difference for God. They were bright young people, gifted, intelligent – involved in lots of good stuff and passionate about God.

So what went wrong?

What do we do with what we’ve been given?

There are a number of interconnected issues we have raised throughout this book that apply directly to Tom and Sue’s dilemma. Issues such as “fit”, life stage, busyness, balance and integration. All connect with the desire to make a difference – to develop a SoulPurpose.

But there is a further issue Tom and Sue struggle with. That is the question: “What do I do with what I’ve been given?”

Fundamental to discovering our SoulPurpose is acknowledging that our abilities, personality and life circumstances are a gift from God. All that we have is from Him. It’s not ours to do with as we please. As the Psalmist sums it all up: “The earth is the Lord’s, and everything in it, the world and all who live in it.”(Psalm 24:1, NIV)

If everything is ultimately God’s, then we are, by implication, only stewards. What we “own” isn’t simply ours. There’s a sense in which the term ownership is unhelpful. It tempts us to think we have rights over all the resources that have come our way in life – resources that include not just our money and possessions, but also our time, our heritage and background, the environment, our relationships and community, even our personal gifts and abilities.

The biblical concept is not one of ownership, but of stewardship – and that concept is foundational to developing a SoulPurpose.

Stewardship is a consistent theme through both the Old and New Testaments, beginning with the creation mandate of Genesis 1:26-29. It is a central feature of a number of the parables of Jesus. The Greek word for steward most often used in the New Testament is oikonomos, the manager in a large household, which included servants, slaves and all their activities. The oikonomos was ultimately responsible and accountable to the master for the running of the home.[1]

However, as Leonard Sweet notes, a more helpful word for this role may well be “trusteeship”, because for a number of reasons “steward” and “stewardship” are either redundant or loaded words. Sweet argues this on two counts – firstly that steward is an anachronistic term (there are no stewards around any more in the biblical sense), and secondly that the concept has been so misused by the church. Nowadays it simply means money and church fundraising, rather than “whole-of-life discipleship” and the “costly care of creation”.[2]

In contrast, “trustee” is a term in common use today. Most people are vaguely familiar with the many trusts that exist in our society – particularly school boards, charitable organisations and family trusts. Trustees are appointed to run and manage these trusts. Their role is the responsible stewarding of the resources of the trust in order to fulfil the goals or charter of the organisation. Trustees do not own the trust they represent, even though they carry legal responsibility for what happens. They are caretakers, managers, custodians.

Whatever word we use, it needs to carry with it this sense of responsibility for resources that aren’t our own. In this chapter we will use steward and trustee interchangeably.

To whom much is given, much is required

In his Parable of the Talents Jesus shows that we are not all entrusted with the same number of resources. The greater the resources we are responsible for, the greater the accountability. Faithfulness in taking care of what we have been given is the key attribute required of a trustee.[3]

Jesus picks up on this accountability theme when he ends his teaching on the Wise Steward by stating, “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” (Or in one version, “To whom much is given, much is required.” Luke 12:48b, NIV).

This perspective has huge implications for those of us who are resource-rich. Whether the resources are material things, or whether it is the “head start” that a loving and supportive family and community have given us, the message is the same: “To whom much is given, much is required.”

Many of us are blessed by a large volume of discretionary time, or by exceptional abilities, or by the capacity to significantly influence others. Jesus says to us, “To whom much is given, much is required.”[4]

Whatever God has entrusted to us, we are required to invest the Master’s resources wisely, for the benefit of his kingdom. For those with substantial resources, this is a weighty and sobering responsibility.

Some implications

In the realities of life then, how do we flesh out this need to be good stewards of the resources entrusted to us? Using Tom and Sue’s very honest reflections on their own journey, let’s examine some of the implications.

Money and possessions

Trusteeship involves embracing a view of our paypacket and possessions which asks, “What of these resources will the Master allow me to use to take care of my needs, and how does he want me to employ the rest in the service of others?” This is fundamentally at odds with much evangelical teaching on giving, which works from the assumption that we should give the “first fruits” to God … and then subconsciously presumes that the rest is there to do with as we please.

As we noted in the chapter on busyness, affluence can complicate our lives immeasurably and cloud the growing picture of our SoulPurpose. Whenever Tom and Sue looked at their lives they felt an ongoing pressure to earn more, in order to cope with their increasing expectations of consumption. Not that their workmates or Christian friends ever thought Tom and Sue particularly extravagant. The way they lived was fairly normal within their social context.

However, looking back both Tom and Sue recognise that many of their choices were poor, and are part of why they now have limited options. At the moment they’re in the most resource-poor period of their lives. Raising teenagers, they’ve discovered, is incredibly expensive! But, as Sue commented to Tom recently, “Why didn’t someone tell us early in our married life that the excess income we enjoyed then should be saved for later? Then we wouldn’t be feeling the kind of financial pressure we do now.”

Tom has a similar comment. “The problem,” he explains, “is that even though we have always wanted to serve God, we’ve never really understood that our money was not ours to just do with as we pleased. Don’t get me wrong. We’ve always been faithful tithers and given where we could. But we’ve also chosen to upgrade our cars, furniture and appliances on a regular basis. And I now realise that shifting three years ago to a bigger house in a better part of town was not a good call. It just put more pressure on us financially. Not only did it give us a bigger mortgage – we then had to buy more furniture to fill the house!”

“The truth is we’d simply grown tired of our surroundings. And most of our friends were doing it, so we just assumed it was a good idea. Sue saw this really nice house across town one day, and next minute we found ourselves moving!”

Sue agrees. “Yes, it’s quite ironic really. I thought having such a dream home would make our lives easier to manage. But quite the opposite occurred. And not just financially. It also tore us away from the people we had been getting to know in our old suburb and church – our network of relationships.

“Because our lives were so hectic, with both of us working fulltime and the kids involved in all kinds of activities, I was regularly ‘buying time’ by using pre-prepared foods. Plus, it wasn’t uncommon for us to eat out or have takeaways two or three times a week. We were on the run so much that it was the convenient thing to do.”

Both Sue and Tom also agree that their loose patterns of spending spilled over into other areas as well. “I’m horrified at it now,” says Sue. “It’s no wonder, looking back, that we felt we were struggling financially – all the stuff we convinced ourselves we needed, the expensive holidays we thought we required because we were so exhausted and needed to spoil ourselves a little. We were really caught in a vicious cycle – spending most of our income simply to maintain our lifestyle. If we’d dropped our lifestyle expectations earlier, we would have released a substantial amount of money for other purposes. Even more importantly, it would have freed up time and energy to think about how we could meaningfully invest the next twenty years of our lives.”

Time

Being trustees of time involves valuing it as a divine gift rather than a commodity to be used and abused. Rather than trying to squeeze as many activities as we can into our days and weeks, we need to treasure the time given to us and think carefully (just as a wise manager does) about how to apportion it.

When it comes to stewarding our time, it helps if we appreciate that even though we each have only a limited amount, God has actually given us all that we need for doing what he has asked us to do.

Tom admits that he never really understood this until recently. He could never say no to new commitments, which meant that he was forever swamped by tasks, and under immense pressure to get the multitude of jobs done. No wonder he wanted to “opt out of the rat race”.

Tom’s inability to draw the line and limit the tasks he tackled was probably a symptom of too high a view of his work. (We touched on some of these issues in the chapter on busyness). “I know I suffered from a bad imbalance in my life. Recently a friend helped me to begin thinking strategically about what God really wants me to be involved in. But for years I got no help – though the truth is that I may not have been open to advice even if someone had offered it! I got into this pattern of making myself the exception. I mean, I knew about the Bible’s emphasis on Sabbath rest, but I always thought my circumstances left me no option but to ignore it. Quite destructive really.”

As Tom’s experience highlights, the pace of life in our culture means that our time may be one of the most difficult resources to steward.

Gifts, talents, skills and personality

We’ve already written much in this book about how unique God has made us. Our personalities, gifts, talents and motivations are entrusted to us for a purpose – that we might serve God and others through their use.

Good trusteeship involves working hard to understand how God has put us together, and then to realise that this is just the starting point. We’re not fully formed from the beginning. We have a responsibility to nurture and develop our gifts, talents and potential skills, honing them so that our service can grow and become better. The temptation is often just to rely on our natural flair – and not to improve on it.

Tom and Sue are both talented and skilled people and have certainly worked at developing their gifts over the years. However, both felt cramped serving where they were. Intuitively they knew that there were other ways they could use their abilities more fully. But as we’ve seen, their poor use of money and time resources left them trapped, feeling unable to do anything about re-ordering their lives.

Until recently a strong sense of SoulPurpose eluded them. However, some of the exercises and perspectives mentioned in this book really helped the two of them to re-consider who they were and how they could best serve. For example, as Tom explains it, “One thing that really limited me in the past was thinking that my career was where I served God most. When I was helped to see that it was just part of my life’s work, then it freed me to see the potential of using my skills in other areas. Actually, that’s what led me eventually to quit my job and join a smaller company working in the same area. It came to a head when the CEO wanted me to take on a position at head office. The thought of moving half way round the world when we’d just begun to make a life here didn’t appeal in the least.”

Sue adds, “That’s when I said, ‘Enough is enough!’ We’d just begun to get involved in other things which genuinely excited us. I’d taken on a part-time nursing role at the hospice – not because we needed the money but because I could see a way for me to make a difference. Plus, friends up the street lost their daughter in an accident and I’d been spending a lot of time supporting Keri. I couldn’t just run away from that.”

Relationships and community

Sue’s reaction to the possibility of moving yet again, was a clear sign that she was beginning to recognise another key resource in her life – relationships. Strong friendships and immersion in a community of people are also areas that a good steward needs to manage well.

Building genuine community takes time. It requires developing a culture of openness – inviting others to be significant in our lives in shaping our values, making decisions, finding where we fit, asking the hard questions and providing a safe environment to learn and grow.[5]

Tom comments “It’s only very recently that I’ve realised how important friendships really are. Don’t get me wrong. We’ve always got on well with people and tried to get involved in the communities we’ve lived in. But when I look back I can see that the regular moving we’ve done was very disruptive to establishing strong relationships. We basically did what we wanted. We made the decisions on our own.

“I can clearly remember the reaction of a friend of ours – he was at the church we were attending at the time. After I told him we were moving city he obviously thought hard about it. A bit later he came up to me and told me he was quite upset that we could just decide to up and leave; he’d thought that our friendship meant more than it obviously did.

“Of course I couldn’t understand his feelings at the time. But looking back I guess presenting people with a fait accompli was our way of protecting ourselves. It meant we didn’t have to worry about others interfering with our decisions or thinking that they had a right to tell us how to live.”

Sue agrees. “I remember that occasion too. I don’t think we understood Brian at all. He wasn’t trying to run our lives for us. I think he just placed a much higher value on true friendship than we did. And the sad thing was, he and Anne knew us well. We’d shared quite a lot with them about our struggles, and I think they were quite committed to helping us work through some issues. Plus, they were very open about their lives too. They were a gift to us. But we just up and left!”

It’s clear as Tom and Sue talk that there are many regrets about their utilitarian approach to relationships over the years. But they are determined to change this and have been working at nurturing a group of friends who are also committed to helping each other discover and outwork their SoulPurpose. “We now realize,” says Sue, “that developing friendship requires time and patience.”

This doesn’t mean they have ruled out the possibility of moving again in the future. Just that if such a possibility arose, the way they went about deciding and what criteria they used would be very different from what they have been in the past.

“I think I’ve had a conversion of sorts,” says Tom. “When I began to grasp the idea that relationships were right at the centre of what God was about, it caused me to take a serious look at my priorities and what really counted in the long run. It was actually very liberating because I began to see that parenting, friendships, helping my staff grow and develop – all this stuff was part of my SoulPurpose.

“If I’d had that attitude earlier in my career it would have made a big difference. But I just couldn’t see the wood for the trees. I was always too caught up in the task, rather than letting God use me to serve people. As a manager, I hated people problems. But now in the new company I’m finding a real excitement from helping my staff work things through. In fact, I’ve discovered a lot more about myself – what I’m good at and what I really enjoy doing. Plus, the guy who owns the company sees that as part of my role. Which helps a lot – because in my old job I was made to feel really guilty about being interrupted by people. Productivity was everything.”

“Things at home have been a lot better as well,” says Sue. “For both of us – but particularly for Tom. He’s really motivated to invest in the kids. And he has a bit more energy to do it, too. Not that life isn’t hectic. Just that we’ve somehow started to say no to stuff that might be good but that doesn’t fit what we need right now.”

“Put it this way,” says Tom. “My family and friends aren’t getting the leftovers like they used to!”

Conclusion

Most of us will be able to identify with some of the struggles Tom and Sue have experienced. We certainly can! Answering the question, “What do I do with what I have been entrusted with?” is an ongoing challenge for us, as it is for them.

There’s no neat and foolproof path to becoming wise and responsible trustees. We are all so very different, as are our circumstances. How we exercise our stewardship over money, time, gifts, relationships, etc., will differ greatly from one person to another, and from one stage of our lives to another.

However, as Tom and Sue are discovering, there is real joy and fulfilment in using well what we have been given. It’s a key to discovering our SoulPurpose.

A Trustee’s Prayer

Lord, I remind myself today – all I have is yours; not mine.

So help me to manage your gift of time well.

Help me to invest your gift of money and possessions wisely.

May the unique personality, skills and abilities entrusted to me be well nurtured, developed and used, for your purposes.

May I appreciate the gift of loved ones you’ve placed around me.

All of creation is a gift to be stewarded.

Let me be your servant this day – not abusing or misusing, always treating with care.

Lord, help me to know what to do with what you’ve given,

that you may be glorified and your kingdom built.

In the name of the supreme example of trustees – Jesus.

Amen.

Personal pondering: your role as a trustee

1. In what ways can you identify with Tom and Sue?

2. Do a stocktake of the resources you are a trustee of (money and possessions, time, “fit”, relationships, environment, heritage, etc.). How “wealthy” or “poor” do you consider yourself to be regarding each one? In what ways has this changed for you over the past ten or twenty years?

3. Reflect on the words of Jesus – “To whom much is given, much is required.” How might understanding resources as gifts affect the way you use them?

4. What is the biggest challenge you have in being a trustee of money and possessions? List any steps you can take to overcome this challenge. Is there anyone who can help you with this?

5. Make a list of the people in your life with whom you want to develop a deeper sense of community and accountability. What steps can you take to build a stronger relationship with them? Are there any particular ways they can help you work out your SoulPurpose at present?

Feedback from friends; personal reflections in a small group

1. Share some of your struggles over stewarding money, time and gifts.

2. Discuss the claim: “God has actually given us all the time we need to do what he has asked us to do.” What implications do your conclusions have for the way you approach your week?

3. Brainstorm ways in which you could restructure your lives to better utilise what you’ve been entrusted with.

Resources

Christine and Tom Sine, Living on Purpose (Grand Rapids: Baker, 2002)

Chapter 14: SoulPurpose: A Mission for Life

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If you want to identify me, ask me not where I live, or what I like to eat, or how I comb my hair, but ask me what I think I am living for, in detail, and ask me what I think is keeping me from living fully for the thing I want to live for. (Thomas Merton)

In this book you have been looking at your own life, discerning the shape God has made you, and trying to understand how to achieve a healthy sense of balance in the midst of competing time pressures and busy schedules.

We invite you, in this final chapter, to bring your new insights into sharp focus by considering in depth two key questions:

• What do I really want my life to count for?

• What will really matter for me in the end?

The race of your life

According to Paul, the Christian life calls for all the grit and determination and dedication and training that an athlete gives to a race…

Paul describes the Christian life as a race. He writes:

Do you not know that in a race all the runners compete, but only one receives the prize? Run in such a way that you may win it.

Athletes exercise self-control in all things; they do it to receive a perishable wreath, but we an imperishable one. So I do not run aimlessly … but I punish my body and enslave it, so that after proclaiming to others, I myself should not be disqualified. (1 Corinthians 9:24-27)

It’s a helpful analogy – particularly if we think of a long-distance race. Over the long haul it’s easy to become distracted and to lose sight of your running plan. Same with life. It’s the long haul that counts.

That’s why reflecting on how to finish your race can give such a valuable perspective. It helps you understand better what to do along the way. Finishing well requires some wise preparation, along with the ability to pace yourself for the full distance.

For in life, as we progress along our course we only too easily become bogged down with the difficulties of the terrain. When present demands (and opportunities too) shape our decisions … they then begin to shape our lives. We become immersed in the detail, and it begins to obscure our overall plan. Details can be important, of course, but if we deal only with them we risk losing sight of our long-term goal.

Our lives begin to drift, and one day we wake up to see that we have lost our momentum, we’ve frittered away our time, and we’ve strayed from where we first intended to go.

Having a clear picture of how we want to end is critical. And so is living now in the light of that goal. The writer of Ecclesiastes was struck by this very point. As he came to the end of his life he saw that so much of what had occupied his time (and the time of the people around him) was of little importance. So many things that didn’t last; so many things that didn’t matter…

He came to see the long term consequences of the choices people took. The years the lawyer invested in making it to the top of the tree, the wheeling and dealing that brought the businessman wealth, the power plays that gave a politician exalted status, the building projects a proud ruler thought would last forever – this is what people gave their lives to.

But what did all those things amount to in the end? Families in tatters, lonely rulers starved for real friends, and people with empty lives. Although they seemed to have gained the world they had actually lost their souls. Their trophies were “empty” because they had failed to do justice and to love mercy and to walk humbly with their God.

It must be frightening to put everything you have into winning what you think is the main event … only to wake up later to the realisation that it’s just a sideshow, that the main event is actually being staged without you. This is the numbing result that the writer of Ecclesiastes saw.

Always keeping the end in view decreases the risk of getting distracted from our goal. Yachties know that to cope with fickle breezes and different currents you need to keep the bow of your boat lined up with a particular spot onshore. Otherwise you drift off course. And when you’re well out to sea with no sight of land, some kind of fixed bearings are crucial. At night the stars can provide that, but to keep on course during the day a compass is an essential piece of equipment. Otherwise you’ll literally be all at sea!

So it is with our lives. The writer to the Hebrews encourages his readers to focus on their finish line:

Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race that is set before us. Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. (Hebrews 12:1-2, NIV)

The Message puts it this way: Strip down, start running – and never quit! No extra spiritual fat, no parasitic sins. Keep your eyes on Jesus, who both began and finished this race we’re in. Study how he did it. Because he never lost sight of where he was headed – that exhilarating finish in and with God – he could put up with anything along the way: cross, shame, whatever.

Jesus never lost sight of where he was headed. Follow his example.

The author and perfector of our faith

In a delightful twist, Jesus is both the one who has started us on the race, and also the end goal. And he’s the one who will help us become all we were meant to be – both in the refining of our character and in the full development of our SoulPurpose.

The race set before us is most of all about who we can become. It is only as we keep our eyes on Jesus that this transformation will be possible. He is the one who can help us discover what our lives were meant to count for. Jesus is also the one to whom we should look so that we can determine what will really matter to us in the end.

This chapter, like all the others in this book, will end with some questions and suggestions. They will help you work toward perceiving your own personal SoulPurpose. Another useful exercise (when your perception has taken firm shape) is to summarise in a paragraph what you understand the key strands of your SoulPurpose to be. This will never be a final statement. Your goals will always be open to further refinement. But at every point in your life it makes a world of difference to understand where you are aiming.

We (the authors) have all found attempting this helpful in taking a long view of our lives. Here are our own personal summaries:

Wayne

I see my SoulPurpose centering on helping people make sense of what the call to follow Jesus involves in everyday life. This is mainly expressed through writing and teaching, but I also have a commitment to earthing my own faith in real life. (If I can’t learn to live it, how can I talk about it?) Particular areas my SoulPurpose leads me into are how faith should affect our work, our use of resources, relationships, and our involvement in mission and evangelism.

Annette

I want to see others grow in understanding their own SoulPurpose and see organisations (work, community, church, etc.) become places where people thrive – not just survive. At present I work this out in my family, studies, and the opportunities to coach individuals and groups who come my way.

Alistair

Our God is too small and I want my life to count in helping to expand our vision of God. I want to see a younger generation of Christians living more purposefully in partnership with God in the world. That is why I like being involved in work with students, because they are such a strategic group at a very formative time of life. And that’s why I’m interested in faith and work issues, because I want to see churches grow that really equip and support Christians to venture out into the world more purposefully. My SoulPurpose also includes a strong desire to reflect God’s concern for the poor, oppressed and neglected. I also want my children and grandchildren to grow up knowing they are loved and gifted and using their gifts to discover their own SoulPurpose.

These are some of the things that provide motivation and direction for us.

But what about you? What do you really want your life to count for? What are the landmarks or compass bearings that are going to keep you on track when the winds blow fickle and the currents change? What are the things that God is on about that he also wants you to be on about?

What are some of the specific values that Jesus stood for that he’s wanting you to grab hold of and not forget?

What are the priorities you need to be sure about if you’re not going to lose your way?

Connection and Service

If you were to idly flick through this book you might think we have written a justification for a selfish life. Find where you fit … do what you are … express your uniqueness. It sounds like one of those New Age self-improvement courses.

A closer look will, of course, dispel any such idea. The content of this book is grounded in God’s call to us in Scripture. Jesus summed it up: Love God … and love your neighbour. Our focus is on loving our neighbour. Not a sentimental love, but a practical, self-giving one. In these pages you have wrestled with the challenge of how to make that love your focus, and how to order your life so that you can do it well.

As you set out to express this love and put your new understandings into practice we have two suggestions that will help you maintain your bearings – two points of reference to use whenever you’re considering a new task. They’re compass points that will keep you on your chosen course. You’ll recall them from our first chapter. The first is…

Connection

Connection reminds us to look at what God is doing, where he is working, and how your proposed contribution fits into his purposes. For ultimately it is God’s work in this universe that is most important. We have been invited to become partners in what he is doing.

The problem is that we have all too often viewed God’s work very narrowly – as if he is only really concerned with supporting the church and seeing individuals saved for a life in heaven, rather than as participants in God’s ongoing, creative, sustaining and renewing work on earth.

So we need an expanded vision of God at work in the world. And we need to see how our daily work is connected to his daily work. When this happens we begin to see that no part of our lives needs to be divorced from what he is doing. Even work can – and should – become part of our worship.

Seeing our daily chores as being connected to God’s work will definitely shape the way we go about our day. No longer will it be a matter of fulfilling selfish dreams and goals. It will become more and more about what we have to offer, and how that can be used by God for his good and the good of his world.

Connection then leads to the other critical compass point…

Service

We were made to serve. When we recognise that what we have been given is not just for us, but so the lives of others can be enriched through us, our search to find our “fit” takes on new meaning and purpose. The gifts we have developed, our understanding of how God has uniquely put us together – these give us a lens through which we can see how to better serve others in the course of our daily lives.

With this perspective, our daily work can become, as Martin Luther suggested, our primary way of fulfilling God’s command to love our neighbours.

Re-examining the radical claims of Jesus

Another important way to regain perspective on how to develop our SoulPurpose, is to be aware of the radical claims of Jesus. Meditating on this can be remarkably clarifying!

For we all face a terrible danger. The longer we walk with Jesus, the easier it is to remake him into our own image! His claims on our life are both radical and uncomfortable. So it is little wonder that as we grow more familiar with him we develop a tendency to moderate and soften those claims. That way they become easier to live with. For the lifestyle he calls us to is inevitably at odds with the voices of our materialistic culture.

Meditating often on his words, allowing them to wash over us afresh, is an important and sobering antidote to this natural tendency. Consider these statements:

“When they came home to Capernaum Jesus asked the disciples, ‘What were you discussing on the road?’. The silence was deafening – they had been arguing with one another over who was the greatest. He sat them down and said ‘So you want first place? Then take the last place. Be the servant of all.” (Mark 9: 33-35, The Message).

“Anyone who intends to come with me has to let me lead. You’re not in the driver’s seat – I am. Don’t run from suffering, embrace it. Follow me and I’ll show you how. Self-help is no help at all. Self-sacrifice is the way, my way, to finding yourself, your true self. What good would it do to get everything you want and lose you, the real you?” (Luke 9: 23-25, The Message)

How do I find the “real me”? According to Jesus, by giving myself to him and his mission. By giving my life away. Only then, he says, will I truly discover who I was meant to be.

This then, is one of the great paradoxes of discipleship. My SoulPurpose is not found in a life of self-actualization. It is instead found as I live a life of service – to Jesus and to others. There is no other way.

Why we need to do tasks that don’t particularly “fit” us

We’ve written about the value of finding our “fit”. We’ve pointed out how that can guide us in choosing the things we can best do. We’ve mentioned how, at first glance, this could sound like a licence to a self-focused life – the more I understand how I have been hard-wired, the more I ruthlessly reject doing anything that doesn’t come naturally to me!

But, as we’ve just noted, our guiding aim is to connect with God in service to God’s world. God’s imperatives may sometimes require us to actions that are not determined by our “fit”.

The life of Jesus is our supreme example here. He viewed his sacrifice on the cross as totally necessary for the world he came to save. We’re sure a compelling case could have been made for him to avoid arrest – so that he could “bless” the world even more with his extraordinary gifts of teaching and healing! Some might even suggest an element of foolishness in the deliberate choice Jesus made to be martyred rather than restrict himself to tasks that perfectly fitted him. What a waste!

Fortunately, Jesus recognised that his SoulPurpose was not solely wrapped up in his “fit”. It merged with the wider purposes of God and called him to sacrifice what may have been perceived as the best use of his gifts, for the greater good of God and this world.

Thank God for the obedience of Jesus. Where would any of us be without it? And what an example to follow! Sometimes we too will find ourselves in a situation where, to connect with what God is doing, we will need to take on work that doesn’t comfortably fit our talents and skills and gifts.

Living life on the edge

There are at least two other reasons we can think of for being prepared at times to serve outside of our “fit”. One is the need we all have for growth and challenge.

We cannot mature unless we allow ourselves to be placed in situations where more than just natural ability is called for. Under the tough conditions of life lies amazing potential waiting to be unearthed in each of us. Like the proverbial hunk of coal, our lives also need to be put under pressure in order to produce the beauty and purity of a diamond. For more than anything else, God wants us to become like Jesus, with his character clearly evident in our lives.

Alongside the need to grow is the need to be on the edge. The two go hand in hand. A curious thing happens when we gain competence in a particular field. We easily slip into a sub-conscious belief that we don’t need God. We’re managing quite nicely, thanks very much! “Comfortable-itis” often gets the better of us. It’s safe and secure within our niche.

However, risk-taking is part of the life of faith. Again Jesus is our example. And our teacher. He was the one who said to his followers (in the words of The Message) “You’re blessed when you’re at the end of your rope. With less of you there is more of God and his rule.” (Matthew 5:3)

A life of SoulPurpose

At the beginning of this book we claimed that all of us were made for significance. Right from before we were born God hard-wired us. He intended a unique purpose for each of our lives – to know him and follow him, and to join him in his mission to this world by finding and using our unique desires, motivations, giftings, personalities and preferred ways of operating.

Reaching the full potential of our SoulPurpose requires that we understand and make the most of that hard-wiring and those potentials. We need to understand ourselves so we can work at our best. But our SoulPurpose cannot be found in a selfish life of just doing what we want to do. Only as we walk with our Maker, only as we discover how God works, only as we find how our unique “fit” can mesh with God’s plans for this world, will we be free to find and live out our SoulPurpose.

And when this happens, the words of Jesus will ring true and pure in our ears:

You’re blessed when you’re content with just who you are – no more, no less. That’s the moment you find yourselves proud owners of everything that can’t be bought. (Matthew 5:5, The Message)

I came so (you) can have real and eternal life, more and better life than (you) ever dreamed of. (John 10:10, The Message).

If your first concern is to look after yourself, you’ll never find yourself. But if you forget about yourself and look to me, you’ll find both yourself and me. (Matthew 10:39, The Message).

Our hope is that each of us will experience the truth of these words.

For there is no better way to live than to know that what we do and who we become counts for eternity.

Personal meditation: planning the end of your race

1. Write a personal mission statement for your life (Just one sentence)

2. What would you like to have said about you if you could write your own funeral eulogy or epitaph?

3. What is it that you would like to hear God’s voice say about you at the end of your life?

4. Make a list of the most important things you would like to have achieved by the end of your life.

5. What will you do next, having reached this point in your SoulPurpose journey?

6. Summarize your SoulPurpose in a paragraph, in a way that makes clear how you are living in God’s world … for God and for the people around you. (Do this exercise only when you have defined your SoulPurpose and lived it for a period of time.)

Feedback from friends: personal reflections in a small group

1. Prepare in advance (for this session) a sentence describing the contribution you see each other member of the group making to God’s world. Go round the group, reading these out for each group member. How do you respond to the descriptions your fellow-members have given you?

2. Take question 4 in the personal meditation above, and explain your choices to the group. Invite others to help clarify your aims and look at ways you might work toward them.

3. How could your community – your neighbourhood or your town or your college or your place of work, or whatever part of society your group relates to – be different because of the way you live?

Appendix: Someone's Calling You

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Careerism versus Calling

When most of us think about the “working week” we have been conditioned to think in terms of careers and occupations. Our work as doctors, teachers, mechanics, retail assistants, human resource managers and hairdressers are in the end what matters most. Everything else in our week is peripheral. These careers are the way our culture has taught us to think about ourselves. “What do you do?” is the immediate follow-up question as soon as someone has told us their name. We are defined and valued and given status according to our “jobs”. Consequently our vocation or calling is frequently wrapped up in our career.

But this is far from biblical. It’s also not helpful in thinking about the mission of the church, and how each of us fits into it. Thinking in such one-dimensional terms leaves us bereft of finding an integrated focus to the whole of our lives – a centre that can drive all we do.

A vision for the church

Ultimately, one of the issues that is really going to decide the future of the Christian movement is how effective are we in seeing everyone mobilised in Christian mission and ministry. Our ability to see everyone equipped and supported for ministry everyday.

The trouble is – many Christians don’t think the words mission and ministry apply to their everyday lives. And unfortunately the church reinforces that fact (often unwittingly). For example, many congregations embark on courses that are designed to help us discover our gifts and find our ministries. However, they only apply to finding where we fit within the church and its ministries – not through the partnership we live out with God through the whole of our lives in the world.

Our dream for us as individuals – and for the church, is that we might see it all counting for God. That we might gain a sense of God’s call that provides an integrating centre for all the work we do-at home, in the community, in the church and in our employment. That we might have a sense of being caught up in God’s purposes wherever we are.

But also with the different parts of our lives held together in a healthy balance, rather than aggressively competing with each other in a way that leaves us feeling torn apart.

Where do we fit in God’s jigsaw?

At the core of this issue is the question - Can we gain a sense of being called by God in a way that applies to the whole of our lives? Many of us, as Christians, seem to struggle with that. Especially in seeing how our lives outside of the church and its programmes are genuinely connected to God’s mission and ministry.

A brief historical survey may help us see why we might struggle in this regard. And give us some starting points to move beyond our frustrations.

Part of the problem starts way back even before New Testament times where we find two sharply contrasting views of everyday work among the Greeks and the Jews.

1. Greeks

In the Greek world daily work was considered to be a curse. Aristotle said that to be unemployed was good fortune because it allowed a person to participate in political life and philosophising. These matters were what “real life” was all about.

So for the Greeks, society was organised so that a few could enjoy the blessing of “leisure” while work was done by slaves. Everyday work was a demeaning occupation – one that a person should try to avoid. And certainly there was nothing spiritually meaningful or uplifting about everyday work.

2. Jews

However, the Jews had a very different worldview. Although the opportunity to think about political issues and engage in contemplation was also valued by them, other everyday pursuits were also part of living out one’s faith. So Jewish teachers didn’t live off the contributions of their disciples, but were expected to have a trade in order to support themselves.

In fact, far from being avoided, daily work was to be embraced as part of God's purposes for us. Consequently, theological reflection was done by people who were also engaged in everyday life in the world.

3. Early Christianity

So it wouldn’t have been surprising that Jesus who was known as a carpenter and the son of a carpenter, was also a spiritual teacher, although there is no example of him continuing his trade during the period of his public ministry. And though Jesus called some of his inner circle of disciples to leave their fishing nets to follow him, he certainly didn’t call all his followers to give up their everyday work.

Much of his teaching drew on themes from the world of everyday work without any self-consciousness or apologies.

And of course the apostle Paul emphasized a positive view of work, encouraging all Christians to continue in their work and to work well. This was emphasised in his own choice to continue his trade as a tentmaker during most of his church planting years.

So this kind of integration of Christian life and daily work seems to be the general Christian pattern for the first century after the Apostles.

4. Distorted Christianity!

However, some changes started to appear gradually from the third century on. The more positive (Jewish) view of work gave way to a much lower view, where “ordinary” work came to be viewed as inferior to the work of priests, monks and nuns.

It wasn’t long until this view dominated Christian thinking. Only those people pursuing the “contemplative” life or a priestly role in the church were said to have a true “calling”.

This view still persists today. And its message is easily apparent - if we want our lives to count for God we’d better get more involved in the church, because that’s what really matters to God. “Ministry” is where it’s at.

There is one qualification. If you can get a job as a doctor or nurse or social worker or maybe a teacher you might be able to turn it into something that feels a bit more like ‘ministry’ because of the more obvious ‘people-helping’ component in it.

So this “two-tiered” view of work is a distortion that began in the early church period. It’s Greek, not Christian.

5. Restoring the balance

In the late middle ages the church began to wake up to the inherent problems of this dualistic (sacred and secular) worldview. Initially it was through the work of Martin Luther and the other reformers, who began to teach that all of life, including daily work, can be understood as part of a “calling” from God.

According to Luther, the primary way we respond to God’s call to love our neighbour is by fulfilling the duties that are associated with our everyday work. Work is our call to serve. And this work includes domestic work at home and community involvement, alongside our employment.

In fact although he became a monk himself because he thought that that was the highest spiritual calling, Luther’s own view changed radically. Eventually he decided that we can only truly serve God in the midst of everyday circumstances. Attempts to elevate the significance of the contemplative life are doomed.

Faith that doesn’t confront real life is not real faith at all. Luther felt that everyday pursuits had become devalued and sidelined from God’s purposes. For him it was largely through the daily work of his people that God works to sustain life, continues his creative activity, and redeems those aspects of life where rottenness has set in.

God’s work and our work are intimately connected even when it’s not called “church work”. This was largely the result of the contribution of Martin Luther, John Calvin, and the Puritans (who followed them).

The difficulty is that like most people who seek to restore some truth to the church it tends to get pushed from one extreme to the other – from neglect to over emphasis. As a result, every day work – once devalued and treated as second-best in our discipleship, began to assume not just an important place in our discipleship, but even replace discipleship. This became even more extreme with the advent of capitalism and the industrial revolution.

6. A New Distortion!

With the passing of time the concept of “vocation” or “calling” became so closely associated with a person's occupation or career that these words became synonymous. People were encouraged to view their calling as being wrapped up in their paid employment or profession (so that someone might say, “My calling is to be a lawyer”).

And that’s how we tend to use it today. We talk about “vocational guidance” – but in a thoroughly secularised way – without any reference to the calling of God.

As a result, the pursuit of a vocation/calling became an end in itself. People were encouraged to look for personal fulfilment through the work of their own hands.

Whereas once people worked to make a living, now they began to live in order to work. Whereas once the medieval church threatened to divorce faith from work, now they became so closely fused that work was idolised. This was especially true of paid employment.

It’s this distortion that deprives the unemployed person, or the person engaged in unpaid domestic or voluntary work, of status, security and satisfaction – by emphasising that these are primarily associated with employment. The assumption is made that unless you are paid for your work, it has little or no value, recognition and fulfilment.

However, there are other consequences to this new distortion. Work once degraded, is now worshipped, and demands huge sacrifices. So we end up with the strange situation that seems to dominate now, where the majority of people feel stressed from overwork while a significant minority struggle with the fact that they can’t find satisfying work.

Ironically it’s because employment is demanding so much time and energy for so many, that we struggle to live out our calling as Christians in the other spheres of life – at home, in the community and in church life.

So What’s The Answer?

We need to find a path that will lead us between the twin heresies of divorcing faith from work on the one hand or on the other hand, marrying faith and work, which just means idolising work.

This is best done by emphasizing that our primary calling as Christians is to follow Jesus and nothing else must be allowed to dilute that or squeeze it out.

However, this doesn’t mean we live out some spiritual life separate from the rest of life. Our call embraces the whole of our lives – including our work – which itself refers not only to paid employment but also domestic duties, volunteerism in the community and tasks in the church. A broad definition of work is required to really understand our calling. None of these spheres should be devalued or overvalued.

Just Decisions

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Another version of Part One of this book appears as the TOW article "Ethics and Work."

This book is all about making decisions – ones that are consistent with our Christian faith - especially in the marketplace. Ones that are good, right, just, and appropriate.

We – Alistair and Wayne – are the authors of this book. Our friendship goes back a long way, and has helped us bring together several perspectives on life. Both of us – like you, perhaps – have a considerable stake in the world of commerce and business. The routes our two lives have followed have brought us face-to-face with many of the dilemmas of that world.

We'll start by throwing ourselves in at the deep end – by entering Wayne’s business world, just to see how complex it all can be. Wayne has a decision to make. Wayne wants to be guided by God’s perspectives in his dilemma, so we’ll join him in a search for the principles that God might want him to follow.

We’ll look at the three most common approaches among Christians for making moral choices. We will consider how much the Bible provides help in each of these approaches. Then we’ll explore whether we can combine the three in some way to give us a more balanced and integrated approach.

After working through Wayne's dilemma, we'll branch out to look at the faith and work arena more broadly. One of the important assumptions throughout this book is that following Jesus needs to inform, impact,, and transform every area of our lives – including our work in the marketplace. How we conduct our business should be markedly different because of our faith. But are there some matters where engaging in business and our faith is simply incompatible? Or are there at least issues where, in order to be faithful to Jesus and be successful at work, we have to compromise? Perhaps we are just fooling ourselves. Can we really follow Jesus and at the same time be involved in the world of commerce?

​Alistair Mackenzie began his working life in the timber mill, then as a truck driver. He spent 21 years in pastoral ministry in three Baptist churches in N.Z and 12 years in the leadership of Servants to Asia’s Urban Poor. He is currently a Senior Lecturer in the School of Theology, Mission and Ministry at Laidlaw College. Most of Alistair’s research has been devoted to exploring how churches can better equip and support Christians for ministry in daily life. Alistair is married to Alison and they have two children, Catherine and Christopher and a lovely grand-daughter Ruby.

Wayne Kirkland is married to Jill and they live in Wellington, New Zealand. Wayne is a freelance writer and has previously been a youth worker and used car dealer. He is author or coauthor of several books.

​Click here to read the book as a PDF.

Part One: How Do We Decide?

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Introduction: How Do We Decide?

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We – Alistair and Wayne – are the authors of this book. Our friendship goes back a long way, and has helped us bring together several perspectives on life. Both of us – like you, perhaps – have a considerable stake in the world of commerce and business. The routes our two lives have followed have brought us face-to-face with many of the dilemmas of that world.

When Wayne answers the phone at his home office he is never sure exactly which of his many roles he is about to assume. Maybe it will be some person he’s consulting about his current writing project. Maybe it will be one of his local commitments – an issue of church leadership perhaps, or a request for help from one of the voluntary organizations that he works with, or a query from the high school where he’s a trustee.

Over the last twelve years it might also have been a business matter. Amongst his other roles, Wayne has been a car dealer – surely a source of ethical questions if ever there was one. (In fact, in a moment we are going to launch you into one of Wayne’s business dilemmas. Hold tight. You’ll be looking for God’s guidance on the car lot!)

Oh yes, and of course sometimes you won’t get Wayne on the phone because he may be attending to one of the domestic chores that need to be done around the house, which he shares with his wife Jill and young adult children – Maria, Kelly and Melody.

If you call Alistair, on the other hand, you may be lucky to catch him at all. Some days you’ll find him teaching as a lecturer in practical theology and ethics. Other days he’ll be travelling as a consultant, resourcing churches to support Christians at their work. Or he may be at a board meeting for one of the several non-profit and commercial enterprises he’s involved with. Or he could be busy mentoring one of a number of people he regularly helps.

Alistair was raised in a family involved in the timber industry where he worked for a number of years as a truck driver. Since then he has been a pastor with three Baptist congregations in New Zealand, and has headed up an overseas mission and development agency working among the urban poor in Asia.

Like Wayne, Alistair is a proud father. He and his wife Alison share their home with son Chris (motor mechanic), daughter Catherine (teacher) and Catherine’s lovely young daughter Ruby who keeps the house bubbling.

Though they live in cities on different islands and support competing rugby teams, Alistair and Wayne have managed to remain friends. Their mutual tolerance has even survived several demanding projects they have worked on together over the years … as well as a certain round of golf that neither of them mentions any more.

Wayne doesn’t understand why Alistair is such a dedicated fan of Bob Dylan, but is glad to have him there to thrash out issues of real concern. One of them is the question of how we as Christians can progress our service of God from Sunday worship to Monday workshop – from the Christian community where biblical values are the focus, to the marketplace where competition, profit and success seem to be what matters.

Are Christians aliens in that Monday-to-Friday world? Do the two worlds ever meet? Do they clash? Do we change, chameleon-like, as we cross from one to the other?

For us – Wayne and Alistair – this is no trivial issue. We believe that God has called us to live enthusiastically in this world he has made, and that includes the commercial and business part of it. To some degree we, all of us, are participants in the marketplace. Many of us live the greater part of our lives there.

If we don’t understand our nine-to-five job (and many of us spend even longer in our workplace) … if we don’t realize the implications of the business steps we take and the employment decisions we make … how can we possibly pretend that we are taking God’s call seriously?

This book is all about the challenges we face in the marketplace. Let’s start by throwing ourselves in at the deep end – by entering Wayne’s business world, just to see how complex it all can be…

Wayne is a car dealer. Just over twelve months ago he sold a secondhand Toyota Camry to a customer, in good faith. The car had a comprehensive check before sale and was determined to be in above-average condition for its price range.

Now, twelve months later, the customer calls Wayne. A problem has recently developed with the automatic transmission. What is Wayne going to do to fix the problem?

Wayne is under no legal obligation to pay for the repair – nor even any moral obligation, given the length of time that has elapsed since the sale. But he is sympathetic to the client’s plight. Should he (Wayne wonders) take responsibility for the problem and carry the cost of fixing the gearbox? In reality this would mean choosing to accept a financial loss on the Camry. Adding the cost of the repair will make the car more expensive to Wayne than the price he charged for it.

Rather than immediately commit himself to a particular course of action, Wayne tells the customer he will get back to him within a day.

As Wayne puts the phone down a number of different concerns begin swirling through his mind. Who should carry the cost, Wayne or his client? On what basis should Wayne make his decision? And in what ways might his Christian faith influence what he chooses to do?

Wayne has a decision to make. As we all have from time to time in our daily jobs. Whether we’re employers or employees or self-employed; whether we work at office or workshop, on hospital floor or factory floor, in a truck or a dairy or a market garden … we are all faced with problems. Sometimes, very tricky problems.

This book is all about making decisions – ones that are consistent with our Christian faith. Ones that are good, right, just, and appropriate.

Part 1: Wayne’s decision

To help us do this, in the first part of the book (chapters 1-5) we’re going to follow Wayne as he weighs the arguments for and against meeting this particular repair bill. Wayne wants to be guided by God’s perspectives in his dilemma, so we’ll join him in a search for the principles that God might want him to follow.

We’ll look at the three most common approaches among Christians for making moral choices:

• Looking for a command from God that will apply to our situation.

• Calculating consequences to decide the best course of action.

• Assuming our character will enable us to make a good decision.

We will consider how much the Bible provides help in each of these approaches. Then we’ll explore whether we can combine the three in some way to give us a more balanced and integrated approach.

Using Wayne’s problem will help us enter into this issue of guidance and ethics. But of course its greatest value will be in helping you apply the same principles in the context of your own work. As you read this section of the book we’ll suggest that you try to think of a similarly perplexing situation that you find yourself wrestling with at the moment. Or maybe you’re aware of a predicament someone else is in – an individual or corporate or community group that you know. So, using Wayne’s decision-making process as a guide, we’ll invite you to chart your own framework for dealing with the tricky decisions you meet in your workplace.

Part 2: Creative tensions

The second, and larger part of this book (chapters 6-12) takes a slightly different tack. Here we’ll cast our net wider and explore seven of the most common ethical tensions that Christians find themselves wrestling with in the modern marketplace. It’s likely you’ll be able to identify with at least some of them. But we’ll leave it to the introduction immediately before chapter 6 to set out the nature of these discussions.

Getting the most from this book

Like our other books in this Faith at Work series, Just Decisions is written for both individuals and groups. At the end of each chapter you’ll encounter case studies and questions. We hope you’ll find them useful for mulling over personally, and for discussing with others.

Their purpose is to help you digest and process the material. Often the value of this is amplified when done with others. So we encourage you to find, if you can, a group with whom you can explore this book.

Now, where were we on Wayne’s car problem?

Chapter 1: The Command Approach to Making Decisions

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Wayne contemplates his dilemma with the car. He wonders if there is any simple rule or principle that can help him decide the right thing to do. He knows this is complicated by the fact that we all make decisions for quite different reasons, using different criteria, and having totally different motives. Our decisions zigzag through a complex and often confusing combination of rules, reasons and reflexes. Even Christians can come to quite varied conclusions about what is the right thing to do.

Wayne is searching for a rule or principle (or command from God) that would define the right-thing-to-do with this particular customer. His starting point is obvious enough – do the laws of the land provide a clear answer? What is the legal position?

What are Wayne’s legal obligations?

The primary legislation determining this in New Zealand is called the Consumer Guarantees Act. The CGA gives customers six guarantees about a vehicle they purchase. The critical one is that it must be of acceptable quality. The vehicle must be:

• Fit for the purpose that type of vehicle is normally used for

• Acceptable in finish and appearance

• Free from minor defects

• Safe

• Durable – in other words, the vehicle can be used for its normal purposes for a reasonable time after purchase.

The age and price of a vehicle must be taken into account when deciding whether it meets an acceptable quality.

So what is considered a “reasonable” time after purchase? There is no clearly defined answer to this, so Wayne’s legal obligations are not precisely defined. However, for a seven-year-old Camry with medium mileage like the one Wayne has sold, most car dealers would probably point to the very clear warranty provisions they used before the CGA came into force. In this case, three months or 5000km would be considered a “reasonable” period for Wayne to be legally obliged to repair the car. Having said that, because of the way the legislation is worded there is no definitive answer. A customer might well think that six or twelve months were “reasonable”. A period as long as twelve months, however, is unlikely to be upheld if it was ever tested in a court of law.

Wayne asks the customer how many kilometres he has driven in the car over the twelve months. The answer is 22,000km. This suggests to Wayne that he has no legal obligation to repair the fault. Both the time since the sale, and the distance it has travelled, are well beyond what would be a “reasonable” warranty for a car of this age and mileage.

Legal and/or moral?

Even though Wayne is satisfied he is under no legal obligation to pay for the repair, that is not the end of the matter as far as he is concerned. Legality and morality, he knows, are not the same thing. The law is usually seen to define society’s minimum moral requirements for the protection of people. As Wayne reflects on this, he is reminded of an incident he recently heard about from a friend. The Board of Directors of a particular company was discussing a business proposition. Initial comments were about the legality of the proposal, and it soon became clear that the scheme was well within the law. But then one director said, “It is legal. But is it right?”

“As soon as that question was asked,” Wayne’s friend commented, “it was followed by a long silence, because we all knew the answer was ‘No’. Even before we had time to discuss why.”

Wayne knows that what the law says is clearly not enough. However, thinking beyond legal minimum standards is not always easy in a secular society. This is a problem for many business schools when they seek to discuss ethics. Concerned to assert their secular status and to show themselves free from “religious interference”, they often end up largely ignoring morality and values. The result is an arid focus around what is legal. The discussion among the company directors above demonstrates the inadequacy of this attitude.

Commands beyond the law

The approach to ethics that looks for some command from God has a similar inherent flaw: it suggests that moral actions are simply right or wrong. It does not take into account other factors such as the context in which the issue has arisen, the results that might follow from whatever decision is made, the effects on people that will arise from those results, or even the broader intention of God’s Law. There is always a danger of misrepresenting God when we select out some Bible verse. The situation we are applying it to may be only superficially similar to the one in which it was written.

And that’s the point. How does Wayne determine which rules apply to his problem? Christians understandably take the line that it is God who ultimately knows what is right and wrong. But how do we discern what God knows? There are always so many factors involved.

Our understanding of Scripture interacts with many parts of our experience – with what “reason” suggests makes best sense, with what our experience of God’s grace pushes us to do, and with what we have learned from history or from other influences that have formed our spiritual awareness. These elements can often be in conflict with each other. It turns out that even a simple scriptural rule can, like a diamond, have many facets.

This is not to ignore the fact that many biblical commands are rightly considered self-evident and sound moral principles – even by people outside the Christian community. (These are often called “natural law”.) The Bible certainly does give us clear guidelines for living. Christians from all church traditions are agreed that Scripture plays an essential role in determining our understanding of life. But when we select out words and apply them to specific situations, even where there is a general similarity of content, how do we know we are really thinking about this specific situation the same way as God thinks about it? Or that we are not going beyond what God intends?

It’s not hard to find Bible verses that speak about work and employment issues. But which of these rules and principles do we choose? There are lots of different systems for applying the Bible. And furthermore, the Bible itself is far from uniform in its approach to ethical decision-making.

So where does Wayne begin looking for an answer to his dilemma?

A rule for every occasion?

In desperation, Wayne goes searching for help on his bookshelf. He spots a title that could be the very thing he’s looking for – The Businessman’s Topical Bible.[1] A quick glance indicates how this book tackles the problem. It looks for a specific Bible verse to provide a rule that deals with the particular work issue we’re facing.

Wayne scans through the pages. In them the author, Mike Murdock, lists 1550 verses from the Bible, to “provide God’s insight into situations and circumstances encountered every day in today’s business world”. These are grouped under sections such as “Your Attitude”; “Your Work”; “Your Daily Schedule”; “Your Family”; “Your Finances”; “The Businessman and Integrity”; “When a Customer is Dissatisfied”. Nearly 100 topics are included, covering a wide range of common business situations.

As he looks at some of the sections, Wayne notices that the author doesn’t try to outline any particular method for making decisions. He simply chooses to list Bible verses he thinks are relevant to each situation, without any explanation or commentary. The implication is that they apply directly and are self-explanatory.

Wayne finds some topics that he initially thinks might help with his problem:

1. “When a customer is dissatisfied” includes verses such as 2 Timothy 2:24: “And the Lord’s servant must not quarrel; instead he must be kind to everyone, able to teach, not resentful”; and Luke 6:35: “Love your enemies, do good to them, lend to them without expecting to get anything back. Then your reward will be great.”

2. “The Businessman and Integrity”, where Psalm 112:5 is quoted: “Good will come to him who is generous and lends freely, who conducts his affairs with justice.”

3. “The Businessman and Negotiation”, including 2 Timothy 1:7: “For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.”

On closer inspection, Wayne finds that such random Bible verses give him little help. In fact, one of the problems with such an approach is that if the Bible is seen as an “answer book” for all the various situations we might encounter, we can easily slide into taking verses out of context and make them mean something different to that intended by their original author. (This is often called “prooftexting”.)

When we start with a “problem” and go looking for an “answer” we’re really using the Scriptures in a “back-to-front” way. The risk is that we simply take what “fits” into our pre-formatted scheme and ignore everything else, rather than letting the Bible speak for itself and allowing the consistent themes and messages to make themselves evident in the reading and re-reading of the text.

For example, when Wayne takes a closer look at the section on “When a customer is dissatisfied”, he notices the verse in Luke 21:19: “By standing firm you will gain life.” When he reads the passage it is a part of, he realises it has absolutely nothing to do with a dissatisfied customer in business. Luke is quoting the words of Jesus to his followers, telling them what they should do when they are arrested and persecuted for their faith! The verse has been taken completely out of context (as have many others in the sections Wayne looks at).

There’s another danger from hunting out a scriptural rule for every occasion. Such an exercise can easily descend into a kind of reductionism and legalism. We only have to look at the scribes and the Pharisees to see what this might look like. In their genuine desire to obey God, they so reduced the law down to a set of specific do’s and don’t’s, that in the end, rather than assisting them to follow God, it actually blinded them to their own legalism and arrogance.

If this sounds like a severe criticism of the scribes and Pharisees, let us just note briefly here that what they were attempting to do was admirable. They were some of the few people who seriously sought to apply faith to the whole of life, including business. They realised that faith wasn’t just about observing temple rituals and attending synagogue meetings. They were trying to define what it meant to be godly in every aspect of life. The trouble is, the only way they knew to go about this was by trying to define a rule for every occasion. And this led to an explosion of rules that went way beyond what Scripture actually said.

For example, take their desire to fulfil the commandment about keeping the Sabbath. In seeking to “nail down” how this might look in practice, they completely missed the point of the exercise, even berating Jesus for having the audacity to heal on the Sabbath! They became captive to their own self-constructed rules, and in doing so found themselves obstructing rather than assisting others to fulfil the intention of the law.

So attempting to formulate a complete book of rules based on Scripture that will speak to every conceivable ethical dilemma we face in our work contexts, is a hopeless and pointless quest. Not only does the Bible fail to account for the thousands of situations that arise in business, but in trying to make it do so we risk forcing it to say something it was never intended to mean … or even worse, trivializing Scripture and missing the point altogether.

However, while the Bible can’t and shouldn’t be turned into a comprehensive rule book for ethics in the marketplace, it still does contain some important and relevant commands/rules. Many statements in Scripture are straightforward and easily applicable. Not every situation we face at work is complex. In many business activities it is not difficult to discern the Bible’s counsel. If Scripture tells us (e.g. in Col. 3:22) to work wholeheartedly for our earthly masters (similar to “boss”), then we need to do it . If it warns us against laziness and not taking responsibility for earning our keep (e.g. 2 Thess. 3: 10-12), then that should be our aim. When it tells us to deal with conflict by talking directly with the person who has offended us, there’s the guideline we need to follow. When it tells us not to steal and not to slander people, we should adhere rigorously to those commands.

Biblical principles?

Disappointed, Wayne puts the book back on the shelf. As he does so he glances at another title that grabs his attention – Business By The Book.[2] Intrigued, he picks it up and quickly discovers that the approach of the author, Larry Burkett, is to identify a wide range of principles in the Bible.

The subtitle of the book, Wayne notes, is “The Complete Guide of Biblical Principles for Business Men and Women.” This seems promising. So he begins to read. It’s clear that Business by the Book assumes that God has laid down in principles the necessary ethical instruction for “doing business His way”. According to Burkett the Bible contains statutes, commandments and principles that provide “God’s plan for His people in business”.[3]

Fundamental to this are the Ten Commandments – which Burkett considers to be the minimum standard separating God’s people from those around them. Then there are “other minimums that set apart God’s followers from others in the business world”. [4]

In this regard, Burkett highlights “six basic biblical business minimums”. They are:

• Reflect Christ in your business practices.

• Be accountable.

• Provide a quality product at a fair price.

• Honour your creditors.

• Treat your employees fairly.

• Treat your customers fairly.

Does this help Wayne?

Clearly the two “minimums” of “providing a quality product at a fair price” and “treating your customers fairly” are relevant to Wayne’s problem. But while it’s useful to identify these principles, this doesn’t actually get Wayne any closer to what he should do. He is still left struggling to determine exactly what it is in this case that might be “fair” treatment and what process he might use to establish what is fair? He readily agrees with both Burkett’s principles – but this doesn’t help him proceed any further.

However, the book does offer the suggestion of talking with friends about what they think might be fair in this situation. This, Wayne decides, would be a useful thing to do. He likes the idea of developing a more communal environment to help him gain perspective on his dilemma. Doing this works against some of the intense individualism we all battle with, and it also recognizes that many ethical challenges are complex and need insightful others to give perspective and support.

Wayne is less enthralled by what he considers to be a quite prescriptive approach to using the Bible. It seems to reduce Scripture to a series of easy-to-understand principles and rules – like a “how-to” manual. Wayne’s perusal of Burkett’s company website reinforces this perception. There it states: “Business by the Book is a step-by-step presentation of how businesses should be run according to the Creator of all management rules.” The implication is that if you apply this programme, God will prosper you. [5]

Wayne also feels that the book contains a very selective reading of Scripture. The commands and principles appear to be chosen fairly arbitrarily, with no clear particular rationale to them. What is more, Scripture is generally treated in piecemeal fashion, and often employed in a proof-texting way.

Burkett’s use of biblical principles is also limited by being almost entirely built around the issue of money. Virtually all of the anecdotes he uses to support his points are related to financial integrity and honesty. This includes his coverage of subjects such as the treatment of suppliers and employers, as well as his section on “reflecting Christ in your business practices” and on establishing “ethical priorities” for companies. This too is all about money and property (tax, fraud, misuse of company property).

It’s not that these are unimportant issues. In fact, we could argue that if all Christians in business simply sought to be financially honest the commercial world might be a very different place! But there is much more to ethics than just money. Broader issues are involved; for example, social, environmental, and macro-economic issues. So while Burkett’s approach has some relevance to Wayne’s current dilemma – which does revolve around money – it doesn’t extend to anything like a full range of issues. As an attempt to engage with God’s world, his material is of limited use.

It is encouraging to see approaches like Business by the Book taking seriously the challenge to let our faith influence the world of business in practical ways, but sadly it is built around a limited selection of principles, shaped by Burkett’s particular perspective. Hence, like most other similar attempts to summarize the Bible’s approach to business, it provides helpful insights into some issues, but also promises more than it can deliver.

In the next chapter we’ll look at two other ways of taking a “command approach” to ethical dilemmas like the one Wayne is facing.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. In this chapter we’ve been focused on Wayne’s particular dilemma and two types of command approach that might help Wayne decide what to do.

Here’s a very different situation. To reflect on how useful a command approach might be, read it through and consider the questions we’ve listed.

One day you receive in your letterbox an invitation to an “amazing business opportunity”. The writer introduces himself and tells how he has invested $194 which has returned $78,000 within three months of operating his “business plan”. He urges you to follow the instructions exactly. They are:

1. Immediately send a $10 note to the person listed No.1 on the list at the end of the letter (there are 5 names and addresses listed).

2. Then delete this person’s name and address from the list and move all the other names up one position, adding your name as the new No.5.

3. Photocopy the letter 200 times and pick out 200 names and addresses from a telephone directory, sending this letter to all these people.

In short, this is a Chain Letter. The writer concludes by explaining how the chain letter system works. Based on a conservative 3% response rate, by the time the fifth sequence of letters are sent out (with your name and address at No.1) over 7,800 people will send you $10 each! All this, for the cost of $10, plus the stamps and photocopying of the 200 letters!

The letter finishes with several testimonies of people who have (in spite of their skepticism) participated and reaped a windfall of money.

You carefully re-read the letter and decide that the “opportunity” is not a hoax. There is a realistic chance of making good money out of it.

To consider:

• Is there a biblical “rule” or “principle” specifically applicable to this situation?

• Do Burkett’s “six basic business minimums” help in this situation? Why or why not?

• Can you think of any other way of approaching this issue, using the Bible, that might help you resolve what to do?

• How would you respond to this invitation? Why?

2. Think about the approaches of Murdock’s Businessman’s Topical Bible and Burkett’s Business by the Book. In what ways do you find them helpful? In what ways do you find them inadequate? How well do they reflect a rounded biblical and Christian perspective?

3. Describe two issues that a person might meet in the world of business, for which these two approaches to using the Bible appear to be of no help.

Chapter 2: Single and Balancing Commands for Making Decisions

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A single principle or command?

Wayne is still struggling with his dilemma. Should he pay for the repair of his customer’s car? Having found the two command approaches largely unhelpful, he returns to his bookshelf to see what else might be of assistance. John Maxwell’s There’s No Such Thing as Business Ethics almost jumps out at him!

John Maxwell is a well-known business consultant and writer. He thinks we have made Christian decision-making far too complex. It’s his belief that all the Bible’s moral imperatives can essentially be reduced to just one overarching command. According to Maxwell there’s no such thing as business ethics: there’s only one rule for making decisions. We’ll return to this point of Maxwell’s in chapter 5. This is the “Golden Rule”, proclaimed by Jesus in the Sermon on the Mount – “So in everything, do to others what you would have them do to you…” (Matthew 7:12, NIV. The Lukan equivalent is 6:31 – “Do to others as you would have them do to you.”)

This one guideline (“How would I like to be treated in this situation?”) should govern all ethical decision-making.[1] Simple, but not easy, is the way Maxwell describes this rule. However, he acknowledges that it requires a number of other principles to explain what it involves, including:

1. Treat people better than they treat you

2. Walk the second mile

3. Help people who can’t help you

4. Do right when it’s natural to do wrong

5. Keep your promises even when it hurts

Even though he doesn’t explicitly quote the Bible, Maxwell’s approach is clearly rooted in Matthew 7:12. Over the past two centuries this saying has become known as the Golden Rule [2] and Maxwell notes that the core of this precept is found in other religions and cultures as well. It is therefore a principle that can be commended to Christians and non-Christians alike.

Several of the explanatory principles mentioned by Maxwell are also clearly based on other elements of Jesus’ teaching in the Sermon on the Mount. For example, “Treat people better than they treat you” seems to be a natural implication of Matthew 5:43-48, and “Walk the second mile” is a clear reference to Matthew 5:41.

One thing that attracts Wayne to this Golden Rule approach to business ethics is that it is grounded in the teachings of Jesus. Given that we are often guilty of evading Jesus and his ethics, this is refreshing.

How does this help Wayne solve his problem?

The Golden Rule is certainly a very useful clarifying principle for Wayne. It causes him to think, “How would I want to be treated if I was in my customer’s shoes?” And the associated principles of “treating people better than they treat you” and “walking the second mile” do challenge Wayne to go beyond what is legally expected of him. However, Maxwell’s approach still does little to help Wayne determine the specifics of what he might take responsibility for.

There is no doubt that the Golden Rule is close to the heart of Jesus’ ethical teachings.

The simplicity of elevating the significance of one principle is attractive, and it is obviously helpful in some ways. However, it may also prove far too simplistic and quite deceptive in other ways. Maxwell’s need to flesh it out with further qualifying rules shows that this is, in fact, true.

Some of Maxwell’s fundamental assumptions are also questionable, such as his belief that ethical behaviour pays (at least in the long-term). There is no evidence that this is the case. In fact, as Scott Rae and Kenman Wong point out, if this was always (or even mostly) true:

…there would be no need for books or courses on business ethics, as nearly everyone would practise solid moral behaviour because of the prospect of financial reward.[3]

There is another limitation to Maxwell’s approach. It assumes that there are only two players involved in the decision (the person making the choice and the person being affected by it). As long as it works to the advantage of these two people, according to the Golden Rule it is the best thing. Wayne realises that in his particular current situation that’s largely true. However, his mind turns to many other decisions he has to make, where other people are impacted indirectly, and/or the environment is also affected.

For example, not so long ago Wayne sold a large four-wheel-drive vehicle. He felt he did apply the Golden Rule to the customer (treating her with respect, giving her the best deal he possibly could, disclosing all relevant information, etc.). However, in that sale one thing he didn’t take into consideration was the broader issue of how much impact this vehicle, with its high fuel consumption, would have on the environment.

So ultimately, Maxwell’s use of the Golden Rule (along with his accompanying principles) is a very useful clarifying perspective for Wayne. He finds it genuinely helpful to reflect on the statement, “Do to others as you would have them do to you,” and it does offer some direction to his thinking. However, the Golden Rule is simply not designed to “cover all the bases”, as if it was an easy, simple solution to every issue we face. We need help from other perspectives for that.

Three Balancing Principles

Wayne is fast running out of books! But as he gazes up to his bookshelf again, he notices Alexander Hill’s Just Business.[4] Hill, a professor of business and economics, has attempted in this book to find a middle way between the simplistic single-rule approach and other more complicated approaches with multiple rules.

His central point is that Christian ethics in business should be built not on rules, but rather on the changeless character of God. As we study and observe God’s character, we can learn to imitate God. “Behaviour consistent with God’s character is ethical – that which is not is unethical.” [5]

We are called, therefore, to emulate God’s character. Few of us would argue with that, but the big question is….so, what is God like?

Hill’s answer is that the three characteristics of God most often emphasized in the Bible are

• Holiness

• Justice

• Love

More specifically, he defines these traits as follows:

Holiness

Pursuing holiness involves single-mindedness, making God our highest priority. Which means considering all other concerns of lesser importance – concerns such as material goods, career goals and even personal relationships. Pursuing holiness includes zeal, purity, accountability and humility.

Justice

“Justice provides order to human relationships by laying out reciprocal sets of rights and duties for those living in the context of community.”[6] Two fundamental personal rights are the right to be treated with dignity and the right to exercise free will. The duties or responsibilities (which are really the flip side of the justice coin) require that we treat others in ways that offer them these rights. The rights and duties exist in tension, providing a necessary counterbalance to each other. For example, a worker’s right to a liveable wage means the employer has a duty to pay the employee fairly. And it also requires the worker to work faithfully for his or her pay. Justice cuts both ways.

Love

Hill acknowledges that love is generally viewed as the pre-eminent virtue.[7] However, it needs to be moderated by the other two characteristics. Its primary contribution to the holiness-justice-love mix is its emphasis on relationships, through empathy, mercy and self-sacrifice. Love creates bonds between people, and conversely, the breaching of these bonds causes pain.

A three-legged stool

Hill’s view then is that “a business act is ethical if it reflects God’s holy-just-loving character.” [8] (There’s no particular significance to the ordering of these three characteristics. In fact they are completely intertwined with each other.)

The image Hill uses to express this is that of a three-legged stool. If we are to operate biblically in business, all three aspects (legs) need to be taken into account consistently, otherwise we will have a badly imbalanced stool.

For example, if holiness is overemphasized to the exclusion of love and justice, then the result will be legalism, self-righteous judgementalism and withdrawal from society.

If justice dominates, then harsh results, emotional coldness and condemnation are the likely outcome.

When love is the only major measure, things can easily lapse into permissiveness and favouritism, because there is no real moral compass to direct us to the limits that love requires.

Alexander Hill condemns any attempt to reduce Scripture to a book of rules that can be applied to specific situations.[9]He’s also acutely aware of the complexities of the business world. (This is something that Wayne appreciates!)

While Hill’s approach is built on three principles (or characteristics of God), he frequently also takes into account the consequences – especially to determine whether justice has been produced.

How is Wayne helped by this approach?

Wayne struggles to get his head around exactly what holiness looks like in his situation, but he finds the balancing principles of justice and love quite useful. What particular rights and duties exist in his seller-customer relationship? And what response to the customer’s request might be just for both parties? Wayne resolves that he may have a duty to contribute to the repair – though he thinks that the customer also has a responsibility to contribute. Justice cuts both ways – being fair to both customer and seller.

Given that Wayne gave the customer a very cheap price on the car in the first place – with little profit margin, he feels it would be unfair to be expected to pay for all of the repair. But the principle of love causes him to also reflect carefully on the question, “What might it mean for me to love this person?” Again, while no definitive answer results, it does prompt Wayne to consider the customer’s own financial situation. What impact will a sizeable repair bill have on this particular customer?

Some general comments

One of the great strengths of Hill’s approach is the clarity it provides when considering ethical dilemmas, without being too simplistic. The holiness-justice-love stool is more comprehensive than the single principle of the Golden Rule, and infinitely less cumbersome than the multi-rule approaches we looked at in the previous chapter. Once we’ve gained some clarity regarding what Hill means by the terms holiness, love and justice, the three-legged stool can be a helpful starting point. Confronted with a particular situation we can ask:

• What does reflecting God’s holiness require here?

• What does expressing God’s justice require here?

• What does expressing God’s love require here?

• What does a balanced expression of all three characteristics of God require here?

For those Christians who are stronger in emphasizing personal morality than social justice this approach provides a useful corrective, ensuring that social concerns are not ignored. Similarly, for those who express a strong concern for social justice but in the process may ignore the demands of holiness and love, it may provide a useful balancing corrective. We like the way Hill’s model leads to developing God’s character in our lives as well as producing good ethical choices. And it reflects an approach to the Bible and to business that is more than one-dimensional. So it is useful.

But it nevertheless has its problems. The main limitation of the three-legged stool is that we’re still left with the challenge of determining exactly what is holy, just and loving for the affected parties. And what do you do when justice, say, conflicts with love? Which gets priority?

At last Wayne is beginning to feel he’s making progress. It was always obvious that reaching a decision would not be easy, but Hill’s three-legged stool in particular has given him something to work with. Clearly, whatever approach to ethics we adopt, discerning and balancing the relevant rules and principles is an important part. But in addition we must also try to calculate the consequences of different courses of action to see which decisions produce the most loving and just and holy results. But this is the subject of our next chapter – and of the next stage in Wayne’s decision-making process!

QUESTIONS FOR REFLECTION AND DISCUSSION

Consider the following situation:

Roger is a property developer. He’s about to embark on a new subdivision on the edge of the city. Roger has already invested much of the last three years attempting to negotiate and secure the land, which is the only significant undeveloped block within the basin that the city is located in. A fair amount of his capital has been tied up in this project too. However, the lengthy process of resource consent hits a snag when an environmental pressure group puts in a submission stating that the subdivision will negatively impact on an already fragile ecosystem, particularly given that it will require the cutting down of a block of trees, and the infilling of a small wetland area. On the other side of the equation, Roger’s development has been encouraged by council officers, who are aware of the pressure that shortage of housing is bringing within the city.

• Is there a “rule” or “principle” specifically applicable to this situation?

• Do Burkett’s “six basic business minimums” help in this situation? Why or why not?

• Does the Golden Rule help in this situation? Why or why not?

• Does Hill’s Three-Legged Stool offer any help?

• What if abandoning the project were to mean financial ruin for Roger? How much weight should we give to this consideration?

• How do you think Roger should respond? Why?

Chapter 3: Calculating Consequences When Trying to Make the Right Decision

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Wayne is still wrestling with his customer’s request. Should he meet the cost of the repair? So far he has attempted to decide by asking the question, “What is the right thing to do?” – and by looking for rules or principles from the Bible to guide him in answering that question.

There is another way for Wayne to approach this. He could evaluate which option would produce the best result. In other words, if Wayne examined the potential consequences of each response and compared the likely results, he might be able to decide based on the ideal outcome.

This approach of calculating consequences and comparing the results is often known as “consequentialism” or “teleological ethics” - from the Greek word telos, meaning “end”.

Unlike the Command approach (where the best option is determined by the inherent goodness of the action) the Consequences approach is decided by the outcome. It is the end result that determines what is the most moral course of action.

However, as Wayne will discover, consequentialism raises four curly questions. They are:

• “Good” for whom? (Who really benefits from this decision?)

• What is “good”? (How do we define good? For example, presumably it is more than simply making the customer – or Wayne – financially better off.)

• Can the good be calculated? (Can we fully foresee what will result and is good in any given situation?)

• Does the end (the good) ever justify the means?

There are two main ways that the first of these questions is commonly answered.

Self-interest

Firstly, there are those who use self-interest as the measuring stick. They take the approach that if the decision brings about good for them, then it is the best choice to make. This school of thought is known as “ethical egoism”.

You’re not impressed with this line of thinking? Well, before you rubbish it as completely wrong, reflect further on Wayne’s dilemma. Self-interest does not always mean operating from a totally selfish perspective. Wayne could choose to repair the problem in his customer’s car as a result of self-interest. He might decide that long-term his reputation and capacity to gain new business are dependent on satisfying the customer’s expectations.

So what might seem from the outside as a selfless response, can often be driven by self-interest. And this is not always bad or wrong. It often has positive outcomes. We might say, “What’s good for me will often be good for everyone.”

Interestingly, the economist and philosopher Adam Smith (often known as the father of modern capitalism) was an ethical egoist. However, he realized that if we were left to our own devices, self-interest would quickly degenerate. So in arguing for minimalist government intervention in the economic system, he believed that there was an “invisible hand” at work to temper and restrain selfishness. To quote Smith himself, talking about the businessman:

By pursuing his own interest, he frequently promotes that of society more effectively than when he really intends to promote it. I have never known much good done by those who affected to trade for the public good.[1]

Smith’s approach was really, then, one of “enlightened self-interest”, though you may judge it to be rather optimistic and naïve. (Even the most capitalist of nations have added countless laws to protect customers and consumers.)

The Greater Good

A second and more substantial group of people advocate that consequences should determine our ethical decisions by using “the greater good” as their measuring stick. They take the approach that the best decision is the one that will bring about the greatest “good” for the greatest number of people. This is often known as utilitarianism.

What does this mean for Wayne?

Attempting to consider the consequences of his decision is actually a lot simpler for Wayne in this particular situation than in many cases. This is because, as Wayne sees it, there are really only two parties who might be affected by his decision – he and the customer. Unlike many of the other decisions he faces as a car dealer which involve indefinable consequences relating to their impact on environmental, social and community issues, this choice is rather more simple. What good will result from a decision to pay for, or at least contribute to the repair? The answer is that he will have a satisfied customer and one who may be saved from unnecessary financial hardship. This may well serve the “greater good” better than not paying, and benefiting personally as a result.

The Bible and Consequences

Because so many people think of the Bible as a rule book, and of ethics in terms of the Ten Commandments, it is perhaps surprising to discover how often the Scriptures themselves encourage readers to consider the consequences of their actions and let this influence their decision making.

The book of Proverbs does this repeatedly. It is full of warnings and promises, in pithy little sayings that spell out the likely outcomes of certain actions. For example, Proverbs 14:14 (NRSV): “The perverse get what their ways deserve, and the good what their deeds deserve.”

Jesus too warns his listeners to weigh carefully the consequences of their decisions. In fact, in one sense the whole life and ministry of Jesus can be viewed as a living example of making decisions for the “greater good”.

His Beatitudes display an implicit consequential aspect – if you want to be “filled” then hunger and thirst after righteousness, etc. The same applies to much of the rest of the Sermon on the Mount, such as (all verses NRSV):

Let your light shine before others, so that they may see your good works and give glory to your Father in heaven. (Matt 5:16)

Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. (5:25)

But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. (6:3-4)

…but if you do not forgive others, neither will your Father forgive your trespasses. (6:15)

Considering the consequences should play an important role in our decision-making. However, there are a number of potential landmines in such thinking, so we need to tread carefully.

What is “good”?

Firstly, our definition of what is “good” is critical. For most consequentialists good is defined as “happiness” or “pleasure”. In this view a decision is determined to be ethical if it produces the greatest amount of good (happiness) for the greatest number of people affected by the decision. In our culture, happiness is viewed as the primary purpose of life (and with it goes the implication that pain should in all circumstances be minimized or avoided).

However, in the Bible happiness is not considered the ultimate good. And when it is the subject of attention, it tends to be redefined in ways that are significantly different from our culture’s understanding. For example, Jesus turns our thinking upside down in his Beatitudes. He claims that the situations we might feel aggrieved or sad about can be the very ones to make us blessed or happy!

So how might we define good biblically? In the Bible, what is considered good? Undoubtedly the answer is … anything that promotes the fruit of the Spirit. (Or as Alexander Hill would probably put it … anything that imitates God’s holy-just-loving character.)

God’s primary intention is not to make us happy. It is to make us whole. The New Testament is clear that embracing suffering and pain is often the road to wholeness – whether for us ourselves, or for those whom our suffering helps. Take, for example, Paul’s attitude to suffering in his letter to the Colossians – “I am now rejoicing in my sufferings for your sake…” Colossians 1:24 (NRSV).

The choice Jesus made to submit to the way of the Cross is our model. He denied himself in order to bring liberation and life for others: “The Son of Man came not to be served but to serve, and to give his life a ransom for many" (Matthew 20:28.) The call of Jesus to follow him is made clear in such statements as “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it.” (Matthew 16:24-25 NRSV).

Good for whom?

Secondly, we must be wary of making decisions based on the good of the majority when they have potentially negative or disastrous consequences for the minority – particularly if that minority is a marginalized and largely powerless group. Under such “end justifies the means” terms, all manner of evils have been condoned. But expediency is not a biblical principle. The classic biblical example of expedience is Caiaphas’ decision leading to the execution of Jesus. Speaking to the Jewish Council he declared, “…it is better for you to have one man die for the people than to have the whole nation destroyed.” (John 11:50 NRSV) The irony of the statement is not lost on the writer of John, nor on his readers!

The Bible consistently calls God’s people to stand up for and protect the poor and the marginalized. In fact, the Prophets regularly challenge the Jews to care for the most vulnerable, even declaring that the health of a society is measured by how they treat the “orphan, widow and alien” (three significant marginalized groups). The poor and marginalized are the ones most at risk of being calculated out of the equation under a consequences approach. Recent ethical debates such as euthanasia and abortion hinge on this.

However, let’s not suggest that the end never justifies the means. There are hard choices to be made, where no alternative is thoroughly good or right. In such cases the decision-makers are left with a choice between relative degrees of “evil”. The “just war” theory results from this sort of dilemma. It is also the kind of dilemma that Dietrich Bonhoeffer faced in his agony over what to do about the evil Nazi regime. Sometimes a choice brings pain for others; however unavoidable that suffering may be, the choice must be made with genuine compassion and humility.

Can the good be measured?

Thirdly, even where good can be defined in a way consistent with the Scriptures, there remains still the problem of predicting or measuring it. Consequences can be hard to quantify. Sometimes impossibly so. For a start, there are often people and environments affected that we have not taken into account. Sometimes we can’t even know about them in advance.

At a number of points the Bible helps us recognize our own finiteness and severely limited perspective. In contrast, God is all-knowing and all-wise. While humans are responsible for their actions and expected to consider carefully the consequences, humility is required, and with it a dependence on God who knows all things.

Experience bears this out. Frequently we have no real way of knowing what consequences will result from our actions, or indeed how to rate or measure the good. On these counts alone, while a consideration of the consequences is often a valuable component of our decision-making, it is not in any sense sufficient as the only ethical approach.

Understanding the Context

Another thing that needs to be understood in considering consequences is what a given action means in a particular context. Sometimes this is because actions mean different things among people of different cultures. Sometimes it is because people’s circumstances are different.

One of the best-known examples of this from the Bible is found in Paul’s first letter to the Corinthians, chapter 8, where he examines ethical decisions that arise from eating food offered to idols. The key issue, he points out, is how our behaviour will affect “weak believers”. In this case Paul puts love and consideration for others ahead of his own liberty to do as he feels fit. The question is not just, “Is it right?” but rather, “Is it appropriate or fitting?” What he feels free to do in one situation, he chooses not to do in another, where it might cause offence or problems. Paul is deciding on the rightness or wisdom of the action according to the consequences in this particular context.

Paul continues this argument into chapter 9 and closes with the words, “I have become all things to all people, that I might by all means save some" (1 Corinthians 9: 22 NRSV). Again, circumstances sometimes modify what Paul normally feels free to do. According to Paul we need to be sensitive to cultural and contextual factors when we are trying to calculate the consequences of our actions, and sometimes this will cause us to modify our behaviour out of sensitivity to others. It is not just a case of what we feel is right for us.

It could be argued that Paul’s argument for women wearing head coverings (in Chapter 11 of 1 Corinthians) is also contextual. That is, Paul is urging it because of the culture and circumstances in the city of Corinth and the region round about. For that reason most scholars do not interpret it as being in any way prescriptive for other contexts.[2]

So the Bible suggests that a limited relativism is legitimate, taking into consideration the context both of the people in our direct orbit, and the wider cultural setting we are a part of. [3] This is different to the full blown relativism that is such a feature of our culture, where there are no absolute standards of truth or morality. What is acceptable in one situation may be unacceptable in another.

Increasingly the society we live in is becoming more and more multicultural. We can expect to face a number of situations where the context challenges us to change our practices. For example, if you’re an employer, how do you allocate bereavement leave when several of your staff are Maori, and it is culturally appropriate for them to take several days, a number of times a year, to attend a tangi of relatives and friends?

Or, suppose you are a tent manufacturer and you decide to get your tents made in Vietnam, because of much cheaper costs. How do you decide what is appropriate payment for your Vietnamese employees?

The issue of “context” goes beyond cross-cultural matters. It’s also a factor in working out whether to treat people differently because of their circumstances. For instance, a doctor might use graduated fees for patients based on their income. A car dealer might decide what is a fair profit margin on a car by how well-off the customer is.

How do contextual concerns affect Wayne’s decision-making?

When Wayne begins thinking about ways that these particular circumstances are influencing possible courses of action, he finds himself trying to understand and anticipate a number of things.

We’ve already mentioned the question of the customer’s financial situation. If Wayne refuses to pay for the repair, or only contributes partially, what impact financially is that likely have on the customer and his family? Is it likely to create unfair stress? Wayne thinks that this is worth taking into consideration. In fact, for him it is part of the wider question of love and justice.

What if Wayne is aware that the customer is generous and liberal with his own time and money – serving others and genuinely seeking to make a difference in the world? If this is the case, Wayne may feel it is extra fitting to extend generosity towards him.

At the same time Wayne is also mindful of the financial implications for him and his family if he ends up making little or no profit on this sale.

There’s another angle. Should Wayne think carefully about the sort of precedent he is setting? If he takes a soft line will other customers also come running for assistance? Wayne smiles ruefully at the possibility. But for him personally, this is not a major issue. The other factors he has sifted through are, as far as he is concerned, of much greater importance. He doesn’t mind if he acquires a reputation as a “soft touch”, so long as he is satisfied with the appropriateness of his choice.

QUESTION FOR REFLECTION AND DISCUSSION

Fortunately for Wayne, the potential consequences and the contextual factors of this particular dilemma are fairly simple to identify. But, of course, many situations are much more complex and have many more variables. Take, for instance, the following story – based on a frequent development in the last decade or two – of an entrepreneur we shall call Trevor…

Trev is the owner/manager of a small company that specializes in distinctive rugs and mats for the retail trade. His job is to source and locate products that are of good quality in order to supply retailers around the country.

Where possible, Trev has in the past used local manufacturers. His aim was to have a minimum of 70% of his goods come from NZ manufacturers who were, on the whole, far easier to deal with than overseas suppliers, and whose goods were generally of better quality than imports. In addition, communication and shipping issues were much simpler when dealing onshore, and there was a sense of pride in helping keep his fellow countrymen and women employed.

About three years ago, things “hit the wall” as far as Trev’s NZ manufactured goods were concerned. His comfortable arrangement came crashing round his ears. The sequence of events was something like this:

End-user (that’s you and I) says to retailer: “Forget it, Bruce. I know I’ve bought from you for fifteen years, but the warehouse that’s opened up in town now has mats and rugs up to 50% cheaper than yours. Loyalty is one thing, but I have to watch my expenses too.”

Retailer says to Trev: “Sorry, Trev, I would deal with you, you know I would. But I can’t sell your products any more. If I don’t source at lower prices, I’m history. Either get me cheaper goods or I buy from someone else.”

Trev to manufacturer: “We’ve had some great years, Harold, but now I’m being hung out to dry. If you can get your costs down I’ll hold off importing more, but otherwise I’m off to India.”

Harold sees the writing on the wall and puts all his staff on contract; he stops paying overtime, and adds new time measurement systems to his factory floor. But inevitably he can’t compete with Indian pay rates.

Things settle down. Trevor now imports 85% of his product and finds he can compete reasonably well at all levels. The crisis is passed. But one day, in between sales calls, he stops to think. “That rug I just sold for $18.45 used to cost $43.20 from the NZ manufacturer. According to Harold the cost of materials was around $15.00. Okay, there’ll be some difference in material costs between NZ and India – but that still means the labour cost in India is tiny. I know NZ factory workers get paid a marginal wage, so what must it be like for the Indian workers?”

The thought nags away at Trev, so one day he hops on the phone to Raj, his Indian supplier, and asks for a breakdown of costs. Raj politely tells Trev where to get off as it’s none of his business (Raj uses a Hindi word Trev doesn’t recognize). Trev tries to insist but gets nowhere. Trev then tries four other Indian suppliers he knows. Same message. Some more Hindi words. So he calls Trade Aid. These guys are a bit short with Trev. They call him some uncomplimentary names because of what they say is his support of sweat labour, including virtual slave labour of children. The average “wage” for rugmakers in India, they say, is 200 rupees a month. That’s about $10 – except that children generally get nothing except their “board”.

Trevor doesn’t sleep easily that night. He knows that if he doesn’t buy from India, or somewhere similar, his business is doomed. But if he doesn’t import the products, his competitors will. Should he offer to pay more for the rugs? (Whose pocket would the money end up in?) Should he find another Indian supplier? And is paying impoverished people 200 rupees a month better or worse than not employing them at all?

Discuss Trevor’s dilemma:

• In what ways might a consequential approach to Trevor’s dilemma shape his decision making?

• What are the competing factors in determining what might be “good” and who it might be good for?

• When it comes to determining what is good and who it is good for, in what ways has the additional information Trevor recently gained made things more complex?

• Can you think of any further steps he might take to guide him in his choices?

• What are some of the contextual issues that affect this situation?

• How might they contribute to shaping an appropriate response?

• Does it help in this situation to ask, “What is the most loving thing to do?” Whose interests would need to be considered? How would you determine who gets your priority when it comes to doing the “loving thing”? And what, in practice, might it mean to “love” them?

Chapter 4: Character Counts When Making Decisions

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“At crucial moments of choice, most of the business of choosing is already over.”
(Iris Murdoch)

The two main approaches to decision-making we have looked at so far, and that Wayne has made use of for analysing his car-dealing dilemma, are concerned with the morality of the action/choice.

However, there is another way of considering ethical choices – one that doesn’t focus on the action but rather on the person making the decision. This is often called “virtue” or “character” ethics, because its chief concern is the character of the person performing the action.

Rather than asking, “What is right?” or “What will produce the best results?” the virtue approach asks, “What type of person should I become?” The assumption is that if you mould your character more and more on God’s character, this will increasingly lead to doing the right/good thing. For this reason, it is more an ethics of being than of doing.

It also recognises a flaw in the process that all of us are only too aware of. Knowing what the right thing is doesn’t ensure that the right thing is done! This is because it takes character to do the right thing.

In previous chapters we’ve thought through the ways in which understanding God’s character might shape how we make our decisions. (We’ve especially looked at his love, justice and holiness.) The aim was to see how we might use those characteristics as a grid through which to determine right decisions. Let’s now subtly change the emphasis. Let’s look at how God’s character is shaping our character. As Christians our aim is to become more holy, just and loving people. So are these characteristics becoming ingrained in us as “default settings”?

Notice: this is not just about the character of God any more. Now the emphasis is on whether these attributes also describe us.

There are several reasons why this is so important. First, the way we have been talking about ethical dilemmas so far suggests a rather idealized world – a world where we have both the time and the ability to reason our way through complex issues towards our decision. And sometimes we do. But what about all the other occasions? Are not most of our decisions made in a split second while we are on the run? How we respond to a complaint from our boss, or sort out a misunderstanding with a customer, or advise an inexperienced shopper, or motivate an underperforming team – these steps are often taken without much thinking at all.

Second, could it be that many of our ethical choices are already substantially decided before we make the decision? In other words, our character automatically shapes much of what we decide to do. Because of this, our ethical decisions are largely determined by who we are (the type of character and values we’ve embodied), rather than what decision-making process we employ.

Third, are we really just individuals freely making personal decisions, or are the decisions significantly shaped by the communities we are part of? We’d like to suggest that character and community and values are intertwined inseparably when it comes to talking about ethics.

For these reasons, some people believe that rather than focusing on good decision-making, we would be better to concentrate on developing good character. They claim that when virtue and goodness are grown in our lives, good decisions will automatically follow.

The truth is, says David Cook, we rarely make moral decisions.[1] Most times we don’t think about the moral dilemma but simply respond to it. If this is the case and our reactions are mostly instinctive, then developing godly character is even more critical, because we are making so many of our ethical choices automatically. “Good” people have a greater chance of making “good” choices.

Determining what is virtuous

If developing character and virtue are so important, then there are several key questions we have to grapple with. They are:

• How do we define a virtue?
• Who actually determines what is virtuous?
• How do virtues actually develop?

The first of these questions is probably the easiest to answer. The Oxford Dictionary defines “virtue” as “a quality considered morally good or desirable”. Every culture values certain qualities highly. In their context they are considered virtuous.[2]

But the second question regarding who exactly determines what particular qualities are good, is a little more complex. Over the years many philosophers, theologians and thinkers have attempted to list and define virtues.

For example, Aristotle emphasized the classical Greek virtues of justice, fortitude, prudence and temperance. Ambrose (339-397), an early Christian leader, agreed that these were implicit in the Bible, but also added another three specifically biblical virtues – faith, hope and love.

As far back as the sixth century, Gregory the Great contrasted these seven virtues with corresponding vices – the ones we now know as the “seven deadly sins”.

It is only recently that Protestant theologians have begun to seriously explore virtues. Glen Stassen and David Gushee suggest that, “virtues are character traits that enable us to contribute (positively) to community.” One inference of this is that it’s the society we’re a part of that ultimately determines what particular attitudes and behaviour are virtuous. It figures then that what is virtuous is significantly governed by the values and worldview of our surrounding culture.

So what does this mean for those of us who follow Jesus? Who or what should determine for us what is virtuous?

Clearly the Bible is the short answer to this. However, within the Scriptures, we suggest that the focal point for determining Christian virtues should be the life and teachings of Jesus. Jesus is our most visible expression of God’s character. So if we want to know what virtues to develop, observing the qualities Jesus modelled and talked about is our best starting point. We agree with Stassen and Gushee who note that:

The Bible is not flat; Christ is its peak and its center. No moral issue should be addressed apart from consideration of the meaning of Jesus Christ for reflection on that issue.[3]

The largest body of Jesus’ ethical teaching is contained in the Sermon on the Mount. This is a good place to start if we are seeking to consider what specific virtues followers of Jesus should aspire to.

To be even more focused, it’s in the Beatitudes that Jesus shines the spotlight on key virtues – the qualities and behaviours he especially values. Poverty of spirit, mercy, a thirst and hunger for justice, meekness/humility, peacemaking, compassion – these, it seems, should be our prime goals.

Repeatedly in the Sermon on the Mount Jesus links our actions directly to our character – to our core attitudes and motives. Other comments by Jesus throughout the Gospels reinforce this connection. For example, “It is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice…” (Mark 7:21-22 NRSV).

The early church was quick to pick up on the importance of imitating Jesus. Take for example, the writings of Paul, where we find a significant emphasis on character development. For example, he exhorts the Galatians not to gratify the desires of “the flesh” but rather to allow the Spirit to grow “fruit” such as love, joy, peace, patience, kindness, gentleness and self-control (Galatians 5: 16-25 NRSV.) To the Philippians Paul writes, “Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves … Let the same mind be in you that was in Christ Jesus…” (Philippians 2:3-5 NRSV.)

Christ then is our example and model. It is his character we are called to develop. These references reflect the overwhelming emphasis the New Testament places on growing the character of Jesus.

How does character shape Wayne’s decision?

All this talk about virtues has got Wayne a little confused. It’s hard to evaluate how your own character is developing. In fact, true character is probably more accurately measured by the observation of others than from our own analysis.

However, Wayne has been aware all through his decision-making process of a significant reaction. Rather than finding it easy to resist the customer’s complaint about the car and the request to fix it, his heart has gone out to the customer. Wayne genuinely wants to respond in a way that expresses care and concern. In fact, looking back over the slow but real development of Christian character through his lifetime, he especially recognizes (and values) a growth in compassion, kindness and generosity.

The result is he finds himself wanting to respond positively to the customer’s request in a way that many others might not. So, when Wayne begins to calculate the consequences, it is more about how far he can afford to go in providing assistance rather than how he can resist the customer’s request. It seems that his default setting has already been defined by values that are shaping his character.

How does character develop and grow in our lives?

The third key question to consider when thinking about virtues is, “How do they actually develop?”

We all know people whose lives exude character. The way they work in the marketplace seems to have integrity or consistency with the rest of their lives. But just exactly how have they become people of such character?

In our highly individualistic culture it’s easy to presume that this has largely occurred as a result of the person’s strong commitment to Christ, a rigorous discipline and piety, and a desire to grow the character of Jesus in his or her life.

However, while these elements are clearly important, and the Holy Spirit certainly does transform us in deeply personal ways, such change rarely occurs outside of a wider context. Both MacIntyre and Hauerwas (two recent advocates of virtue ethics) emphasize the huge role that community plays in shaping and embodying the virtuous life. In fact, they suggest that the telling of stories (narratives) of a particular community is a primary shaper of a group’s character. Stories engage our imaginations and get us involved in ways that are often self-revealing. They have power to help develop both character and community.

Clearly for Christians the Bible provides our primary narrative. The story of Scripture reminds us of the people we are intended to become and the perspectives and values that should shape our life in the world. It’s also a story that we can find ourselves within, and one that invites responses from us with profound moral implications.

For Hauerwas, Stassen and Gushee, the specific story most critical to Christians is the story of Jesus, whose character and virtues are what we are called to emulate.

But the gospel narrative does not reach us in sharp focus. Despite ourselves we absorb it through a filter – the filter of our culture and of our faith community. The way we retell this story, what virtues we emphasize, what failures we highlight, and how we encourage one another to nurture the habits and practices it describes – all these have a significant impact on how we grow in virtue.

In fact, we need to be acutely aware of the tendency of all faith communities to “reframe” Jesus in ways that are less challenging to their own lifestyle and worldview. Making Jesus into our own image is a temptation we all face. Western churches of today live in a society where wealth and affluence are widespread, to a degree unknown ever before in history. The danger we face is to unconsciously filter out the enormous social, economic, political and environmental implications of Jesus’ life and teachings. When that happens, as it sadly often does, all we are left with in our faith-community narratives is a Jesus who limits himself to addressing a small range of personal moral issues.

This is not the Jesus of the Gospels. For Jesus models and teaches, as Jim Wallis would say, a “consistent ethic of life”, not one severely truncated and restricted to issues of sexual conduct and personal honesty – however important those might be. The ethics of Jesus encompass so much more.

So godly character does not just occur as a result of individual transformation. It is in the context of community that such character is primarily nurtured and developed. And that community must find ways to expose the inevitable blind spots of its “take” on Jesus. As Benjamin Farley writes:

…the New Testament, in concert with the Hebrew Bible, emphasizes the indispensable context of the believing community, which, in this instance, is the church, the ekklesia. It is within this nurturing context of faith, hope and love…that the Christian life, as a process, unfolds. It is never a matter of the individual alone, pitted against an alien and hostile culture, that constitutes the epicenter of Christian moral action. [4]

Le Chambon – a community of character

A good example of how our community’s story can shape character is the inspiring account of a village called Le Chambon, in France. During the Nazi occupation in the Second World War, the people of this relatively small community rescued thousands of Jewish children by taking them into their homes, hiding them from the authorities, and guiding many across the dangerous countryside to safety in neutral Switzerland. This rescue mission was “led” by Andre and Magda Trocme – the pastors of the Huguenot Protestant church in the village.

However, the terms “led” or “organized” are really too strong to describe what actually happened. Philip Hallie conducted interviews with surviving villagers some thirty years after the war. One of the intriguing aspects he uncovered is how naturally the acts of hospitality and refuge occurred.[5] There did not seem to be anything particularly premeditated, nor highly organized, about the decision to rescue – at least, not initially. And the villagers did not consider themselves particularly virtuous for acting in such a way.

In fact, they were doing no more than acting out of their character and values – not just as individuals, but as a community. Most villagers were descendants of the Huguenots, a heavily persecuted Protestant sect who for centuries had been hounded across Europe. They understood what it was like to be persecuted and to be refugees, not wanted wherever they went. This was part of their story – and indeed they held an annual ceremony to commemorate their Huguenot ancestors. The virtues of mercy, compassion, hospitality and non-violence which their community embodied were surely no accident. They had grown and shaped them through the regular retelling of their story, along with their immersion in the wider gospel narratives.

With the Trocmes leading by example, it was hardly surprising that the residents of Le Chambon would embrace such a risky rescue mission with little thought as to whether it was the right or even the wisest thing to do. These character traits had become part of them. As a result the “decision” to respond to such a situation was largely instinctive and automatic.

And of course, the more they chose to extend care to these children, the more this habitual practice continued to shape and reinforce their character.

Developing the character of Jesus in the world of business

Virtue ethics has important lessons to teach us:

Making ethical decisions in the marketplace is much more than developing a good decision-making process. It’s even more than agreeing to a “Code of Ethics”. Who we are becoming will substantially shape our ethical choices.

We cannot develop God’s character alone. We need others. When we are committed to a community seeking to retell, understand, embrace and live out the gospel story, we are much more likely to become people of virtue. And the world of business certainly needs people of character.

Such communities must find ways of discovering a clearer picture of the character of Jesus, of asking the hard and uncomfortable questions that help us confront our limited view of the virtuous life. When this happens we are less likely to duplicate the many sad examples of Christians doing business in a thoroughly sub-Christian manner.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Make a list of virtues/qualities that the New Testament identifies as being Christ-like. Some passages (several of which we’ve mentioned in this chapter) that might guide your study could be:
Matthew, chapters 5,6,7
I Corinthians, chapter 13
Galatians, chapter 5
Philippians, chapter 2

2. In what ways is God’s character actively growing in your life?

3. Who have been the significant role models (those followers of Jesus who embody and reflect something of the character of Jesus) in your life?
In what contexts have you been able to observe these men and/or women?
Which of your role models are extensively involved in the marketplace (business, politics, education, etc.)?
In what ways has observing them in work contexts helped you to understand more clearly how it might look to live like Jesus in the marketplace?

4. What context/s of Christian community are you currently a part of? Do you feel these contexts are helping you grow into the image of Jesus? In what ways is this happening? Could it happen better?

5. Do you currently meet regularly with any other Jesus-followers, with the specific intention of helping each other learn how to let your faith shape your behaviour at work, and/or to assist one another to discuss specific ethical issues? Are there others you can think of who might share your readiness to do this?

5. The role of a community is obviously not the only significant factor in growing character in our lives. What are other key stimuli to developing virtue and becoming like Jesus?

Chapter 5: How to Make Decisions: Putting it All Together

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The past four chapters have had us leaping in and out of Wayne’s dilemma. Apart from turning his hair greyer, the exercise has made the point that where other people are involved, wise and balanced decisions do not come easily. All of us face problems in our places of work. If we are to respond to them in a way that is honouring to God, we need to understand the principles on which we base our decisions.

Commands, Consequences, and Character – three different approaches to making ethical decisions. And, as we have seen, there are plenty of variations within these streams. The truth is that in real everyday situations most people use a combination of approaches. For example, it’s hard to apply specific commands or rules without also considering the consequences of such actions. At the same time, when we weigh and compare different consequences we’ll want to identify the principles that lead to those results. And in the end, regardless of whatever we’ve decided in theory, it is actually our character that often dictates how we act.

So when it comes to making moral decisions we find ourselves involved in an ethical dance that is an interplay between these different approaches.

Summary of the three approaches

Approach to ethics Deontological Teleological Virtue

Key concept Commands/Rules Consequences/Results Character

Primary question Is it right? What will produce Am I becoming a good the best result? person?

Which of these approaches do you favour in your own decision-making?

Frequently it may depend on the nature of the situation you find yourself in. For example, are you trying to solve a major moral dilemma … or is this an everyday moral choice? Let’s explain what we mean.

Major moral dilemmas

Sometimes major moral dilemmas require and allow for careful consideration over an extended period of time. In such cases, one way of going about this decision-making process is to:[1]

1. Gather all the relevant facts.

2. Clarify what the key ethical issues are.

3. Identify rules and principles that are relevant for the case.

4. Consult the important sources of guidance – especially the Bible, with sensitivity to the best way of reading the Bible to address this situation. But also consult other relevant sources.

5. List all the alternative courses of action.

6. Compare the alternatives with the principles.

7. Calculate the likely results of each course of action, and consider the consequences.

8. Consider your decision prayerfully before God.

9. Make your decision and act on it.

As you can see, setting a course when faced with a major moral decision calls for a lot blood, sweat and tears! Especially for an organization. However, when it comes to dealing with everyday problems that we meet as individuals, the pace of life is likely to make us more streamlined…

Everyday moral choices

We noted in the previous chapter that most ethical decisions in our daily lives and work are made instantly, often under pressure and without much room for forethought. They are instinctive, being the product of habits of a lifetime, as well as shaped by the culture of the places we work at, and the peer groups and faith communities we belong to.

Such decisions are influenced by the extent to which Christian virtues and character have been molded into the core of our being. This is regular Christian discipleship.

However, the importance of being as the foundation for our doing does not exclude “moral reasoning”. Within the virtuous life there is still a place for understanding rules and calculating consequences – but here the rules and consequences are subordinated to the virtues. They’re viewed as servants rather than masters.

This emphasis on virtues does not eliminate moral dilemmas. In fact, competing virtues are also capable of pulling us in different directions. Examples of this are the tensions that sometimes exist between justice and peace, or loyalty and truth, or courage and prudence.

Making good moral decisions in these cases is less about seeing one right answer (because there probably is not just one) and more about striving for a creative Christian response that recognizes all the competing priorities.

Ethics and/or morals?

Increasingly through this book we’ve been using the terms “ethics”, “ethical” and “moral” to describe the types of decision under consideration. We realise these are not easy words to understand. What’s more, these days many people reject the area of ethics; it seems too theoretical and academic and divorced from everyday behaviour. The word “moral” is also much avoided; it is seen as carrying harsh and conservative religious overtones – usually denunciations of sexual immorality. So it’s important to explain what we mean by these terms and why and how we’ve chosen to use them.

The word “ethics” comes from the Greek word ethos, which has two meanings in common Greek usage: (1) habit or custom, and (2) ordinance or law. The New Testament uses both these meanings. For example in Acts 25:16 the word is usually (NRSV and NIV) translated “custom” (“It is not the Roman custom to hand over anyone”), whereas in 1 Cor 15:33 it is translated “morals” (NRSV) or “character” (NIV) (“Bad company ruins good morals”).

Both words – ethics and morals – are often used interchangeably. You might say that ethics is the study of moral principles that govern or influence our conduct.

Here are a couple of definitions of ethics that put this in slightly different ways. One is Stan Grenz’s comment that “living ethically” is concerned with “ordering our steps in every situation of life according to the fundamental faith commitments we share as Christians”.[2] Meanwhile, Dennis Hollinger explains that ethics is “the systematic study of standards of right and wrong, justice and injustice, virtue and vice, with a view to applying those standards in the realities of our lives”. [3]

That last phrase of Hollinger’s definition is particularly important to us – “with a view to applying those standards to the realities of our lives.” This is the goal of Christian ethics – applying them. Putting them into practice. Theoretical “what if’s”, or simply describing various ethical approaches, is not sufficient. Our concern has to be to action our Christian insights.

Are all decisions ethical in nature?

During the course of any day or week, all of us are confronted with a myriad of decisions. Not all of them have an ethical component. When we go to the supermarket and buy a can of pineapple or some toilet paper, we don’t usually think of this as involving a moral choice. When we get up in the morning, the decision of which pair of socks to put on is unlikely to have ethical consequences – unless we’ve “nicked” them from our brother or sister!

However, many decisions are moral ones – or at least have an element of morality at stake. For example, suppose we learn some unpleasant facts about the company that produces the canned pineapple. We find that they pay below-subsistence wages to the workers who harvest and process the fruit, and they ruthlessly suppress any requests from the workforce for better pay and conditions. This new information introduces an element of ethics to our supermarket shopping. In what way, we ask ourselves, does buying this particular brand give implicit support to an unethical corporation?

Sadly, many Christians wouldn’t consider this of any ethical concern at all. They limit their notions of moral choice to matters of personal honesty, accumulation of wealth, and sexual morality. This “selective moralism” is very destructive. As we’ve previously noted, for an example in the Bible we need look no further than the Pharisees. They were deeply concerned with matters of personal piety and purity, but completely blind to the weightier matters of loving others, justice and mercy. And we know how much Jesus railed against them!

It’s not that issues of honesty, greed and sexual purity are unimportant; just that Christian ethics encompasses so much more. It needs to include the manner in which we relate to others (imitating God’s character), especially how we care for the poor and marginalized; it needs to take seriously stewardship of time, money and environmental resources; it needs to free itself from addictions, and to challenge any allegiance that gets in the way of our worship of God.

Ethics, then, is a big word. It encompasses a great deal (though not all) of our daily decision-making – including many of our business and workplace choices.

Is there such a thing as “business ethics”?

John Maxwell, whose approach to ethics we considered in chapter two, has written:

There’s no such thing as business ethics – there’s only ethics. People try to use one set of ethics for their professional life, another for their spiritual life, and still another at home with their family. That gets them into trouble. Ethics is ethics. If you desire to be ethical, you live by one standard across the board.[4]

He’s right. The view that business is amoral (having little or nothing to do with morality) is still very much alive and well, though it probably is less dominant than it was several decades ago. For example, the well-known businessman John D. Rockefeller was a devout Baptist with a strong personal religious ethic, but was ruthless in business, giving kickbacks, violently suppressing labour unrest and bribing competitors’ employees.[5]

This is what is known as “dual morality” – applying different ethical standards to different parts of our lives. However, Christian faith should make a consistent difference in every area of our lives.

So applying a dual morality is out. But does this mean that there’s no point in talking about a specifically “business” ethic? We don’t believe so. For a start, there are just too many ethical issues that are unique to the marketplace, and that aren’t faced in the rest of life. Like, for instance, setting a “fair” price or profit for the product or service you’re offering. (Which leads to the practical question we’ll consider in chapter 6: Who should determine what is considered “fair”?)

The fact is, some very complex dilemmas arise in the modern world of business. And, as we’ve already seen, looking to get nice clear, straightforward answers to them from the Bible is easier said than done.

One of the reasons for this is that the Scriptures were written to people in times very different to our own. For example, a dilemma highlighted in the Bible is whether to lease/buy the land of a neighbouring family who are no longer able to support themselves off it. Buying their land would disenfranchise them and their descendants from their future. The Levitical law treats this and related topics at considerable depth. In an agrarian-based culture, the land meant everything – economic livelihood, connection to the past, inheritance, and prospects for future generations.

Today, we face issues such as the environmental impact of industry, whether or not to import cheap products from countries where the workers manufacturing the goods might be exploited, whether to make workers redundant in order to allow the company to survive in a more competitive environment, what type of advertising to employ … and so on.

It’s true there are moral questions which are just as pressing today as in Israel under King David – how to act when, for example, a boss/master with very different values asks you to do something against your own morals. Nevertheless, it’s clear that we live in a world that is very different to the ones in which the Bible was shaped.

Doing business ethically

So for us, Christian ethics is about a framework for making decisions that honour God, follow the example of Jesus, and are responsive to the Spirit, in order to achieve outcomes that further God’s purposes in the world.

We are not suggesting that this is easy. We’re aware that many Christians live with a lot of tension as the worlds of Christianity and Capitalism collide. In fact, the rest of our book is dedicated to charting what some of these tensions look like and how they might be approached more creatively by Christians.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Make a list of as many ethical issues in your work situation/s as you can think of. Remember not just to limit the list to issues of honesty, integrity and sexuality.

2. How many of these issues are specific/unique to the business arena? Which ones appear to have relatively clear guidance from the Bible?

3. At the end of chapter three you discovered that Wayne is a bit of a “soft touch”! Believe it or not, he’s seriously thinking of financing at least some of the cost of repair in this car that he sold 12 months ago. Taking into account that we mostly respond in a spur-of-the-moment way…

(a) What was your first reaction to the customer’s request when you read about it back in the Introduction? (Be honest!)

(b) How do you feel about the way Wayne’s mind seems to be working? (Still being honest?) And how do you feel about your own reaction to this? (If your thinking differs from Wayne’s, then remember that God seems happy for us to have a range of personalities. There are different perspectives on life – some see the holiness perspective more sharply, some the justice angle, some the love imperative. That, by the way, is why it’s so helpful for us to develop community – allowing us to pool our insights with fellow believers.)

(c) Which of the main approaches that we’ve looked at have you most often employed when making decisions? Which one(s) do you most warm to?

(d) Now that you’ve considered the range of ways in which we move towards making a decision, if you were in Wayne’s situation – facing the same dilemma – what would you do? Or, alternatively if you’re discussing this in a group: Imagine that together the members of your group run a car dealership, and you have found yourselves faced with the very dilemma that Wayne is wrestling with. Try to reach a group consensus for action, taking into account angles that each of you finds important. Remember: a consensus means that you would all be prepared to action the decision reached. If you cannot honestly do this, make sure the group knows.

5. Can you think of a similar issue to Wayne’s scenario in your own work, where a particular ethical choice could be made for two or more quite different reasons?

6. Invent a situation (or make use of one which you know of) where you are caught between competing virtues – for example, where there is tension between loyalty to a friend or employer, and the right treatment of another person? What sort of “creative Christian response” can you think of that recognizes all the competing priorities in your dilemma?

Part Two: 7 Dilemmas Christians Face at Work

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Introduction: Ongoing Dilemmas

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One of the important assumptions throughout this book is that following Jesus needs to inform, impact,, and transform every area of our lives – including our work in the marketplace. How we conduct our business should be markedly different because of our faith.

But are there some matters where engaging in business and our faith is simply incompatible? Or are there at least issues where, in order to be faithful to Jesus and be successful at work, we have to compromise? Perhaps we are just fooling ourselves. Can we really follow Jesus and at the same time be involved in the world of commerce?

These are some of the inherent questions in a study conducted by Laura Nash, a business ethicist and a former professor at Harvard Business School, who set out to examine how faith impacts on doing business.[1] Nash interviewed a substantial sample of business executives who claimed to be evangelical Christians.[2] Her aim was to uncover how exactly their beliefs affected their decision-making process – particularly in regard to ethical choices. Did their faith make any difference at all? If so, in what way?

Nash’s findings were fascinating. Essentially she encountered three broad responses. There was one group of business people who largely refused to believe there was any real conflict between their faith and the requirements of business. Nash labelled these “Generalists”, because they avoided identifying any specific way in which their faith might affect their work. They minimalized and trivialized any apparent differences. In short, the approach of these Generalists was thoroughly dualistic. That is, they lived their lives in two worlds, their faith in one and their daily work in the other. The only real connection was through a small band of sexual and personal morality issues. Generalists gave little thought to the possibility that their faith might have economic, social and environmental implications.

A second group (whom she called “Justifiers”) acknowledged that there are goals in business that are different to some issues of faith – like pursuing profit and loving God. However, Justifiers resisted seeing them in any way conflicting. Their approach was largely: “If you do the right thing in business you will do well economically; if you do the wrong thing, you will be punished by the marketplace.” This is remarkably similar to the “enlightened self-interest” of Adam Smith that we noted in chapter three. Such confidence in an “invisible hand” that ensures the free market will automatically reward ethical choices and punish unethical behaviour, smacks of a wholesale belief that capitalism is “God’s ideal system”.

The third broad group identified by Nash were those acutely aware of some inherent tensions or conflict between their faith and the business world. It was this group of Christian business people (labelled “Seekers”) whom Nash found most intriguing. They did not deny or ignore the points of conflict between their faith and business. They simply recognized that the struggle is active and ongoing, as they wrestled with what was the best response to a given situation. As Nash observes:

Rather than seeing business and Christianity as automatically compatible, the seekers find that faith does two things simultaneously: it demands an awareness of conflicting values, while it also becomes the mediating factor in the ongoing tensions between the musts of religion and the musts of business.[3]

In her conversations with this group of evangelical business people, Nash identified seven broad tensions that Seekers regularly faced. These issues, she determined, are not completely reconcilable. There are no easy solutions to them, just a series of “creative tensions”. Nash called them “creative” because she observed that when Seekers grappled with these problems they often produced original and alternative courses of action which not only took into account their ethical concerns, but also made good economic sense.

Laura Nash’s research highlights an important challenge for us. On the one hand, it’s easy to fall into the trap of allowing our faith and our business to become so closely intertwined that there is no distinction between them. Our faith ends up failing to provide any critique of our business – as though no real tensions exist. For example, we can naively believe that the economic system we are part of – capitalism – is totally consistent with Christianity.

On the other hand, there’s a temptation to simply avoid allowing our faith to impact on our economic activities at all. This is also a well-worn track which essentially results in a retreat into a wholly privatized faith. Disappointingly, many Christians live in this type of dualistic world – where their spiritual beliefs and values are kept separate from the way they operate in their work. The consequences of living this way can be observed in the story of Enron that we consider in chapter six.

To avoid these twin dangers, we need to walk what amounts to a tightrope – ensuring that our faith is sufficiently distant from our business activity, so that it is able to inform and shape our involvement in the marketplace, while in no way just validating it uncritically.

This, it seems to us, is what Laura Nash’s “creative tensions” help us to do. And so in the following chapters we will be utilizing her categories as a starting point to explore some of these ongoing dilemmas for Christians in business.[4] They are:

Love for God vs the pursuit of profit (Chapter 6)

Love for others vs the competitive drive (Chapter 7)

People's needs vs profit obligations (Chapter 8)

Humility vs the ego of success (Chapter 9)

Work vs other commitments (Chapter 10)

Charity vs wealth (Chapter 11)

Faithful witness in the secular city (Chapter 12)

Chapter 6: Love of God vs. the Pursuit of Profit

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Loving God means loving people. Running a business means making a profit. Between these two lies a gap – or is it a yawning chasm!

What kind of paradoxical relationship exists between investing much of our working week in trying to make money, while at the same time attempting to be – before all else – committed to loving and following God? In other words, are the two goals of loving God and seeking to make a profit in any way compatible, or do they in fact take us in opposite directions?

For Wayne this has been an ongoing point of tension.

In my early years as a car dealer I was a little naïve in setting profit margins. I often determined them by what I felt would be a “fair” price. A very subjective decision. Sometimes a consideration was the number of hours I invested in the deal, though this became increasingly difficult to use as a measuring stick. The problem is that for some customers I invested huge effort and time for little or no return, and for others very little time for exceptional return. In the first situation I felt frustrated and sometimes taken advantage of … and occasionally I felt embarrassed by the second.

Rarely, however, did I consider the level of financial risk I was taking in buying the vehicle in a foreign country (Japan) and importing it here without knowing whether I could sell it for a profit. In the car industry there is no guarantee of a sale, and certainly no guarantee of a profit. Market conditions and consumer fickleness can mean that what is one month a safe buy in Japan can the next month be a worrying loss in New Zealand.

Even with buy-to-orders (where I bought and imported specific vehicles for customers) there was significant risk – risk that they might not like the vehicle when they finally saw it, that it might need unbudgeted-for repairs, or that customers might buy something else in the meantime and ignore their verbal agreement with me. To not take all this into account in my pricing was foolhardy.

There were other, perhaps more fundamental, questions that I learned to consider as well. For example, I knew that loving God was visibly expressed in loving people, so how might that look when dealing with customers? Could I genuinely seek to serve/love them wholeheartedly, or was this always going to be compromised by my equal determination to make money?

And then there was the question of whether profit was legitimate. Or was I just dabbling in “filthy lucre” and condemning myself to a life of greed and a fixation on money?

Temptations arose to take “shortcuts” and thus minimize costs and maximize profits. Rewinding odometers was not something I would ever consider, but there were opportunities to avoid doing small extra jobs on a car – a service, a groom, a panel repair, etc. Some of these jobs would eventually have to be done by the customer anyway; by shifting the responsibility onto them I could make a little more profit. But was this right?

I regularly felt pulled in two directions. Some people might think that a “Christian car dealer” was a contradiction in terms. But for me the real tension was in seeking to love God and pursue profit at the same time.

Serving Both God and Mammon?

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When we work in the marketplace as Jesus followers, there’s a phrase that often rings in our ears. The words come from Matthew, chapter 6: “You cannot serve both God and money.”

The central message of what Jesus says here is clear enough – we can have only one Master, one primary allegiance in life. Jim Wallis notes that the things that dominate our time, energy, thoughts and money are most likely the best indicators to what controls us – or what we worship.

That’s all very well, but if my job or my business requires me to give substantial energy to ways of making money, is this wrong? Have I then allowed money to become my master?

It’s the line between “pursuit” and “entrapment” that most of us find notoriously difficult to pin down. At what point does an energetic commitment to our work, edge onto the slippery slope towards enslavement? Can we draw a line between the two, or are we just kidding ourselves?

Rob Bellingham notes that there are three broad approaches Christians take in dealing with the tension between God and money.

God and money

Viewing financial prosperity as a sure sign of God’s blessing is an age-old response to the tension. It assumes that there is no conflict between the two. Not only can both be pursued at the same time but, in fact, one will automatically lead to the other. This is the creed of the “prosperity doctrine” or “health-and-wealth gospel”, and it’s usually backed up by many Old Testament passages and verses which reinforce the prevailing view of ancient Judaism: that material prosperity is a sign of God’s blessing.

God or money

Another way of responding to the tension is to draw a sharp line between loving God and the pursuit of money. Treat them as mutually exclusive … a straight choice: one or the other. When Jesus says, “You cannot serve both…”, this statement is taken to its logical conclusion. The result is that a faithful Christian should not get into business. Such “secular” work badly compromises one’s faith. Better to exit the marketplace and work “fulltime for the Lord”.

God then money

The alternative to both the others is to view it as a question of priorities. Jesus’ statement is a challenge to elevate God to the position of first place in our lives – first over everything else, including our business activities. Primary allegiance is the key. Which master will rule? This approach accepts the reality of an ongoing tension – one that will never be fully resolved. In this sense it is riskier and messier than the other two approaches which both offer simple resolutions. The “God then money” way assumes engagement in the marketplace.

None of us have any difficulty with the idea that God wants us to work for our living. We all agree that we should do our daily job to the best of our ability. We would be failing God if we did not give full value during the hours we work.

Let’s take that a step further. If we have a special skill at some particular activity, we should have no hesitation about giving it all we’ve got. In the film Chariots of Fire, the Olympic sprinter Eric Liddell says, “I believe God made me for a purpose, but he also made me fast. And when I run I feel his pleasure.”

Who would suggest that Michelangelo should not dedicate himself to his art? Who would stop Martin Luther King from giving his life for civil rights? Who would take Mother Teresa from her task of caring for broken people?

That which fulfils us, that which we excel in, should bring us pleasure – as running did to Eric Liddell. If there is an area of our work that does that for us, let’s embrace it as part of our lives for God, not something that is in competition with God. If that area is skill at making a profit – creating money that can be used for good in countless ways – then we have no need to feel it is wrong.

The crucial factor is that we do these things with God, that our love for them is within our love for God. Of course, that is not an easy balance to keep. Pursuing a profit can take the place of God, but so can any enthusiasm: a love of music, a spirit of adventure, a career in politics – the list is endless.

The key is that in our lives God comes first. Knowing this, we need to keep a watchful eye on our passions, whatever they are. We need to pursue them with wisdom. With God. Let’s always remember that Jesus made a special point of mentioning the deceptive allure of money. For a rich man to enter Heaven really is difficult. As we are about to see.

Profit – What Is It and Is It Legitimate?

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Most simply put, profit is the excess of income over costs. Another way to express it is as a return on the investment made in a business after all expenses are accounted for.

It is fair and reasonable to expect a return on the investment of capital that a person or group makes when starting and running a business. By choosing to invest capital in the business, the owner has lost the opportunity to invest the money elsewhere (like in a bank savings account where it might earn, say, 7% interest). He or she deserves to be compensated for this “opportunity cost”.

Many would argue that legitimate profit should also reflect the level of risk the individual or group is taking. An example of this is Wayne’s business of buying cars in Japan and importing them into New Zealand. We believe it is fair to factor in the risks he takes; there is a genuine chance that some of that money will be lost. Furthermore, without profit there can be no re-investment in stock and plant, which means that Wayne’s business will ultimately run down and fail.

So in the economic system we are part of, profit is both legitimate and necessary. However, this is not to say that economic profit should be the primary reason for commercial operation. Business is fundamentally intended to serve – providing goods and services that contribute to the wellbeing and development of the community. Profit is a necessary part of this – but not the only reason for a company’s existence. A Christian view of business won’t minimize profit-making, but neither will it raise it above all other concerns.

Jim Collins and Jerry Porras, in their well-known study of visionary companies, note that,

Profitability is a necessary condition for existence and a means to more important ends, but it is not the end in itself … Profit is like oxygen, food, water, and blood for the body; they are not the point of life, but without them, there is no life.[1]

So Is There Such a Thing as a “Fair” or “Just” Profit?

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How should the level of profit be determined? This raises a whole hornet’s nest of issues and questions. But it needs to be considered.

The standard way that many determine the level of profit is by working out what the market will sustain. Whatever that is, is considered legitimate. It’s true that generally competition serves to keep prices within reasonable limits. It creates a trade-off between ensuring a successful and rewarding business … and protecting customers by giving them choices of cheaper or different products. However, it’s naïve to believe that the free market can always moderate this tension consistently and justly. For example, where essential services are controlled by a monopoly there is the potential for excessive profit to be made through unjust exploitation.

Usually the people who are hit hardest by unreasonable profitmaking are those who can least afford to pay the extra. This is particularly destructive in the business of lending. The least welloff in society frequently find that money from banks is not readily available to them. That leaves them at the mercy of financiers who exact exorbitant rates of interest. The justification offered by these lenders is that they need to cover bad debts and therefore must charge higher interest rates. But the reality is that many of the poorest will never climb out of debt. They are trapped and often end up with nothing.

New Testament scholar Wayne Grudem argues that profit needs to reflect the value my work has added. He suggests that, “Profit is…an indication that I have made something useful for others.”[1]Such profit should reflect the person’s time, skill and risk. Grudem’s biblical argumentation is based on the mandate of Genesis 1:28; the parable of the talents (Matthew 25:14-30); and its Lukan equivalent, the parable of the minas (Luke 19:13).

Two of Larry Burkett’s basic business maxims are, “provide a quality product at a fair price” and “treat your customers fairly”. We couldn’t agree more – but the problem comes when there is no real handle on how, in practice, these standards might be determined.

Alexander Hill takes a similar approach. Applying God’s justice to the world of commerce, he points out that justice should be the aim for both customer and seller, for both client and service provider. Therefore there’s nothing wrong with expecting to be rewarded for effort made and risk taken. We essentially agree with this “added value” principle. But again, making such assessments is deeply subjective and often based on societal expectations as well as supply-and-demand economics.[2]

Let’s consider the following case, as an example of some of the issues involved:

Barbara, a real estate company director sells a house for clients Gerry and Norma. The price she secures for them is $475,000. It has taken her (and her associates) several days of work to market the property, show it to prospective buyers and eventually do the important negotiation work that happens when an offer is presented. For this service, she charges the client just under $21,000 including GST. When Gerry questions the high commission, Barbara trots out a well-argued line, including the “fact” that she managed to achieve a far better price for the house than Gerry and Norma would have managed by themselves. Her network of contacts, she says, is an incredibly valuable source of potential buyers, and her negotiating skills are second to no one.

In spite of Barbara’s points, Gerry and Norma are obviously disenchanted. Sure, they did sign the contract with Barbara’s company back at the beginning, but they clearly didn’t fully appreciate the implications.

It’s not made much better by the knowledge that when Barbara sold their last house five years ago, her commission was a more palatable $9500. What’s more, Gerry and Norma have also had to fork out over $2000 for pre-paid advertising costs – none of which (apart from a listing on the company’s website) were covered by Barbara’s company.

Barbara walks away from the conclusion of the after-sale conversation a little disturbed. The clients’ unhappiness has caused her to question whether she should re-consider some of the issues involved.

Where might Barbara start? The profit she charged was for “added value” – how should she calculate this in a fair way?

Some of the issues she might consider are:

• What risk did Barbara take in marketing the property?

• What is a fair payment for the time consumed by Barbara and her staff in selling it? (In other words, what are they worth?) And to what degree should Barbara factor in the time she and her staff consume working on houses that they end up not selling?

• How much higher was the price Barbara negotiated than what might have been achieved if the client tried to sell the property without the assistance of a real estate company? Is there any reasonable way of estimating this?

• What value should Barbara place on her well-honed marketing and negotiating skills? In other words, how much difference did they make to the eventual price?

• What value should Barbara place on the extensive number of contacts and prospective buyers that her company has developed over the years?

• What are other companies charging? (See below)

• What value do the sellers place on the relatively hassle-free process of getting Barbara to sell their house?

In business, it is often easy for a Christian to just go along with the standard practice. That is, simply set your prices or charge-out rates based solely on how much you can get away with. After all, what your customers will be prepared to pay is usually dictated by what your competitors charge, or what is the industry-accepted practice.

To us, however, these factors (though far from irrelevant) are not enough. There are other considerations in our attempt to love God and pursue profit, such as:

Conscience

Given that my assessment of the “added value” I’ve produced is subjective, do I feel comfortable that I am charging a fair/just price – one that is fair for me as well as fair for my customers?

Honesty

Are there any factors that I am conveniently ignoring (or underplaying or overplaying or otherwise using to my own advantage) that are preventing me from seeing the issues a little more objectively?

Community

Is there anyone I should talk with to gain some outside perspective?

Industry

Could it be that the particular profit issue I am looking at is a “blind spot” of my industry? (In other words, have we developed well-articulated justifications for our actions that help to support an industry-accepted practice that in other contexts would be difficult to justify?)

Customer circumstances

Is there anything about the customer’s circumstances that should affect what I charge them? (For example, a client’s ability to afford my services or goods.)

Greed – The Undeniable Enemy of the Soul

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One of the deep challenges of living with the tension between loving God and the pursuit of profit is that greed always lurks as a potential threat. We all know from personal experience how easy it is to begin with good intentions and motives, but increasingly under the pressure of the market, be seduced so that profit-making becomes the sole, or at least main, arbiter of our business decisions.

If we are not to be consumed by greed, we would do well to remind ourselves regularly that our capacity for self-deception and convenient justification is intrinsic to our human condition. Having a healthy distrust of our own judgement is therefore important. So too is developing a relationship with a select few who can aid us in honestly talking through such complex issues.

Fellow pilgrims like this are a little more rare than they should be, but they can be found. Friends who will ask the hard questions but refuse to answer them for us – nor judge us for our response – are friends to be prized.

Compromising in Order to Maximize Profits

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Loving God inevitably leads us to take into account the welfare of the other people affected by our decision-making – both locally and globally. It also involves considering wider issues – like the environment and the stewardship of resources. If we maximize profits at the expense of these wider concerns, we compromise our capacity to love God.

How do we love God?

The writer of 1 John makes it clear that the most obvious way we can love God is by loving other people. He cites Jesus as our ultimate example: “Anyone who claims to be intimate with God ought to live the same kind of life Jesus lived.” ( 1 John 2:6 The Message). This means learning to care for and invest in the things Jesus cared about – loving our “neighbour”, caring for the poor and for justice, stewarding well the resources entrusted to us.

Sadly, we can too easily say we’re following Jesus but in reality be living counter to his example. 1 John is blunt in its assessment of such behaviour. It’s a lie, a sham.

The tragic case of Enron is a testimony to this. It’s really a tale of two stories – one of corporate greed, the other of pietistic faith.

The Enron Story – one side

White-Collar Crime's New Milestone

By Brooke A. Masters and Carrie Johnson, Washington Post, Friday, May 26, 2006

If there was one case the government had to make to define this as the era of corporate accountability, it was Enron.

But the Enron Corp. tale was complicated, with labyrinthine partnerships and intricate accounting entries, and no documents directly tying the guys at the top to the decisions carried out by others.

When the jury returned its verdicts – guilty on 25 of a combined 34 counts – it was a clear win. Jurors refused to let slide the two former chief executives who had become synonymous with corporate corruption, and who tried to blame underlings, advisers, institutional investors and the media for the Houston energy company's spectacular 2001 collapse.

"The jury says, you're the boss," said white-collar defense attorney Charles A. Stillman.

The convictions of Enron founder Kenneth L. Lay and former chief executive Jeffrey K. Skilling cap the Justice Department's five-year battle to hold top executives responsible for a flood of accounting fraud and corporate failures that undermined investor confidence, put tens of thousands of people out of work and hit the savings of millions of ordinary people.

Enron's 2001 bankruptcy exposed failures across the system of corporate governance, from audit companies that lacked true independence and board members who failed to ask skeptical questions to lawyers and bankers who blessed questionable deals in exchange for whopping fees. It also resulted in major changes to the regulatory system, including a federal law that requires top corporate executives to attest to the accuracy of financial statements.

Although the Enron convictions serve as a high-water mark for the government's efforts to crack down on high-level corporate lawbreaking, legal analysts cautioned that the case does not mark the end of white-collar crime. "Where there's money, there's going to be crime," said former U.S. Attorney David N. Kelley. "You never know what's going to surface."

As in many of the recent top corporate trials, prosecutors had few documents linking Skilling and Lay to the accounting maneuvers that hid billions of dollars in losses from investors. The case therefore came down to weighing the two men's credibility against that of the other Enron executives, who swore Lay and Skilling were involved.

That made the two men's performances on the stand that much more critical, and both of them fell short. Lay in particular came across as an irritable control freak, while Skilling strained credulity with his complicated explanations and convenient memory lapses, jurors said.

More than any other case, Enron symbolized the collapse of the 1990s stock market bubble and the revelation that many of the nation's highest-flying companies were far less substantial than they seemed. "This was the stock market's 9/11. How could the seventh-largest company collapse?" said Samuel W. Buell, a former federal prosecutor who worked on the early stages of the Enron case. "The fact that significant and highly credible companies engaged in misconduct of the rankest sort, pulling the wool over the eyes not just of investors but of analysts, journalists and regulators, is a very sorry chapter in our history, and one that deserves the right type of burial," said Harvey L. Pitt, a former chairman of the Securities and Exchange Commission.

The Enron Story – the other side

Ken Lay was both the CEO and Chairman of the Board for Enron. He was the son of a Baptist minister, and during most of his involvement with Enron was a Methodist, very active in the life of his church, enjoying good standing among his fellow believers. In 2001, Ken Lay claimed, “Looking back on my years in business I am convinced that God has been guiding me all the way. I’ve been able to make a bigger and more positive impact on more lives, more communities and more causes than I could have done any other way.”

And he was very generous in his giving to other causes, from literacy projects to church-planting efforts. He also proclaimed his innocence and denied any responsibility for wrongdoing.

Yet a certain Professor Hanson who had a number of students working at Enron says, “I think culture is critically important, the ethical environment in which one operates, and unfortunately Enron appears to have been a problematic ethical culture, which didn't encourage the kind of honesty and responsibility-taking that is central to any ethical organization.”

At the same time another professor observed, “When you look at this management – who for the last few years were taking great responsibility for what was happening at the company, the great success they enjoyed, being on the cover of every magazine, in the newspapers, being interviewed on television – now appearing before Congress and saying, ‘We didn't know, we didn't see, we weren't part of it, we didn't understand.’ I mean, that's a lack of responsibility. That is total irresponsibility”.

The story of Bernie Ebbers is remarkably similar. The founder of Worldcom and its former chief executive, Ebbers was known as a very generous man, a church deacon and civic leader. He taught a Sunday School class for young married couples, and his pastor said, “He is a man with a good heart.” When he proclaimed his innocence in church he received a standing ovation.

The trouble is, the congressional committee that investigated Worldcom said in its findings, “This was a case of pure theft, of insiders stealing from their own investors.”

What’s the real story?

These really are scary crimes for those of us who profess to follow Jesus. If the stories of Enron and Worldcom were simply of corporate and personal greed and dishonesty by executives who professed no faith in God, it would easily fit our preconceived views of who is most likely to act unethically.

The problem is, however, that not only were some of the key players professing Christians, they exhibited exemplary “Christian” behaviour in many aspects of their lives. This raises some very serious questions for us to ponder, questions such as:

• How can Christians think and act like this?

• Is it possible to think we’re serving one master, when we’re actually serving a different one?

• How can Christians sincerely believe they are acting ethically when all the evidence points to deep deception and greed?

• Are we ourselves in danger of this kind of hypocrisy?

• If so, what can we do to avoid falling into the same trap?

Growing Fat and Pursuing Profit at the Expense of the Poor: Exploring the Book of Amos

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The book of Amos is a powerful prophetic challenge to those of us who seek to follow God. The primary message is: if you say you love God then it must be reflected in the way you live.

In a sense, this book is talking to the Ken Lays and Bernie Ebbers of our world – people who feel as though they are following God faithfully, but in reality are living in two worlds – one where they practise piety, one where they practise business. And the two are as different as chalk is to cheese.

Amos is really the first of the biblical writers to go public with the truth that our worship goes hand in hand with our business – that our talk on finance and our walk with God can’t be separated.

As we read the book of Amos it quickly becomes clear how relevant are his words to our situation today. He’s speaking to a world where the “act of worship” has become reduced to the equivalent of a Sunday morning “worship hour” – rather than a life lived reflecting the values of Yahweh. Sounds very familiar, doesn’t it?

Here are some of the no-nonsense things Amos says:

People for them are only things – ways of making money.

They’d sell a poor man for a pair of shoes.

They’d sell their own grandmother!

I can’t stand your religious meetings.

I’m fed up with your conferences and conventions.

I want nothing to do with your religion projects, your pretentious slogans and goals.

I’m sick of your fundraising schemes, your public relations and image making.

I’ve had all I can take of your noisy ego-music.

When was the last time you sang to me?

Do you know what I want?

I want justice – oceans of it.

I want fairness – rivers of it.

That’s what I want. That’s all I want. (Amos 2:6-7; 5:21-24 The Message)

In this, one of the Bible’s most dramatic cries, Amos shows how God must feel when our business behaviour on Monday makes a lie of our songs on Sunday.

Eugene Peterson notes:

The biblical prophets continue to be the most powerful and effective voices ever heard on this earth for keeping religion honest, humble and compassionate. Prophets sniff out injustice, especially injustice that is dressed up in religious garb. Prophets see through hypocrisy, especially hypocrisy that assumes a religious pose. They pay little attention to what men and women say about God or do for God. They listen to God and rigorously test all human language and action against what they hear. [1]

Amos is unequivocal – our worship is meaningless if we are making profits unjustly through exploiting others and accumulating wealth. If we truly seek to love God, it must be reflected in the ways we think about profit, in the ways we acquire profit, and in the ways we use profit.

Care of the Environment vs. Profit

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This is the place to mention another area where our pursuit of profit may lead us to ignore God’s intentions. The conflict sprang into focus during the final decades of the twentieth century when damage to the environment became an issue. Suddenly western cultures were faced as never before with the pollution they had let loose. Looking at the rape of our environment, some blamed the Bible for fostering a mindset of exploitation. The wording that aroused this criticism is to be found in Genesis 1:28.

And God said unto them [the newly created humans], Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air and over every living thing…

The wording is that of the King James Version – the translation that was universally used during the centuries when western technology was on the rise. Critics focussed on the words “subdue” and “have dominion over”. The charge made against the Bible was that this was an excuse for pillaging the earth and its resources.

There may be an element of truth in this, but it is also a caricature. The words have constantly been quoted out of context. You’ll notice God’s instruction to “replenish the earth”, which rarely gets a mention from critics. In this regard, James Beattie and John Stenhouse have recently completed a study of the attitudes of nineteenth century Christian colonists in Otago (in southern New Zealand). They show that not only did the faith of these pioneers provide incentive for their cultivation of the soil as they burned off bush and tilled land for farming, planting crops and pasture grasses, but they were also involved in a number of significant conservation efforts. These were clearly an expression of concern for the earth, encouraged by their understanding of a wide range of biblical injunctions.[1]

In the story of the Garden related in Genesis chapter 2, the man is invited to both cultivate and care for the garden (verse 15). Management of the land and its resources is an important element in any Christian environmental ethic: preserving what has been given at the same time as adding value to it. (This emphasis appears in numerous specific commands that are given in the Levitical law.) We humans are given “dominion” with a strong sense that it is the delegation of responsibility under God; eventually we will answer to God for how this responsibility has been exercised.

Historically this has most often been called Christian stewardship. Nowadays stewardship is more often related to church campaigns to raise money. Perhaps trusteeship is a more helpful word. We have been given responsibility to cultivate and care for our physical environment as trustees under God.

One example of exercising such “earthkeeping” is the Businesses for Social Responsibility movement which has promoted the idea of Triple Bottom Line Reporting. They encourage companies in their annual reporting to not only analyse and report on their financial performance, but also to audit social consequences and their environmental impact. They invite companies to develop some key performance indicators in each of these areas and to regularly measure and report on their full financial, social and environmental performance. Some people think that businesses only exist to maximize profits. Others, such as BSR, suggest that businesses also have a responsibility to help create a better world. Profit is not the sole goal.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Are there any tangible markers that might help us determine whether we are “pursuing profit” or “enslaved to the pursuit of profit”?

2. Read through the case study again about Barbara, the real estate agent. Discuss what might be appropriate if you were in Barbara’s situation. (You may like to use the questions listed in the case study as a starting point.)

3. Is an appropriate profit margin solely determined by what the market will bear? Or are there other ways to settle on a fair price? What other ways?

4. Early in the chapter we referred to this quotation from the book Built to Last, by Jim Collins and Jerry Porras: “Profitability is a necessary condition for existence and a means to more important ends, but it is not the end in itself for many of the visionary companies. Profit is like oxygen, food, water, and blood for the body; they are not the point of life, but without them, there is no life.” To what extent do you agree/disagree? In what ways is this true or untrue for the enterprises you work with?

5. Are there any “industry-accepted” practices in your field of business that you think might be questionable? What might they be and why? (If there are others in your group who are involved in different industries, ask them what they see that needs to be questioned in yours.)

6. How important is it to have friends who will ask the hard questions? Do you talk over ethical dilemmas with friends? If so, what do you appreciate from them? For example, do you expect answers from them, or just help to clarify the issues? How important is it for you to know that they will not judge you for your response? What other ways can they help?

7. Discuss the questions we listed at the end of the stories about Enron. They are:

• How can Christians think and act like this?

• Is it possible to think we’re serving one master, when we’re actually serving a different one?

• How can Christians sincerely believe they are acting ethically when all the evidence points to deep deception and greed?

• Are we all in danger of this kind of hypocrisy?

• If so, what can we do to avoid falling into the same trap?

8. If Amos were alive today, what specific attitudes and practices in your business culture do you think he would comment about, regarding the lifestyles of Christians?

9. We have noted above that the Businesses for Social Responsibility movement is trying to encourage companies in their annual reporting to “not only analyse and report on their financial performance but also to audit their social impact and environmental impact … Some people think that businesses only exist to maximize profits. Others suggest that businesses also have a responsibility to help create a better world.” A counter case is put that a business should limit itself to what it is designed to do – that is, conduct business. It should not set itself up to undertake environmental or social programmes. That, say proponents of this view, is the function of government, and of public or charitable organizations who are skilled and experienced in the demands of such intervention.

1. Do you think that businesses only exist to maximize profits, or do they also have a responsibility to help create a better world?

2. What do you think about Triple Bottom Line Reporting?

3. How might a company or organization that you know well go about this?

4. What might be some key performance indicators to measure social and environmental performance?

5. Al Gore (in An Inconvenient Truth) and others think that significant climate change has been caused by human activity, and is rapidly leading towards an environmental crisis. They argue that drastic and urgent action is necessary. How concerned do you think we need to be? What are some of the practical points at which this affects you? For example, your use of a car? Aeroplane travel? Heating your home and office…?

A Tale of Many Blind Spots: A Case Study on Ethical Decision Making

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Larry was a financial advisor. He had worked in the industry for ten years and had completed a professional qualification in financial planning.

As one of three partners in his firm, Larry had a reasonable degree of influence on the way business was undertaken. While his fellow partners did not share his own commitment to following Jesus, they did have a strong desire to deal honestly and ethically. Larry considered them people of integrity.

For the past two years Larry had been meeting with four other men from his church for breakfast once a fortnight. Their conversation revolved round the challenges they found in their work environments. They shared about how their faith was working out, though most of the discussion and prayer focused on opportunities to witness and to be people of honesty and integrity.

Recently, Larry had been sharing about the difficulties he was encountering because of the recent downturn in investor confidence – the result of a string of finance-company failures, and losses amongst managed funds. What especially upset Larry was the negative press that financial advisors had received as a result.

Larry described to the others his sense of hurt that all advisors have been typecast so badly. “I consider myself a person of high integrity,” he said. “I’m scrupulously honest and would never attempt to mislead my clients. I treat my customers with the utmost care and genuinely try to do the very best for them. And I think I can reasonably claim that I have good skills and expertise. It’s unfair that those of us in the industry who operate ethically get tarred with the same brush as the irresponsible ones. I mean, I know there are some ratbags in financial advising, but why do the rest of us get slated for their stupid actions?”

The others in the group could feel for Larry. They genuinely thought him a great guy, with a real heart for people and a desire to serve God. So they affirmed him and let Larry know of their confidence that he really was an advisor of integrity and honesty.

A couple of weeks later, Larry was approached by Mark – a friend at church – wanting to know whether he would be willing to do something for some neighbours of his. Mark was looking for someone with financial skills to sit down with these people and help them develop a plan to ease some of the enormous financial pressure they were finding themselves under. Larry agreed to an initial meeting with Kate and Dave, a couple in their thirties, with three young children (two under 5).

* * *

At the meeting Dave outlined their precarious financial situation. Their only assets, he explained, were a secondhand car and the household belongings in their rented house. They had no savings; on the contrary, they had a substantial personal loan of $35,000.

Four months ago Dave had been made redundant from his job as a machine operator at the local sawmill. In spite of searching vigorously for another position, Dave failed to secure fulltime work, though he did manage to pick up irregular casual jobs such as mowing lawns, gardening and handyman tasks.

As a result of the significant drop in income and the pressure of paying the bills, their loan repayments had bounced for the past four weeks. The finance company they owed the money to had threatened to push him into bankruptcy if the missed repayments weren’t paid within a week. Kate and Dave attempted twice to explain their situation to the company. They asked for a meeting to discuss an alternative plan so they could manage the situation while Dave was still without a fulltime job. But the company had not been interested. They just wanted their money.

Larry asked the couple how much the repayments were and what the interest rate was. Kate replied that they paid $292 per week and the interest rate was 29%. (The interest component of the loan was currently $195 per week.) That was on top of their weekly rent of $300 and living costs of around a further $300 per week (power, phone, car, food, insurance, clothes, school costs, etc.). All told, Kate explained, they had weekly expenses of just under $900 per week. But with Kate’s part-time job and Dave’s irregular casual work, topped up by some WINZ payments and family support, they had been finding themselves well short of this.

Larry asked how they managed to incur such a debt in the first place. Dave explained about the failed business venture he attempted three years earlier. When it didn’t work out they closed it down as soon as possible and Dave returned to a regular paying job. But by then the damage was done. The bills kept coming in – mainly from supply firms they owed. Soon they were up to their neck in accounts, well beyond what the credit card could handle. A friend of theirs mentioned this finance company and recommended they see if they could consolidate their debt to manageable repayments and pay their creditors out.

As Larry listened to their story he was overwhelmed by anger as he heard the account (admittedly one side of the story) of the treatment the young couple had received from the finance firm, even though they’d tried to be responsible and front up to the missed payments. When Larry asked them the name of the firm they replied, “Genoa Finance”.

Larry’s face turned white. Genoa Finance was a company he regularly recommended to his clients. They were a consumer finance company that had an excellent reputation and paid a healthy 10.25% interest rate on secured debentures.

* * *

At the next breakfast meeting Larry recounted his experience with Kate and Dave (being careful not to give too many details away and betray confidentiality). He was still attempting to process his mixed feelings and what this might mean for him and his business.

Fred asked Larry whether he was aware of the interest rates and penalty clauses Genoa charged. Larry replied that he had a vague knowledge but had always accepted Genoa’s explanation that with consumer finance the default rate is high, with little or no security, and therefore such rates are justified. Otherwise companies such as theirs could not afford to loan money to the kind of people they do. Plus, Larry noted, he knew for a fact that the directors of Genoa were honest and clean operators, who prided themselves on running a professional ship.

“So what’s changed for you, Larry?” asked Fred.

“I guess it’s just that until Saturday I’d never really met anyone who was on the other side of the equation, so to speak. It kind of personalized it for me. I mean, Kate and Dave are real people. Sure, part of me thinks that they only have themselves to blame for getting into this situation. But there’s another part of me that feels angry about the unjust way they are being dealt with. The repayments are crippling them.”

As the conversation continued on, Larry was already mulling over some of the questions he and his partners would need to answer in the next little while. Questions such as:

• Do we believe there is any ethical legitimacy to charging 29% interest (let alone the high penalty rates), given that inflation is running around 3% and bank personal loan rates are around 14%?

• Is it not questionable morally that Genoa lends to such desperate people as Kate and Dave, knowing that the crippling rates and penalty charges are likely to leave them even more in debt than when they started?

• What might some of our clients think about their investment with Genoa if they knew the effect the company’s practices are having on people such as Kate and Dave?

• How can we support and promote a finance company that operates this way?

* * *

That night Larry hardly slept. He kept wondering why he had never thought about these questions before. Here he was, a financial planner, and he’d never really considered the consequences that the actions of a loan company could have on those it dealt with. How could that have happened?

On Monday Larry decided to formulate a plan to meet with Genoa’s CEO and ask for some specific details about their operation – questions that would go far beyond the normal balance sheet ones they usually considered when determining whether to recommend a company to their clients. These questions were of an entirely different type, but they needed to be asked and he felt determined to get some solid answers

However, as the month wore on Larry began to be nagged by another question. This one went much wider and deeper than the specific ones he had been asking of Genoa. And it worried Larry. It went something like…

“If I’ve operated as a financial advisor for over ten years and never before had cause to ask the kind of questions I have these past few weeks, what other areas of my business – or at least the industry I’m part of – might I be unaware of? In fact, could it be that there are other practices and attitudes that are just assumed by us financial planners as being acceptable and normal, but which might be questionable morally?”

* * *

Larry, being his usual transparent self, raised all this at the next breakfast gathering. The others were uncertain what he was saying so there was an uneasy silence to begin with. Simon spoke first. “Is that a rhetorical question, Larry, or are you asking us if we’re aware of other areas of the financial planning industry which might be questionable ethically?”

Larry thought for a moment, took a deep breath, and responded, “I think the latter, Simon. I mean, be honest. You know me well – certainly well enough to know that when it comes to business I try to take my faith seriously. But am I not seeing stuff that I should be seeing?”

Scott was the next one to speak. “That’s a really fascinating question, mate. I’m not sure though that we’re qualified to talk. You’re the one in the industry – not us. We don’t understand how you operate so it’s difficult for us to comment.”

Trevor interrupted, “I actually think Larry’s question is a fair one to ask. It seems to me that sometimes we’re up so close to something that we don’t see the thing right in front of us.”

There was a palpable silence. But Trevor’s brain was doing some serious work. “Hey, have you guys heard of the Johari Window?”

The blank looks indicated no, so Trevor carried on, “It’s a way of looking at ourselves that helps improve our self-awareness as well as our understanding of others.”

Trevor reached for his bag and eventually pulled out a dog-eared, folded sheet, and proceeded to put it on the table in front of them.

“It basically gets us to recognize four parts to ourselves. See – represented by each of the four quadrants.

“Firstly there’s stuff about each of us that is known to both ourselves and to others. For example, you guys know that I’m quite idealistic and that I think conceptually. I recognize that about myself as well. Everyone who knows me sees those character traits. That’s called our “open” self.

“The second quadrant is the part of ourselves that is known to us, but which other people don’t see. It’s private – stuff we haven’t revealed to others for a whole lot of reasons. So we put up a façade and conceal it from others.

“The third quadrant is often called the “blind spot” quadrant. It’s the stuff about ourselves that others see but which we aren’t aware of. We’re blind to it.

“And then the fourth quadrant is the things about us which are completely unconscious – we don’t see them ourselves, and others don’t either. But nevertheless they still are part of who we are, and they deeply affect how we relate and live. I guess it’s the undiscovered parts of ourselves that only God knows.

“The point about all this, of course, is that growing as a person means developing a fuller self-understanding. In other words, the road to maturity is progressively beginning to see those things about us that are in the three partly hidden or fully hidden quadrants. Bringing them out into the open more and more. Not that everyone has to see “all of us” – but to be really known and loved, and to be able to really know and love ourselves, we need to have at least a few people in our lives who see us for who we really are – both good and bad.”

By this stage Simon was growing a little impatient, “So-o-o … what’s this got to do with Larry’s situation?”

“Well, it occurred to me as we were talking that the same issues of self-awareness that we struggle with as individuals might also apply to many of the industries and professions we’re a part of.

“Just as we’re each dogged with blindspots about ourselves – things others see that we don’t – so an industry like financial planning may have blind spots. Things that are obvious (or at least see-able) to some outside the profession but that those within the industry are unaware of … or maybe even aware of, but things that are just considered acceptable or normal practice.

“In this case, when I’m talking about blind spots I mean practices and ways of operating that are so accepted within an industry that everyone has come to assume they’re okay – even ethical. But when you’re close to an issue you lose the ability to evaluate the moral fairness of what you’re doing.”

Scott butted in, “I think I’m getting your drift, Trev, but can you give us an example?”

“Trevor thought for a moment. “I have a mate who is a car dealer. We were having lunch not so long ago and he told me that many dealers make nearly as much money out of financing people into vehicles as they do from the actual profit on the sale. He said that because of the commissions and kickbacks from the finance companies, it actually pays a dealer to sign people up for car loans, rather than sell them a vehicle that’s more affordable and that they can pay cash on. So it becomes a natural incentive to get people into vehicles they can’t really afford.

“My friend told me that this kind of practice is considered totally acceptable, even among car dealers who pride themselves on running an honest yard.”

“You mean ones like your mate?” Larry asked.

“Yeah. This guy is high on integrity. He has a great reputation and people really appreciate his genuineness. But he told me that it’s only been recently that he began to realize how destructive this practice was. He was mortified when he realized the damage it was causing. Turns out that he’s now completely changed the way he sells cars. As a result, he’s put strict criteria on himself regarding finance deals. In fact he’s even considering taking the radical step of not offering finance at all.”

Larry was intrigued. “What made him recognize the blind spot?”

“Oh, a mixture of things really. And for him it didn’t happen all of a sudden. He’d been doing some Bible study on money and debt. At the same time he had a sobering conversation with one of his customers who had had his car repossessed – turns out they couldn’t afford the repayments – probably a bit like your recent experience, Larry. And then he told me that for the past couple of years he’s been meeting regularly with a bunch of others – sort of like our group – and they’ve now made a point of helping each other. Their aim is to grow in their understanding of following Jesus in the workplace. That really helped, he said, because it gave him support for working things through.

“Since then he’s begun to think about other sides of car dealing that he’d just taken for granted. Lots of them, he reckons.”

“Like what?” asked Simon.

“Oh, he had a whole list of things – like the way the negotiation process tends to erode trust between the salesman and customer, and encourages deception and game-playing. Then he mentioned to me about how he’d even begun to think about the type of vehicles he sold and their impact on the environment and community. Not that he had simple answers to these issues, but what impressed me was he was clearly beginning to see car dealing in a whole new light and asking questions that previously he wouldn’t have considered.”

Scott glanced at his watch and let out a despairing grunt. “Sorry guys, I gotta run. Can we pick up where we left off, next time? I’m fascinated by this but I’ll miss my first appointment if I’m not careful.”

The meeting quickly dissolved as everyone hightailed it to their places of work.

* * *

For the next few months the breakfast group took on a whole new level of conversation. They agreed that it wasn’t just Larry who needed help. Each of the guys recognized that there were likely blind spots in all of their perceptions of what it meant to work ethically – Christianly – in their particular contexts.

In a healthy environment of trust, they began to let each other in on how they went about their work, giving the others freedom to probe and ask questions.

Larry found this liberating. At no stage did he feel “got at”. It wasn’t for the others to make value judgements about his way of operating. Instead he viewed the questions that Fred, Scott, Simon and Trevor raised as open-ended invitations to really grapple with the difficult challenges of seeking to follow Jesus faithfully as a financial planner.

In time, Larry’s perspective widened. He came to re-evaluate standard practices such as receiving commissions from finance companies for signing on investors, and charging a fixed fee regardless of how well or poorly the investment performed. And of course there was lots of talk about what might be considered “ethical investments”, and even around what responsibility, if any, an advisor had to raise with clients “how much was enough” to save for retirement.

Like Larry, the other guys found their own fields of endeavour a complex web of issues and questions. It wasn’t like there were generally easy answers to be found. But, as they discussed and prayed, probed and explored, they began to discover the deep sense of satisfaction that came from working hard at their faith, allowing it to impact and transform their professions. They would never be the same again.

Chapter 7: Love vs. the Competitive Drive

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Case study: An employer’s struggle

The August management meeting for Big Outdoors Ltd was in progress. A review of the winter sales of all the company’s outdoor products was being undertaken, and the focus at the moment was on the company’s polar fleece jackets.

Sean, the general manager, was concerned that sales of these jackets had declined from the previous year’s levels. “It could just be the mild winter we’ve had, but I suspect we’re getting cleaned out by the competition. I was down at Carisbrook last Saturday for the Bledisloe Cup Rugby Test and I saw a lot of polar fleece jackets being worn – but not many with our label. I’ve got a Board of Directors meeting next week, and I know I’ll be tackled on this one.”

Robin, the sales manager, was confident he knew the reason. He reckoned that a small company, Little Jacket Ltd, had gained significant market share. “The problem,” he said, “is that this increase in competition is really congesting the market for polar fleece jackets.”

Sean grimaced. “Well then, we’re gonna have to come up with a strategy to deal with it.”

Craig was the Production Manager, and he’d looked into Little Jacket’s operation. “There’s really no difference between the two companies’ jackets. They’re made of the same fabrics and to the same quality standards.”

Sean interrupted. “So, we have to find a way to compete more effectively.”

The Finance Manager, Olo, had a suggestion. “Look, we’re a well funded, publicly listed, long established company. “Little Jacket is owner-operated. They’re newcomers and they’re small. We could just drop our selling prices and take a short term loss while we force them out of the market. We can absorb the loss; I’m sure they couldn’t.”

Robin shook his head. “If we force them out, some other small operation will turn up. The important thing is to restrict the retail outlets these small guys can distribute through. We’ve got to find a way to say to our retailers, ‘Look, we’ll sell you our complete range of outdoor products, including jackets – so long as you don’t stock polar fleece jackets from Little Jacket or anybody else.’ I’m sure we could work our way around the Commerce Act somehow.”

“From a production point of view,” said Craig, “the thing that’s giving Little Jacket the edge in the market is the innovative designs of their jackets. Now I happen to know they’ve got only one designer. I’m sure we could get the chequebook out and entice her to work for us. That would deliver a real body blow to Little Jacket. I don’t think they could recover from that.”

Robin grinned. “Either that or we just get our hands on their upcoming designs, and then copy – I mean enhance – them. Our sales team are bound to come across their design release notes while they’re out and about. It would be just as effective as buying their designer – and a lot cheaper!”

Olo, as always, was practical. “We really need to find out as much as we can about Little Jacket. I can get details from the credit agency.”

Craig nodded. “And Ian, my production supervisor, can ‘interview’ some of our machinists. Two or three of them are ex-employees of Little Jacket. It’s amazing what you can find out from people like that.”

Robin grinned again. “Look,” he said, “I’m not much into this analytical research. I’m a salesman at heart. The best way to beat a competitor is spread a few juicy rumours in the market. My sales reps call on most of Little Jacket’s customers. We can start the odd story about financial instability, struggling to come up with next season’s supplies, that sort of thing.”

Sean interrupted. “You guys are starting to sound like the mafia. Let’s take a couple of days to think it through and reconvene on Thursday.”

That night Sean pulled on his polar fleece jacket with the Big Outdoors label, and went for an extended walk in the evening frost. What should he do? He wasn’t too comfortable with the ideas his managers were tossing about, but he had to find a strategy that would keep his Board of Directors happy...

Case study: An employee’s struggle

Sally works as a customer service representative in a large appliance retail store. The firm operates an incentive-based remuneration system for its employees. The sales reps are paid a minimal salary, plus a small percentage of the dollar value of their sales each month. As an added incentive, when their sales reach a particular threshold the commission doubles. To motivate staff even further, the company pays substantial bonuses at the end of the year to employees who have achieved a certain target.

Sally places a high value on caring, thoughtful relationships – both with customers and fellow workers. She excels in connecting with people and helping them work through what they want. If this means spending significant time with customers in order to satisfy or help them, so be it. That, to Sally, is what the job is all about.

It’s not just the customers that Sally seeks to serve. She also makes a real effort to look out for her fellow workers, especially if she sees that one of them is having a bad day. Occasionally this means that she passes over one of her sales to some staff colleague who may be struggling. It’s one way, Sally believes, they can really work together as a team.

However, some of the other staff appear less committed to customer service and more interested in their own commission. Jerry and Shaun are the main offenders. They stay away from sales of small items and use ingenious methods to get other staff like Sally to deal with a customer who is hard work or only wants something minimal. (One little trick is to ask her over for advice – and then leave her to it!). Sometimes these competitive sales reps even turn up at the counter and subtly take over the completion of a sale that someone else has initiated. That way, the pushy one gets the commission.

By nature, Sally is not much of a competitor. She enjoys a good game of social netball but shies away from anything that’s bordering on serious. It figures that her instinctive response to aggressive co-workers is to let them play their game and just get on with what she can do. However, recently she has noticed she’s starting to feel resentful when one of them muscles in on her contacts. Until now Sally has just let it ride. But even she is irritated when Jerry drops into the lunchtime conversation the size of his pay packet. It’s considerably more than Sally’s!

To make matters worse, the assistant manager has just tendered his resignation. Sally is keen on additional responsibility and hopes the manager will ask her to fill the vacant position. She knows she has the skills and work habits to do it well, and because she thinks in terms of team support she believes she is the best person for the role.

However, Jerry is clearly also keen and seems to be spending a good deal of energy ingratiating himself with the manager. Sally is worried that the high number of sales he’s completing (including some stolen from her!) will speak louder than her superior people skills and product knowledge.

One evening over dinner with a friend, Sally pours out her mixed feelings about the work situation. She questions whether she is just being selfish and precious about it all. Maybe she doesn’t have a right to feel the way she does?

Her friend is in no two minds about it. She reckons Sally is being taken advantage of and should do something.

But what should Sally do?

Our system is built on competition

Whether we like it or not, our whole economic system of capitalism is built around the principle of competition. It’s not surprising then that, as Richard Higginson observes, “competition lies at the heart of many of the more difficult ethical issues in business”.

There is generally a limit of potential customers, dollars to spend, resources to utilize, markets to supply. (The concept is often referred to as a “zero sum game”.) This means, as Laura Nash puts it: “In many markets my increase in share is another’s loss.” In striving to stitch up a deal or tap into a supply of raw materials, I may well be depriving someone else of the same opportunity. Of course, this is not so acute or obvious in emerging industries or markets, or where there is an oversupply of demand. However, when markets tighten and supply of materials or customers is limited, the reality of “winners and losers” really does kick in.

And it’s not just those who run businesses who face the tension between competition and love for others. It also affects employees.

The job market too is a competitive environment. We go for job interviews knowing that if we get the position, others will miss out. (Again, this is less acute when there is a shortage of workers, rather than of work.) Furthermore, within the workplace itself, things can frequently be very competitive. When opportunities for promotion or reward are available, our colleagues can become our opponents, and we may find ourselves fighting them for recognition and pay increases. In situations like this, managers can easily play workers off against workmates in order to “bring out the best out in you”.

The tension for the Christian in the marketplace is this – how can I love my neighbour when I am involved in competing against him or her? To what extent is it possible to work and thrive within such a competitive system and at the same time genuinely seek to love others? This leads us to a fundamental question…

Competition: Is it Biblical?

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Few Christians would argue that competition is entirely good. We have all seen too many excesses to affirm the competitive drive out-of-hand – including plenty in the Scriptures. The Bible narrative has barely begun before competition is revealed as part of the human experience. Cain and Abel; Jacob and Esau, Joseph and his brothers … they’re all early examples of where the competitive urge led one to exert power over the other. Generally with tragic consequences.

Where the drive to compete is fuelled by greed, self-interest, envy, pride or revenge, it clearly isn’t consistent with the call to love others. But are there examples in the Scriptures that suggest a more sympathetic case for competition?

At one level, the Old Testament could be viewed as an ongoing competitive struggle between Yahweh and Satan for the allegiance of the people of Israel. As the Jews regularly strayed into idolatrous relationships with the gods of surrounding peoples, the prophets called them back to a “monogamous” commitment to Yahweh.

An explicit example of this cosmic struggle is the story of Job. God contends with his protagonist, Satan, for Job’s allegiance. He’s even prepared to have that allegiance tested by allowing Satan’s request to “knock Job around” a bit. (No anti-competitive or anti-monopoly restrictions put in place by God here!)

Even more uncomfortable is the Old Testament programme in which the Promised Land is taken over by the people of Israel in a highly competitive scrap for precious land resources … and this is sanctioned by God. There is no “everyone wins” result to this story. It’s clearly a case of winners and losers.

In the New Testament, Jesus employs several parables that involve, explicitly or implicitly, competitive activity. Some of them seem to give contradictory perspectives. For example, on the one hand we have the parable of the talents (Matthew 25) and its lesser known twin, the parable of the minas (Luke 19). In both cases, servants are given varying amounts of money to steward and invest. The two who are given the largest sums “work” the money well and produce a handsome return for the master. However, the steward with the smallest capital does nothing with it. The master is furious and takes it from this man, giving it to one of the others. “To everyone who has will be given more…but from the man who has not, even what he has will be taken away.”

On the other hand, we have the parable of the hired workers in Matthew 20. Those the landowner hires at the start of the day get paid the same as those who worked only a part-day. The full-day labourers plead unfairness; the vineyard owner maintains he is being both generous and just by treating all his workers the same.

Implicit in these parables of Jesus is a level of contradiction. It’s as though we live in two different economies – one where God deals with all of us in the same way, and another that suggests God deals with us differently.

Then we have the intriguing parable of the shrewd manager in Luke 16. Faced with imminent dismissal by his master, the manager reduces the debts of his employer’s creditors, and in doing so creates friends for life! Remarkably, when his boss finds out, he commends the astute behaviour of his manager. Of this parable, Peter Quek comments:

Not only does Jesus acknowledge the competitive nature of living in this world, but he recommends a streetwise approach to survival that overcomes the destructive potential of competition. [1]

The Apostle Paul also alludes to competition. He compares living the Christian life to running a race. (1 Corinthians 9: 24-27) Many commentators have suggested that when Paul is writing of “running the race” he is not thinking of a sprint, but rather of a marathon. However, regardless of what type of race he has in mind, Paul’s use of the metaphor revolves around the aspect of discipline and training required in order to win. This is the nature of the Christian “race”. The implication is clear: the context of competing provides motivation for us to apply ourselves to the challenge of training hard.

In summary, then, the biblical material seems to assume competition as part of the human experience. Sometimes it is implicitly affirmed, while at other times it is viewed as unhealthy and destructive. Nevertheless, we are still left with a degree of ambiguity regarding the Bible’s view of competition.

Is competition possible without giving in to unloving attitudes and practices?

Is competition, then, biblical? Perhaps one answer is this: while it may not seem part of God’s ideal, it is nonetheless permissible – perhaps even necessary because of our fallenness. Whether in an ideal world competition would be part of God’s intention is certainly questionable. Co-operation seems to fit much more with our understanding of who God is and who he made us to be.

Richard Higginson argues that competition is an appropriate response to the world’s fallenness – enabling a dispersion of power so that not too much is accumulated in the hands of a few. We are only too familiar with the consequences when resources and power are monopolized by one person, corporation, country, or organization. The results can be devastating as those in power inevitably take advantage of those without such leverage. Politically, economically and socially, the majority can be marginalized and controlled when alternatives are not allowed or encouraged. Competition, Higginson believes, is a natural corrector of these tendencies. It moderates the capacity of a person or group to abuse their position. (In the political sphere democracies work in a similar way by providing systems to moderate corruption and the abuse of power. A formally recognized “opposition” is enabled to criticize those in power; competing groups can appeal for public support.)

Higginson also suggests that competition is a spur to excellence. We certainly see this on the sports field. The pursuit of excellence is propelled significantly by the desire to outperform the other person or team. Athletes can hone their physical and mental skills to gain an advantage over their opponents, and to push themselves beyond their previous limits.

But if at its best competition helps people maximize their potential, there is nevertheless another side to it. In an unhealthy context competition can lead to an obsessive win-at-all-costs mentality. Opponents become “the enemy”, and there is a temptation to use unfair tactics. (Not only the participants in a sports competition, but also supporters are apt to become caught up in this mindset.)

Of course neither explanation automatically means that competition is therefore good and right. It can be of great value – working to minimize the effects of our fallenness – or it can be the source of much evil. Because of this, for the Christian the competitive drive should have strict boundaries and limits.

Enlightened self-interest versus covenantal ethic

Laura Nash identifies one helpful way of approaching competition. She suggests developing a “covenantal ethic” rather than one driven solely by “enlightened self-interest”. So what does she mean by this fancy terminology?

Enlightened self interest

Many (and perhaps most) people in the marketplace operate on the basis that the only obligation they have is to obey the “law of the land”. As long as nothing illegal is being done, they are acting “ethically”. Business is simply about profit – increasing the return on investment. Underlying this, Nash suggests, is the assumption that our capitalist system will automatically bring about the greatest good for the greatest number. This is really an enlightened self-interest ethic, in the tradition of Adam Smith and others (see chapter 3).

But the self-interest ethic can only too easily lead people or companies to try whatever they can legally get away with. In this sense, it is minimalist. Competition becomes legitimately aggressive. Whatever can be done to gain an advantage is fair behaviour. That this, as we have seen, was the case with John D. Rockefeller despite his devout Christian beliefs, is an indication of just how easily this approach can become debased.

Covenantal

In contrast, a covenantal business ethic is not focused on the legal constraints of producing and trading. Neither is it just about making a financial profit. Rather, the purpose of business is the creation of value for others. Business is a service – one that should bring about beneficial economic results for all of the people involved. As Nash says, “The first question asked is not, ‘How much money did we make?’ but ‘How is the customer faring?’ Maintaining a specific product is not a sacred duty; maintaining a beneficial relationship is.”

At the core of such an approach is the recognition that in doing business we covenant (undertake, promise, pledge) with society to fulfil mutual obligations that will result in the general welfare of everyone. Competition is therefore moderated by this commitment.

An example of attempting to put covenantal ethics into practice is Dick Hubbard’s company, Hubbard Foods. A medium-sized business producing breakfast cereals for the domestic and international markets, Hubbards have worked hard toward both sustainable development and social responsibility. Their goal is to produce cereals that not only are “nutritionally responsible and reasonably priced” but that also minimize the environmental footprint; they aspire to contribute socially as a company to the community; and they aim to take seriously the welfare of all “stakeholders” – including consumers, retail outlet customers, suppliers and employees. This social responsibility has included hiring a large number of unskilled workers from the surrounding suburbs. One year Hubbard’s care of his staff even resulted in shouting them and their families to a long weekend holiday in Samoa – all expenses paid!

This is not to suggest that Hubbards Foods is the ideal workplace. They’ve come in for their share of criticism over the years. However, they have attempted to operate in a more covenantal manner.

Whether businesses such as Hubbards are disadvantaged in such a competitive market is a moot point. It certainly involves a more complex and challenging route to success. Some would argue the goodwill that such companies acquire, and the loyalty they gain from employees, customers and suppliers, often results in a better “bottom line” than would otherwise be the case.

Another expression of this covenantal ethic is the concept of win-win strategies, popularized by Stephen Covey in his book Seven Habits of Highly Effective People. Covey encourages his readers to work at creating “mutually beneficial solutions” to issues – solutions that will not only result in a win to them, but also in a win to the other players involved in the transaction. This, he suggests, may well require a compromise in order to be achieved. But it is worth it. Covey compares this with the standard “win-lose” mentality prevalent in the marketplace, which encourages a dog-eat-dog approach in pursuit of limited resources.

Management and leadership consultant, Charles Handy, takes a similar approach to that of Covey. He believes that competition is “good news for everyone, but only if everyone can win”.

Interestingly, the study (noted in the previous chapter) undertaken by Jim Collins and Jerry Porras on highly successful visionary companies discovered the following:

[Such companies] do not oppress themselves with what we call the ‘tyranny of the OR’ – the rational view that cannot easily accept paradox, that cannot live with two seemingly contradictory forces or ideas at the same time. The ‘tyranny of the OR’ pushes people to believe that things must be either A or B, but not both.[2]

Collins and Porras conclude that, on the contrary, visionary companies seek to embrace both extremes of a number of dimensions at the same time, noting that this does not equate to balance.

[They] don’t see it as a choice between living to their values or being pragmatic; they see it as a challenge to find pragmatic solutions and behave consistent with their values.

This approach is similar to that noted by Nash, regarding the Seekers. They recognize that tensions exist – but they use the conflicting demands of each situation as a seedbed for creative responses.

Applying the ethics of Jesus

Nevertheless, it is fair to say that the radical ethics and lifestyle of Jesus clash violently with the realities of much of the business world. His uncompromising call to love others – particularly those who make life difficult for us – is something we need to reflect on regularly.

Take, for example, the following statements:

…if someone takes unfair advantage of you, use the occasion to practise the servant life. No more tit-for-tat stuff. Live generously.

You’re familiar with the old written Law, “Love your friend,” and its unwritten companion, “Hate your enemy.” I’m challenging that. I’m telling you to love your enemies [competitors?]. Let them bring the best out in you, not the worst. When someone gives you a hard time, respond with the energies of prayer, for then you are working out of your true selves, your God-created selves.

Here is a simple, rule-of-thumb guide for behaviour: Ask yourself what you want people to do for you, then grab the initiative and do it for them.

Love others as well as you love yourself. (Matthew 5:41-42; 5:43-45; 7:12; 22:39 The Message.)

And Paul’s commentary on the example of Jesus:

Don’t push your way to the front; don’t sweet-talk your way to the top. Put yourself aside, and help others get ahead. Don’t be obsessed with getting your own advantage. Forget yourselves long enough to lend a helping hand. Think of yourselves the way Christ Jesus thought of himself (Philippians 2:3-4 The Message.)

Determining how to follow the example and commands of Jesus is, of course, no easy matter. And it’s made even more challenging when resources are severely limited, when our survival as a business is at stake, or when our competitors are employing some aggressive or underhand tactics against us!

Nevertheless, this is an important part of the call to follow Jesus in our work. We need to engage in this task seriously and prayerfully, inviting him to help us find ways of living out this calling in the often cut-throat marketplace we work in.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. In the case study of the Big Outdoors company (at the beginning of this chapter) are any of the “solutions” raised by the various managers ethically acceptable?

2. If you were Sean (CEO of Big Outdoors) how would you respond to your shrinking market share?

3. What do you think Sally should do?

4. Peter Quek claims that “not only does Jesus acknowledge the competitive nature of living in this world, but he recommends a streetwise approach to survival that overcomes the destructive potential of competition”. How does this fit in with the statements Jesus makes about loving others?

5. “[Competition does] not seem part of God’s ideal, [but] it is nonetheless permissible – perhaps even necessary, because of our fallenness. Whether in an ideal world competition would be part of God’s intention is certainly questionable.” Do you agree? Why or why not?

6. What do you think of Richard Higginson’s arguments for the appropriateness of competition?

7. At what point do you think the competitive drive becomes unhealthy for Christians to buy into?

8. In what ways do you think a “covenantal ethic” moderates competition?

9. Think of your own situation. What are particular points of tension for you as a business owner or as an employee? Where do the ethics of Jesus challenge you the most? What, in practical terms, might it mean for you to “love” your competitor?

10. For employees – particularly those in management – one of the biggest challenges can often be “climbing the corporate ladder”. What tensions have you seen or experienced? In practical terms, how can you love someone who is competing with you for the same promotion? What if you (like Sally) feel this person is taking unfair steps to get ahead of you?

Chapter 8: People's Needs vs. Profit Obligations

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Is there a tension between “people needs” and “profit obligations”?

Some employers will say there isn’t – looking after the one will automatically take care of the other. “It’s simple really. Hire good staff. Train and treat them well. Build a good culture that values them. Give them incentives that inspire them to work hard. Reward them generously. Do all this and profit will follow.”

There’s plenty of truth in that approach. If your boss values you and looks after you, you are more likely to perform – and the business is more likely to prosper.

However, life – and business – is rarely that straightforward. Particularly if our goal is to follow Jesus. If it is, we cannot just take an enlightened, self-interest approach to our staff (“If I treat them well, they will work hard and I’ll make lots of money!”) or our job (“If I work hard the boss will reward me”). That’s because God has placed us in this world to do more than just run a successful business. We are here (as Jesus puts it at John 10:10) “to live life to its fullest”, and therefore to help others reach that same fullness. Work is one of the many different opportunities we have to grow and develop, on the way to reaching our full human potential. Our trade or profession provides us a means for bringing this about – both in ourselves and in those who work for or with us.

If work is not “just a job”, then determining where the line is drawn between people needs and profit obligations is much less clear.

For example, what do you do with:

• A person who applies for a job with you, who has all the necessary qualifications and experience … but is a solo Mum with a severely handicapped child who often gets sick? Clearly she will frequently need to stay at home to look after the child. Will you hire her? And if you do, who will pay for the time off over and above the allocated sick leave?

• A worker whose marriage has just busted up and who is dealing with bouts of depression, which are affecting his/her capacity to do the job?

• An employee who is a willing worker but lacks the skills to do the job, and would be unlikely to get a job elsewhere?

• A Maori worker who regularly asks for bereavement leave to attend tangis of dead relations and friends?

• A boss who is applying pressure on an employee bus driver to work double shifts in order to avoid hiring more staff?

• A potential employee who has just been released from prison for the crime of theft – who (his social worker tells you) will almost certainly re-offend if he is left to drift back to his former friends and lifestyle?

Or take the stories of Roger, Kim and Jerry…

Roger the employer

Roger runs a small building company employing three other guys. All of his workers are qualified chippies. Roger is very committed to seeing his business as an opportunity to invest in his workers – particularly those who might not otherwise get work. Sam is one such person.

Prior to working for Roger, Sam had a chequered work career. His skills as a builder are not in question. He is a good craftsman. However, his capacity to work well with others is not great. Wherever he has worked, Sam has eventually fallen out with his co-workers. Coupled with this is a streak of unreliability – fuelled by a fondness for the bottle.

Roger was aware of these issues when he took Sam on. However, he felt God prompting him to offer Sam a job, and talked upfront with him about his expectations before Sam began work.

The first few months were great. Sam responded really well to the work environment that Roger had developed. Once a week Roger holds a working breakfast where the guys talk openly about their own lives and in what ways they want to grow and develop. Roger also promotes any opportunities for industry upskilling and personal development, and pays for his workers to take such courses. He’s also very supportive and flexible when guys need time off for specific family or personal issues.

Over the months Sam has become increasingly interested in Roger’s Christian faith and they have had many significant conversations. One of Roger’s other workers, Owen, is also a Christian and has made a big impact on Sam as well. They often talk on the job about God and about gutsy personal issues.

However, in the last three months there have been several incidents that have undermined the good progress Sam has been making.

On a number of occasions Sam has failed to turn up to work. His wife has rung in to say that he is sick, but Roger suspects it’s because Sam has been out late drinking with his mates, and that a hangover is the more likely cause.

More than once, unsupervised, Sam has made silly but costly mistakes. In one case Sam misread the plans and pegged out the foundations wrongly. It wasn’t until after the floor was poured and the frames were up that Roger discovered the house was two metres further toward the eastern boundary than it should have been!

The most recent problem was an alteration they were making to an already substantial house in a well-to-do suburb. Sam was working alone there one week and made a crucial (and obvious) mistake in reading the plans. When the client came home early one day and noticed something wasn’t right, he confronted Sam about it. Sam reacted defensively and aggressively, and stormed off the job. The next day he didn’t turn up at all and it wasn’t until later in the week that Roger found out about it all, courtesy of a phone call from a very angry client.

Roger has confronted Sam about each of these issues, and has had assurances from Sam that he understands the gravity of the consequences. Sam’s responses are always very apologetic but it’s really wearing thin. Roger has offered to assist him get help for his binge drinking, and has attempted to strategize with him ways to manage the work better. But nothing seems to work.

It’s not only Roger’s reputation as a quality and reliable builder that is being dented. The bottom line is that many of the jobs Sam has been involved in have lost money. This is not just because of Sam’s unreliability, but also because of his inattention to detail, which often results in Roger having to redo work. To put it bluntly, Sam is now becoming a financial liability. His shenanigans are putting Roger’s business at risk.

Roger’s dilemma is further fuelled by the fact that Sam has a young, dependent family, and they are saving hard to buy their own home. If he pulls the plug on Sam’s job, it’s likely not just to spin Sam out but also to put at risk his whole family. Furthermore, Sam’s fledgling interest in faith is likely to be derailed if Roger fires him.

There’s one further complication for Roger to face. Employment law is understandably written to protect the vulnerable worker against exploitation from bad bosses. However, in the process it can make it hard for good employers like Roger to adopt a reasoning approach with underperforming workers like Sam. So far Roger has dealt personally and informally with Sam, but now that he has to seriously contemplate dismissal he is suddenly very vulnerable. He could be open to legal action if things go septic.

The law requires a formal process with a series of verbal and written warnings, none of which Roger has so far followed in any clearly documented way. If he continues to work towards a solution with Sam through informal discussion, what happens if Sam doesn’t respond positively? This will likely leave Roger open to being accused of “constructive dismissal”. Or Sam might take out a personal grievance claim against him. As the Employment Court decides cases largely on whether the right processes have been followed, Roger is understandably nervous. Does he continue to work things through informally – or minimize the risk and undertake a more formal, documented process?

What should Roger do?

The dilemma Roger faces raises several questions, such as:

• What do you do with underperforming workers?

• Is there a certain level of performance that one should expect from an employee?

• At what point does the commitment you have made to helping workers grow and develop personally need to be moderated or even sacrificed by the requirement to make money?

• To what extent do you seek to work things through relationally and informally, or at what point is it necessary to respond bureaucratically and legally?

Kim the employee

Kim has been working for a private training establishment for the past five years. She was initially employed as a receptionist and personal assistant to the director of studies, but has recently been promoted to a demanding sales position.

During her time with the company, Kim has always attempted to be a good Christian witness to her colleagues and to the students. This has resulted in fruitful relationships being developed and people turning their hearts towards Christ. In particular, Kim has made a determined effort to work hard in her PA role. She has been loyal and compliant, and has gone well beyond her own work hours to meet crucial deadlines.

Kim has a good rapport with colleagues and students. However, she lacks assertiveness and the ability to say “No”. Consequently, she has worked many extra hours without pay. During the past five years, patterns that were intended as a “good Christian witness” in the workplace, have become expected and demanded. It is now proving exceedingly difficult to claim back any time in lieu, or to avoid undue pressure.

Although Kim has had no real desire to “climb the corporate ladder”, she has been regularly given more and more responsibility and now oversees the marketing for three schools. This involves important decision-making, the responsibility of overseeing two staff members … and even more extra hours.

Unfortunately, however, Kim’s salary does not equate to the work and responsibility she carries. In fact, she doesn’t even have an employment contract. In the past, after Kim has approached her manager about these issues little has changed. When she last raised the matter of her salary her boss told her it would be reviewed in six months.

What should Kim do?

Kim’s dilemma also raises broader questions for employees, such as:

• What do you do when your boss takes advantage of your willingness to serve – effectively exploiting you?

• What are reasonable expectations for remuneration and workload?

• At what point does your preparedness as an employee to go the extra mile need to be moderated by asserting some boundaries?

Jerry the middle manager

Struggling with the tension between people needs and profit obligations is just something that employers and employees have to grapple with. It also affects those who are responsible for managing staff. Often such “middle managers” find themselves caught between the needs of their staff and the profit-making expectations of their bosses. This leaves them in awkward and challenging situations. For example:

Jerry works for an engineering firm that designs and manufactures specialist parts for the oil and gas industry. Even though he never did tertiary study, Jerry has a natural aptitude for technical matters and an excellent capacity to problem-solve. Over the fifteen years he has been with the company he has worked his way up from being a fitter and turner to now operating as part of the design and production management team.

The firm has done exceptionally well during this time. The success has come from a number of factors, including clever marketing by the owners of the company, and some excellent long-serving employees such as Jerry – all mixed in with a fair amount of good fortune in developing the right products at the right time. Truth is, over the past five years the firm has been making some juicy profits. While the owners don’t flaunt their wealth, they have become noticeably absent for periods of time, due mainly to overseas holidays, golf days, and the building of their new houses and holiday homes!

However, you wouldn’t pick that the company was doing so well by talking with most of the workers. Many of them seem somewhat in the dark about the growing wealth of their bosses. In fact, Jerry only found out the true extent of the profits by chance – when on the squash court one day the company accountant let slip some of his frustrations.

Conditions for the fifty or so employees are not great. Jerry’s observation is that those conditions seem to have deteriorated since he began. The main engineering workshop is in poor repair. While it carries some very up-to-date machinery, the shop floor is cramped and suffers from poor ventilation. The workers’ smoko room and toilets have not had anything spent on them for years, and basic items such as microwaves, jugs and fridges are reluctantly repaired or replaced. The workers have had to band together to purchase for themselves such things as a water purifier and a couple of toastie machines. Promises are made but little is delivered, and there is an air of cynicism that pervades the workers’ conversations. Meanwhile, the offices next to the workshop are in stark contrast – they have just undergone yet another refit.

The company has a growing reputation within its industry for paying poorly and for being tough negotiators with the unions. And the bosses have been cleverly ratcheting up the production targets – putting the squeeze on everyone to produce more and more. They have traded heavily on the fact that while they’ve struck it lucky by having a couple of products that are in demand, the wider engineering industry is suffering from a shrinkage of markets and an oversupply of tradesmen. This means that job opportunities aren’t in huge supply for any workers who might be tempted to look elsewhere for employment.

Jerry has never really been a “union man” – mainly because of what he perceives as their adversarial approach. Nevertheless, the extent of the growing inequities between owners and workers is causing him to reassess. He knows that as employees they are being exploited. Several of the shop floor tradesmen are struggling to provide for their families and, because of the relatively tight job market, feel they are trapped. While the workers increasingly live with poor conditions and pay, their bosses are creaming it. It all seems so unjust.

Jerry has always taken seriously his responsibility to give of his best for his employer. However:

• What should he do in this situation?

• Does he have any responsibility as a senior employee to advocate for improved working conditions? If so, what type of advocacy is appropriate?

• Should he support the growing mood to have the union intervene?

• What about pushing for profit sharing and other incentives?

• What might it mean for Jerry to love God by loving his bosses?

​Ruth and Boaz

The Law of Moses had important social elements built into it. These were designed to moderate and correct the natural capacity of some to do exceptionally well economically, and others to struggle. In a society where land was essential to making a living, the Law anticipated the situation where a family might become dispossessed. The poor and landless especially included orphans and fatherless children, those women who found themselves widowed with no “kinsman-redeemer”[1] on offer, and foreigners who sought refuge in Israel or came to live there for some other reason.

There’s some debate among scholars as to how much the nation of Israel actually obeyed these economic levellers – particularly the year of Jubilee. However, one provision that is mentioned in the narrative of the Old Testament, and seems to have been reasonably well practised, is that of “gleaning”. Under this Levitical law a landowner was obliged to leave some cut grain on the ground when collecting the harvest. This enabled those without means to come and pick up (glean) the leftovers for their own use.

In the book of Ruth we meet Boaz, a wealthy and prominent landowner. When Boaz goes out to greet his workers and check on progress with his harvest, he discovers Ruth, a young Moabite woman, gleaning in his fields. Ruth has courageously accompanied her Jewish mother-in-law Naomi back to Israel, after both Naomi’s and Ruth’s husbands have died. Since Naomi and Ruth are widows – and Ruth is also a foreigner – neither of them has access to land. Life is a real struggle for these two women.

Boaz inquires among his servants about Ruth. He discovers that she has been working hard all day, gleaning what she can from the harvest. Boaz also learns that he and Ruth are distantly related by marriage, though this does not entail a direct obligation on his part. He approaches Ruth in the field and not only offers her the water from his servants’ buckets but also asks her to share in the lunch prepared for the harvesters. This is remarkable and generous hospitality, and Ruth knows it. She says to Boaz,

Oh sir, such grace, such kindness – I don’t deserve it. You’ve touched my heart, treated me like one of your own. And I don’t even belong here! (Ruth 2:10 The Message).

Furthermore, after lunch Boaz quietly instructs his servants:

Let her glean where there’s still plenty of grain on the ground – make it easy for her. Better yet, pull some of the good stuff out and leave it for her to glean. Give her special treatment. (Ruth 2:15-16 The Message).

As a result of Boaz’s generosity Ruth returns home with nearly a sack full of barley – rich pickings that will provide for her and Naomi for some weeks.

The story of Ruth continues, of course, with Boaz eventually offering to become Ruth’s “kinsman-redeemer” and marry her. The author of the Book of Ruth ends the narrative with a dramatic flourish: Ruth’s child by Boaz will eventually be the grandfather of King David!

So the point of the story is not so much the way Boaz looks after people, but rather Yahweh’s grace in weaving a non-Jew into what eventually becomes the royal family of David’s line. Ruth, the penniless foreigner, is the great-grandmother of David. And while the cynics amongst us might suggest that Boaz has mixed motives for his care of the young and no doubt attractive Ruth, nevertheless the story is one of remarkable compassion and care. We get the sense from Boaz’s reputation and behaviour that he is a businessman who puts a premium on the needs of people more than profit. His example, though light years culturally from ours, is worth learning from.

The Cadburys – going the extra mile with employees[2]

Crème eggs and milk chocolate bars might seem like the height of decadence today, but originally the Cadbury family got into the candy business in order to promote healthy living, with dreams of social progress and Christian compassion.

Victorian Britain, home to John Cadbury and his sons Richard and George, had serious problems. Industrial workers, including mothers and children, spent their days in dirty, dangerous factories, and their nights in cramped tenements. Widespread alcoholism deepened the workers’ poverty, and contributed to domestic violence. While the Salvation Army attacked these ills with “soup, soap, and salvation”, the Cadbury family chose cocoa.

The Cadburys belonged to the Society of Friends, also known as Quakers. As dissenters from the Church of England, they were locked out of the country’s Anglican-allied universities, and as pacifists they would not serve in the military. So they became entrepreneurs.

In 1831 John opened a shop near the centre of gritty Birmingham, selling coffee and tea—wholesome alternatives to harder drinks. He soon added cocoa to his product list, powdering it himself with a mortar and pestle. By 1878 the business, now managed by his sons, had grown to employ 200 workers. It was time to build a larger facility.

The brothers purchased land in the countryside near Birmingham and dubbed the site Bournville. They intended to build not only a state-of-the-art factory, but a village as well, to enable their employees to escape the dingy city. The village featured modest cottages with gardens, spacious public parks, swimming pools, and eventually shops, schools, and churches. All Bournville lacked was a pub, an indication of the founders' convictions about alcohol.

The Cadburys sought to make work life pleasant, too. The factory complex featured such avant-garde amenities as heated dressing rooms, a kitchen, and cricket fields. Days began with Bible study, and continuing education classes took place in the evenings. The brothers periodically circulated among the workers, listening for good ideas and occasionally performing odd jobs. One worker recalled their hands-on attentiveness: “To see Mr. George and Mr. Richard go down on their knees and crawl under a table to see if the water pipes were hot enough, made a great impression on all of us.”

The Quaker conviction that all people possess an “inner light” which links them to God and accords them equal stature with each other, meant that the Cadburys’ board governed by consensus, and company committees included representatives from all levels of the organization. The bright cottages and continuing education opportunities likewise aimed to elevate workers’ dignity.

Not that the enlightened chocolatiers were without their critics. Trade unionists and socialists accused the Cadburys of giving their workers just enough money and power to keep them in their place. Other observers sneered at the paternalism of Mr. George and Mr. Richard, who would, for example, dismiss a female employee with a Bible, a rose, and a small monetary gift when she was about to marry. They did not believe wives should work.

In 1901 the Cadburys’ reputation was put to the test through accusations that they were exploiting the use of slave labour to get their cocoa. Half their cocoa was sourced from plantations on the islands of Sao Thome and Principe in Portuguese West Africa, worked by indentured labourers in conditions of slavery. The Cadbury brothers spent four thousand pounds on two private investigations to ascertain the facts, and William Cadbury made a trip to the islands himself in 1908. It wasn’t until 1909 that they stopped trading with the islands. This episode culminated in a widely publicised libel case brought against them by the Standard newspaper in 1909, accusing them of being hypocrites in championing the rights of workers at home and ignoring them overseas. They were accused of acting far too slowly because they continued to buy cocoa from this source until 1909. The Cadburys replied that during this time they were attempting to reform the circumstances of their workers rather than remove their primary source of income. They won the court case.

Despite these gripes, the Cadburys enjoyed the affection of hundreds of loyal workers and excited the admiration of many other late Victorian industrialists. Upon George's death in 1922, more than 16,000 mourners paid their respects at the Bournville “factory in a garden”.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Read back through the case study of Roger. Discuss the questions we listed, namely:

• What you think Roger should do?

• What do you do with underperforming workers?

• Is there a certain level of performance that one should expect from an employee?

• At what point does your commitment to helping workers grow and develop personally need to be moderated or even sacrificed by the need to make money?

• To what extent do you seek to work things through relationally and informally, or at what point is it necessary to respond bureaucratically and legally?

2. Read back through the case study of Kim. Discuss the questions we listed, namely:

• What should Kim do?

• What do you do when your boss takes advantage of your willingness to serve – effectively exploiting you?

• What are reasonable expectations for remuneration and workload?

• At what point does your preparedness as an employee to go the extra mile need to be moderated by asserting some boundaries?

3. Read back through the case study of Jerry, the middle manager, and discuss the questions we listed, namely:

• What should he do in this situation?

• Does he have any responsibility as a senior employee to advocate for improved working conditions? If so, what type of advocacy is appropriate?

• Should he support the growing mood to have the union intervene?

• What about pushing for profit sharing and other incentives?

• What might it mean for Jerry to love God by loving his bosses?

4. Can you think of any possible equivalents in our society to the practice of harvest gleaning? (Note that gleanings weren’t a “handout”. Finding and collecting the harvest leftovers was painstaking work.)

5. Are there any situations in your particular context where you are struggling with the tension between people needs and profit obligations? Share them with the group and invite discussion and prayer.

6. Often it is assumed that in the long term honesty and integrity pay in business. However. Amar Bhide and Howard H. Stevenson disagree. In an article published in the Harvard Business Review (Sept-Oct, 1990), entitled “Why Be Honest If Honesty Doesn’t Pay”, they share the findings of their extensive research. “There is no compelling economic reason to tell the truth or keep one’s word – punishment for the treacherous in the real world is neither swift nor sure.” Doing right does frequently cost, in economic terms. Likewise, putting the needs of people (employees, customers, fellow workers, those in need, etc.) ahead of profit will also cost. Do you agree or disagree?

Chapter 9: Humility vs. Ego & the Dangers of Success

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“That's it baby, when you got it, flaunt it!”

Mel Brooks, The Producers (1968)

“He made himself nothing…becoming a servant …he humbled himself”

Philippians 2:7-8

The formula usually looks something like this:

business x (self-confidence + will-to-win + competitive-drive) = wealth x power = S*U*C*C*E*S*S

But is business really locked in to this sort of ruthless calculation? Are there models that differ from the stereotype?

Can successful business people have a servant mind rather than a presidential one? Do self-confidence and humility have to be opposing values? Or are humility and confident self-acceptance both essential Christian attributes for marketplace Christians?

The danger of success

At first glance it seems that the life of David is a rags-to-riches story. The youngest son of a shepherd/farmer living in Israel around 950BC, David spends much of his childhood looking after the family’s sheep. From time to time, in the rugged open country of Judah, the shepherd boy has to confront wild lions and bears. He learns to fight them off so that the flocks in his charge are kept safe. It’s a job that has big demands, little status and scant recognition.

Yet before he has reached the age of 20, three extraordinary events have changed David’s life and destiny, casting him forever into the national spotlight.

The first is an unexpected visit from the principal prophet/judge of Israel. According to Samuel, God has had enough of the way King Saul is running Israel. Samuel is sent to a little-known farmer by the name of Jesse (1 Samuel 16: 1-13). His assignment: to quietly select the future king.

The last person Jesse expects Samuel to be interested in is his youngest child – so when the prophet calls on him to assemble his sons, Jesse doesn’t even bother calling David. Instead, he automatically presents his eldest – and then the others. But each time, God tells Samuel this is not the one. Eventually, when all the other options have been exhausted, Jesse calls for the “runt” of the family. When he sees David, Samuel immediately recognizes that he is the one that God has chosen. David is anointed and the Spirit of God enters him.

There’s clearly something about the young David that God has recognized, something that has the mark of greatness. It’s not his physical appearance – it’s his character and his heart for God.

The second extraordinary event in David’s youthful life is a summons to the royal court. David’s excellent musicianship on the harp has gained some recognition, and he is instructed to play for the melancholic King Saul. Every time David plays his harp, Saul’s depression lifts. More than that, even Saul can recognize David’s qualities. The stripling soon becomes a valued servant of the king.

However, it’s the third event, some time later, that unexpectedly shoots the young David into national prominence. Back home on the farm, Jesse instructs the boy to take some food to his older brothers. They are serving in the Israelite army and are currently engaged in a campaign against the menacing Philistines. Threatened by enemies on virtually every border, the king has mobilized to defend the land. From an opposing hill the Philistines attempt to intimidate the Israelite troops by parading their master warrior. Goliath is a ten-foot giant, and he challenges the Israelites to send out their champion against him. Let the battle be decided by single combat!

One look at Goliath is enough to plunge Saul’s men into despair. No one offers to take up the challenge – except the teenage David, who is indignant at the arrogance of Goliath. The story from this point is, of course, one of the most famous in the Bible. David slays Goliath and becomes an instant national hero. But ominously, the plaudits he receives exceed those of the king. “Saul kills by the thousand, David by the ten thousand!”

In the event, there is to be a long wait before David becomes king. The intervening years are filled with challenge and hardship, as the desperately jealous Saul repeatedly tries to hunt down David and his band of warriors. Through these experiences David’s character and faith are honed. Finally, on the death of Saul he assumes the throne.

The young man has the world at his feet. As king he has the approval of his people and of God. He sets out to rule with justice and compassion. He is a leader with a real love for his subjects and for God.

That is, until he falls in love with a woman who is married to another man. Bathsheba’s husband Uriah is a soldier who is away on duty. So David invites her to his palace. There he sleeps with her … she finds herself pregnant … David panics. He tries to hide his adultery and, by a process of deliberate deceit, to cover his tracks. What results is the virtual murder of Bathsheba’s husband. David has him sent to the front line of battle where he is caught in the open. He and several of his men die, cut down in the crossfire from enemy archers.

With Uriah’s death, David thinks he has concealed his sin. He marries Bathsheba soon afterwards and a son is born. But the issue is not dead and buried. God sends his prophet, Nathan, to confront David. The king is mortified. He realizes that he has completely abused his power and status. Psalm 51 is his way of expressing his repentance.

David’s story is a sobering one. Winning can be dangerous and seductive. As a shrewd modern proverb puts it, “Nothing fails like success.” We can become intoxicated with our business achievements and our prosperity, and from there it’s easy to become overly familiar with God. When success comes our way, we can easily fall into the trap of equating it with God’s blessing. From there it’s only a short step to presuming that God validates our decisions, that he is with us, that he will be understanding and forgiving if we slip up. Before long we can justify almost any action and make ourselves out to be an exception to rules that govern ordinary people.

This is an error that David made. He started to believe his own press. Perhaps he was taken in by the myth of invincibility. But God’s standards are not negotiable. Even though David faces up to his fault, even though he humbles himself and restores his relationship with God – the consequences of that sinful act don’t just disappear. They will cost him dearly in his later years.

Humility and the cult of celebrity

That a person like David, who is elsewhere described as “a man after God’s own heart” (1 Samuel 13:14) could end up in such strife is scary. But such is the seductive power of success. And it should serve as a warning to all of us. None of us are immune from acting ignorantly or arrogantly when things are going well and it feels as if God is on our side.

There is something deeply seductive about success. To guard against it there are important attitudes that we need to cultivate – like growing in self-awareness, and nurturing a healthy skepticism about our own motives. It is not just for sentimental reasons that the apostle Paul includes this admonition in his letter to the Christians in Philippi: “Your attitude should be the same as that of Christ Jesus ... who being in very nature God ... made himself nothing.”

We have referred previously (in Chapter 7) to the collapse of the Enron empire – a recent example of Christian humility being eclipsed by the cult of celebrity, in a way that gave rise to spectacularly tragic results. Ken Lay, CEO and Chairman of the Board for Enron appears to have been a devout Christian, although a long-time friend and co-worker of Ken Lay described him as “schizophrenic” when it came to his faith. He sought to live an upright and moral life in many respects and yet was blind when it came to seeing what this might require of him in his position as the responsible head of a corporation.[1]

Arrogant is a word that was frequently used to describe Enron. It paraded itself as the most innovative company in America. Its employees enjoyed being part of what was heralded as a winner. It has been said that the Enron culture bred a sense of self-entitlement and fashionable opulence that is reminiscent of the story of the Titanic. The magnificence of the corporation they had built blinded its directors, as they stood on the bridge, into believing that it could never sink.

TS Eliot once said that:

…half of the harm that’s done in this world is due to people who want to feel important … They don’t mean to do harm … It is just that they become so absorbed in the endless struggle to think well of themselves.

Enron’s directors were blind to the signs of failure and doom just around the corner. Yale University law professor Jonathan Macey concluded:

It's Shakespearean. The CEOs who have gone down are people who literally lost touch with reality. Ken Lay had so internalized the idea of an imperial CEO that he blamed everyone but himself. He could not conceptualize that he should take responsibility. [2]

As Jesus' followers living in a culture fixated on popularity, material wealth and status, we need to constantly work at redefining success. Jesus introduces us to an upside-down kingdom in which the greatest are called to act as the servants of others. We will certainly need to examine and deal with our ambitions and mixed motives if we are to make Jesus’ example of humility and servanthood the pattern for our own lives.

Riding the monsters of our soul

Parker Palmer, the Quaker educationalist and writer, says: [1]

A leader is someone with the power to project either shadow or light onto some part of the world and onto the lives of the people who dwell there. A leader shapes the ethos in which others must live, an ethos as light-filled as heaven or as shadowy as hell. A good leader is intensely aware of the interplay of inner shadow and light, lest the act of leadership do more harm than good … Leaders not only need the technical skills to manage the external world but also the spiritual skills to journey inward toward the source of both shadow and light … Failing to look at our shadows, we feed a dangerous delusion that leaders too often indulge: that our efforts are always well intended, our power is always benign, and the problem is always in those difficult people whom we are trying to lead!

Parker Palmer uses Annie Dillard’s imagery of the “monsters” we have to ride to encourage us to look at some of the hardest realities of our lives. Only by recognizing and naming the darkness “that we carry within ourselves” can we understand the “source of the shadows that we project onto other people.”

If we do not understand that the enemy is within, we will find a thousand ways of making someone ‘out there’ into the enemy, becoming leaders who oppress rather than liberate others.

Palmer then describes five such monsters he has had to ride in his own quest for transformation:

The first shadow-casting monster is insecurity about identity and worth. Many leaders have an extroverted personality that makes this shadow hard to see. But extroversion sometimes develops as a way to cope with self-doubt: we plunge into external activity to prove we are worthy – or simply to evade the question. There is a well-known form of this syndrome, especially among men, in which our identity becomes so dependent on performing some external role that we become depressed, and even die, when that role is taken away.

When we are insecure about our own identities, we create settings that deprive other people of their identities as a way of buttressing our own…

A second shadow inside many of us is the belief that the universe is a battleground, hostile to human interests…Unfortunately, life is full of self-fulfilling prophecies. The tragedy of this inner shadow, our fear of losing a fight, is that it helps create conditions where people feel compelled to live as if they were at war.

A third shadow common among leaders is “functional atheism”, the belief that ultimate responsibility for everything rests with us. This is the unconscious, unexamined conviction that if anything decent is going to happen here, we are the ones who must make it happen – a conviction held even by people who talk a good game about God.

This shadow … leads us to impose our will on others and ends up stressing our relationships, sometimes to the point of breaking. It often eventuates in burnout, depression and despair, as we learn that the world will not bend to our will … We need to give up playing God and learn to either share the load with others or lay down the load altogether. We are only called to do what we are able and trust the rest to other hands.

A fourth shadow within and among us is fear, especially our fear of the natural chaos of life. Many of us – parents and teachers and managers – are deeply devoted to eliminating all remnants of chaos from the world. We want to organize and orchestrate things so thoroughly that messiness will never bubble up around us and threaten to overwhelm us. (For ‘messiness’ read dissent, innovation, challenge and change.) In families and churches and corporations, this shadow is projected as rigidity of rules and procedures, creating an ethos that is imprisoning rather than empowering. The insight we receive on the inner journey is that chaos is the precondition to creativity.

The fifth shadow that leaders often project is the denial of death.

Though we sometimes kill things off well before their time, we also live in denial of the fact that all things must die in due course. Leaders who participate in this denial often demand that the people around them keep resuscitating things that are no longer alive. Projects and programmes that should have been unplugged long ago are kept on life support to accommodate the insecurities of a leader who does not want anything to die on his or her watch.

Within our denial of death lurks fear of another sort: the fear of failure. In most organizations, failure means a pink slip in your box, even if that failure, that ‘little death’, was suffered in the service of high purpose. The best leaders in every setting reward people for taking worthwhile risks even if they are likely to fail. These leaders know that the death of an initiative – if it was tested for good reasons – is always a source of new learning.

The gift we receive on the inner journey is the knowledge that death finally comes to everything – and yet death does not have the final word. By allowing something to die when its time is due, we create the conditions under which new life can emerge.

When Jesus chooses not to grab for status and success, but rather to walk the road of humble service in spite of the danger of making himself so vulnerable, he models the pattern for our discipleship:

If anyone would come after me let them deny themselves and take up their cross and follow me…For the last shall be first. (Luke 9:23 and Luke 13:30)

But this looks nothing like the formula for success in business – least of all, the one that most “How to...” books would encourage us to adopt.

But most of us are not CEO’s

In this chapter we have mainly looked at the dangers of power for those in management. But what does it mean for employees further down the food chain? One lesson is that all of us can easily end up exploiting and abusing those over whom we have some power. It is often those who experience abuse from above who end up practising abuse from above. Destructive patterns of behaviour are reproduced. So none of us is free from the temptation to use whatever power we have over others in ways that are manipulative and controlling and ultimately destructive, whether this be related to colleagues, employees, or our own children.

But there is another ethical dilemma that Christians often face when they feel exploited and abused by others. Here we are, trying to live as humble servants of those we work under and alongside – but sometimes it feels more like we’re being used. Are there times for showing more assertiveness and less humility?

Consider the following case study…

Robert is a very clever computer software developer. He has been with his present company for several years – in fact, since they began. It wasn’t an easy start-up, and the original staff members made significant sacrifices to get it going, accepting low wages and working long hours. It is now a very successful company. The trouble is, while the other original staff members have now received pay rises and perks and better working conditions, things haven’t changed that much for Robert. He was just a new Christian when he began working for the company – and as far as he knew, the only Christian on the staff. He was very keen to prove that he was a good and loyal worker, going to great lengths and putting in extra hours to make sure the products were successful. Now he is beginning to feel that his humility and good will are being exploited. On the other hand, he loves his job and doesn’t want to undermine his Christian witness, or cause unnecessary conflict or offence.

But is he being taken for granted? Are his feelings of growing resentment just selfishness, or is there a need for more assertive action? What should he do?

QUESTIONS FOR REFLECTION AND DISCUSSION

1. The story of David’s fall is shocking. What was missing that led him to do wrong? And what will save you from doing the same thing?

2. Chris Seay suggests that not all the blame for Enron’s demise should be laid at the feet of Ken Lay. He posits the idea that Lay may just be a convenient scapegoat for something we all need to take some responsibility for. Maybe we have all helped to create and perpetuate this culture that permeates our society. Haven’t we all elevated material success and celebrity? Don’t we all promote and pursue the sorts of dreams that led to Ken Lay’s downfall? What do you think about this? Are we all to blame?

3. When Parker Palmer talks about “monsters” he has had to learn to ride, which ones do you personally identify with? Can you identify some other “monsters” that you find yourself wrestling with?

4. Look at the case study about Robert. What are the issues? What do you think Robert should do? What do you think Robert needs to learn?

5. Is servant leadership a matter of just being warm and encouraging? When might leadership require us to take control and make demands?

Chapter 10: Work Vs. Other Commitments: Finding Work-Life Balance

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Gary and Sue started a business three years ago. They bought a carpet cleaning franchise and have been working incredibly hard to establish it. Previously Gary had worked long hours as a manager of a small department in a bank head office. He commuted two hours each day and rarely saw their children during the weekdays. The dramatic change to their own cleaning business was seen as a way to gain more of a work-life balance for Gary, and for both of them to eventually release time and money to serve in a couple of voluntary organizations they are passionate about.

Gary and Sue appreciate the flexibility that working from home brings. However, the business has turned out to dominate their lives in ways they had not expected. Customers can ring at any time of the day or night; they seem to have little regard for Gary’s and Sue’s private life. The level of compliance and accounting means much of their energy is given to paperwork. It regularly takes up what’s left of the evenings after the kids have gone to bed.

The carpet cleaning industry is a competitive market, so margins are not high. If they were to calculate their return on an hourly rate over the three years, it would not be great. But they always knew that the first couple of years would be demanding, getting the business on its feet. In the medium term they are looking to reduce the energy it requires so they can do other stuff. The problem is, they are finding it difficult to see any light at the end of the tunnel. The demands of the business show no sign of abating.

Jane is an excellent young lawyer who aspires to become a partner in her law firm. She loves her work – so much so that she puts in many late nights, and even goes to the office two or three weekends a month, to demonstrate her loyalty and support for the firm.

Jane’s hard work, perseverance, and intellectual smarts may soon pay off. Her boss has given indications that she is being considered for partnership in the firm. This will add substantially to Jane’s professional stature – as well as to her income.

However, for some time Jane has sensed that her life may be somewhat out of balance. She feels nagging guilt over being away from her husband and three children so much. He is terribly proud of her achievements, but recently he’s complained that she is becoming a stranger to him.

Meanwhile, Jane’s children are growing up fast! Her son is almost a teenager already. Jane worries that the boy appears so shy and insecure around his peers. And her two little daughters seem to quarrel constantly. Their behaviour irritates her when she comes home, tired and just wanting a quiet rest. Recently she’s even found herself looking for excuses to stay at the office until after their bedtime.

In her few private moments, Jane finds that her relationship with Christ is superficial. She almost never has time to read her Bible, and prays only at family meals or at church. On the other hand, she contributes what she feels is a sizeable amount to her church and to a local youth home. Her pastor has even thanked her on occasion for her support and told her, “We really rely on you, Jane!”

Jane frequently reminds herself that she is on the verge of success. True, she has her nagging doubts about her family life. “If I can just get that partnership,” she tells herself, “I’ll be able to spend more time with my family. We’ll be able to afford all kinds of activities together.”

Steve is the principal of a large city high school. He’s an exceptionally able leader – innovative, caring and a good team builder. When he first took on the job eight years ago, the demands were manageable. Steve and his family had agreed that while working long hours during the week was okay (he leaves home at 7 and rarely returns before 7), as long as the weekends were “school-free” they could survive. However, progressively the demands of the position have increased and it is taking its toll. He physically cannot contain his workload to 5 days per week and his energy levels are also sagging. Each term he survives the last couple of weeks on adrenaline and willpower, squeezing a few days break in the “holidays” to re-energize.

Steve’s own workload is not his only concern. He is becoming increasingly worried about the growing expectations placed on teachers by the system – so much so that he openly states to his staff that teaching should not be the sum total of their lives. He has backed this up with all kinds of mechanisms and processes to ensure his staff are not “owned” by school demands. In spite of his very best efforts, however, two of his most gifted teachers have resigned, and some others are seriously contemplating a change of career.

Steve is frustrated at his failure to achieve the sort of “wholeness” that he and his wife Liz aspire to. But they have always accepted that during this stage of their lives – as Steve invests himself in leading a school – there would be a cost to pay. For them it has been viewed as part of Steve’s calling. (And this has raised a very frustrating tension for Steve regarding his involvement in his church. He has never really felt affirmed for his leadership role in the education sector. Nor has he experienced any validation for his belief that the school community is his primary missionfield. Instead he has often been made to feel as though he should be contributing significantly to leadership within the church.) However, the stress this is putting on their family, on their significant friendships, and on their capacity to contribute to the kingdom in other ways is becoming intolerable.

More than we bargained for

Gary and Sue, Jane, and Steve have all got more than they bargained for. They’re seeking to follow Jesus in roles that are taxing and exhausting.

Demanding roles such as these are increasingly common in our developing society. They have been fuelled by a number of factors such as unrealistic expectations from employers, the rapidly increasing pace of life, a cultural fixation on productivity, and lifestyle expectations that grow with each passing year and each new product.

Many jobs can become all-consuming. They end up owning us – rather than liberating us to serve.

For Jesus followers, all too aware that paid employment is only one of a number of ways we could potentially serve God, this creates all kinds of dilemma. A major tension develops between the job that dominates our time and energy, and the other competing commitments in our lives – such as family, church involvement, voluntary service, etc.

What do we do with all this?

The usual answer is that we have to make some degree of trade-off. But that’s the dilemma. We struggle to know where we should employ the gifts God has given us, how much we should commit ourselves to, and where to draw the line. This is a problem not just for those of us with a super-enriched personal ambition – or a driven personality! Lots of Christians genuinely want to make a difference. We’re often just not quite sure how much of our energy should be consumed by our paid employment.

“I want to make a difference, but at what cost?”

This dilemma is particularly acute in certain industries and professions – careers, like Steve’s, where a high minimum of hours and effort is required if we’re going to contemplate it as a worthwhile venture.

For example, take the world of politics. The sheer demands and expectations of public office mean that it must command the majority of a person’s time and energy. Nothing less will allow a reasonable shot at making a success of it. The question deserves to be asked: Are those expectations reasonable and fair? But the question doesn’t change the reality. If you want to be a successful politician, the job will inevitably take the lion’s share of your time. Even more so if you reach cabinet and party leadership levels.

This means that people contemplating such a career are faced with difficult choices.
It’s not surprising that in this context some career politicians have chosen to remain single or childless, so as to give the majority of their energy to the role. And it’s very easy to understand why so many politicians struggle with failed marriages and relationships. The job becomes all-consuming, and a life outside of it is difficult to maintain.

Many CEO’s and high-end managers in the marketplace experience the same challenges. A close friend of ours in his mid- to late-forties was offered a dream position – one that in a sense he had been preparing for all his working life. It was to lead a midsized international company. He had the skills, having previously run a smaller company. He also had the passion to genuinely make a difference. His faith had substantially shaped the way he viewed leadership and the management of staff.

The major sticking point came in the form of two primary commitments. First, he would have to change cities. Second, the new challenge would demand a very high focus of his time and energy – even higher than his current position called for.

Caught in the dilemma of whether to accept or not, he and his wife visited several close friends to get some perspective. On one level it was enormously tempting – with great potential to serve God and others. However, ultimately they decided the cost was too high – to the family (their children were in the teenage years), to the church they were committed to and serving in, and to the wide-range of voluntary and community roles both of them played. These relationships and opportunities for service were too important to surrender.

Our friend’s decision to turn down the opportunity should not be interpreted as the only way to deal with such a tension. For others the sacrifice of wider dimensions of life may well be appropriate – at least for a period of time. No rule can be applied.

The tension between the demands of our paid work and the rest of our lives is not one many of us will resolve completely.

Employing others

If we’re in the business of employing others – either as an owner or a manager – we also have an ethical responsibility to ensure that our employees are not consumed by their paid work.

But to achieve this we will often have to go against the trend. Increasingly employers are looking for more than their pound of flesh from their workers. It’s not uncommon to find bosses demanding that employees make work their first priority, with anything else in their lives getting the leftovers. This pressure becomes particularly acute in times of high unemployment and shortage of work.

Colossians 4:1 is a clear reminder of our responsibility when we direct the lives of others:

“Masters, treat your servants considerately. Be fair with them. Don’t forget for a minute that you too, serve a Master...” (The Message)

• Some questions that are useful for employers in this regard, are:
• What is reasonable to expect from my employees? (We recommend undertaking a dialogue with them on this question. You might begin by getting them to identify what they think is reasonable.)
• What can I do to assist my employees develop a healthy work-life balance?
• What example am I modelling of a healthy balance?
• Is the working environment I’m creating one that encourages growth, development and fulfilment for my workers?

Being an employee

Of course, biblically there are mutual responsibilities in the employer/employee relationship. Justice and fairness for both is the goal. Workers are worthy of their hire, but on the other side of the equation, they must be fair to their employer. It cuts both ways.

All too many Christian employers we’ve talked with tell stories of Christian employees who fail to give of their best, and shirk their responsibilities. It’s important to reflect regularly on Paul’s words to believers in the employ of others. Admittedly, the master-servant relationship is not directly parallel with today’s employment situation, but the challenge is still relevant…

Servants, do what you’re told to do by your earthly masters. And don’t just do the minimum that will get you by. Do your best. Work from the heart for your real Master, for God, confident that you’ll get paid in full when you come into your inheritance. Keep in mind that the ultimate Master you’re serving is Christ. The sullen servant who does shoddy work will be held responsible. Being Christian doesn’t cover up bad work. (Colossians 3:22-24 The Message).

As we’ve already noted, employers can have quite unreasonable expectations of their employees. That being the case, as employees we need to develop some benchmarks – what do we believe is a fair and reasonable effort to give to the job? If our boss is continually taking advantage of our preparedness to go the extra mile, guidelines of this sort will help us make a considered response when we need to draw the line.

Two questions will help us establish a fair perspective on this:

• What am I prepared to give (in time and energy) as an employee? What are my bottom lines?
• Is what I’m prepared and able to give, fair to my employer? And what kind of remuneration and conditions would reflect that?

There’s no substitute for discussing this directly with the boss and working out some common understanding. To be sure, many people find the prospect of doing this rather daunting. If there is someone you trust who can be part of these discussions, to act as a support person or advocate, you will find that hugely helpful.

For everyone!

Regardless of whether we employ others, are employed, or are self-employed, a question worth pondering regularly and prayerfully is this:

• There are certain roles and responsibilities that I have (in my family, in the community, in my church…) or that I feel God wants me to undertake. Is there anything about this job that is going to work against me fulfilling them?

This is a question of priorities … and also of stewardship. How much of my time and energy should I give to this job?

Each of us is unique, and there is no standard answer to this question. What might make it right for one person may not necessarily make it so for someone else. Furthermore, the full demands of a role are not always visible to begin with (both in our paid employment and in our voluntary roles). Our own skills and abilities may draw us naturally to a deeper involvement. And our circumstances will change many times throughout our lives; what might be appropriate in one season may not be in another.

Nevertheless, a genuine “Where and how does this role fit for me right now, Lord?” is the right question. It will give us something to reflect on, a perspective that will widen our insight and understanding. And, like our friends who chose to consult others in order to get some perspective, so each of us should be developing relationships with a select few who can ask the questions, offer thoughts, and pray for us. Ultimately, of course, the choices are ours to own and make. But thank God for others to help us along the way!

Issues of busyness and work-life balance

We’ve sought in this chapter to reflect a little on the ethical issues of what is reasonable and fair in our obligations to one another as either employers or employees. And we’ve also considered the need to steward well our time and energy.

There are of course, significant related issues surrounding matters of work-life balance and the exhausting cycle of busyness that we often find ourselves caught in. We’ve addressed both these matters in a previous book of ours – SoulPurpose: Making a difference in life and work (NavPress NZ) – in particular, the chapters entitled “Learning to be an effective juggler” (chapter 8), and “Mind your own busyness” (chapter 9). You will find much to help you there.

QUESTIONS FOR REFLECTION AND DISCUSSION

1) Read again the three brief case studies at the beginning of this chapter. What questions/issues would be most relevant and helpful for each person to reflect on?

1. Gary and Sue
2. Jane
3. Steve

2) Do you think it’s ever appropriate for a Christian to take on a job that is all-consuming? If you were to contemplate such a step, what criteria could you use to determine if such a position was right for you?

3) Think back over the short sections entitled “Employing others”, “Being an employee” and “For everyone!” Use the questions listed in each section as a basis for your personal reflection. Then, if you are part of a group, discuss your thoughts.

Chapter 11: How Much Money is Really Enough?: A Christian Perspective on Charity vs Wealth

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In the eighteenth century a substantial revival occurred across Great Britain. Thousands of working class poor came to faith – people for whom the Church was a closed door and a completely alien environment. One of the leaders of this “great awakening” was John Wesley – an Oxford-educated Anglican priest.

When churches barred him from preaching his messages of new birth, he took to the fields and streets. This was a brilliant move. Most of his audience would never have been accepted and welcomed in the churches. It was a simple equation: he wasn’t allowed to preach in churches … and the poor weren’t in the churches anyway … so he would go to where they were. For Wesley, “the world became his parish”.

Part of John Wesley’s genius was his vision and ability to organize the growing numbers of the poor who were coming to Christ. He grouped them into small communities (called bands and classes) where they began to be transformed by the gospel. These small groups were greenhouses for change. People who were previously completely ignorant of the gospel began to discover and work out a discipleship that transformed every area of their lives.

The movement mushroomed. Hundreds of thousands of working-class poor became Jesus followers. And as they did, some very significant social and economic changes occurred in the fabric of British society.

Their growing faith established a strong work ethic and a freeing from addictions such as alcohol and gambling. This made upward mobility almost inevitable. As they worked harder and spent less of their money on damaging and wasteful pursuits, families discovered they were able to save and dramatically improve their physical circumstances. Their thrift and work lifted substantial numbers of these Christians out of poverty and into a burgeoning middle class.

One could easily assume that John Wesley would have been well pleased with this upward mobility. After all, it showed that faith was making a demonstrable difference in people’s day-to-day lives. And to a degree he was pleased.

But he also became increasingly disturbed. He noticed that with such upward mobility his converts’ passion for radical discipleship mellowed. “Comfortable-itis” frequently took root and the zeal they once had for following Jesus was replaced by a fading of their desire to live passionate, selfless lives of risk and faith. The growing affluence of John Wesley’s converts began to undermine the vigour of their discipleship.

Wesley’s own approach to money was totally different. It was summed up in his statement: “Earn all you can; spend as little as you can; give as much as you can.” This was his maxim, and being the highly disciplined and organized person he was, he lived it out right through his life. Though his income increased dramatically during his 50-plus years of itinerant preaching and organizing (mainly because of the royalties from material he authored), Wesley’s lifestyle changed little. By the time of his death he was still living on little more than he had been spending decades earlier. And he died with little left over.

The tension of wealth and charity

What kind of lifestyle do we think Christians are called to pursue? While there is something very challenging and even appealing about John Wesley’s example, it does raise a number of questions about the inherent tension between wealth and charity.

John Wesley’s unease about the effect that increased disposable income was having on his disciples also highlights some of the tension implicit in our work in the marketplace.

On the one hand, developing a good work ethic is very much a part of our call to follow Jesus. It is important for us to be industrious and conscientious and to utilize well our gifts – and our ability to create, to add value and to make a difference. If we have a gift of creating wealth, then certainly we should use and develop it. And of course the result is likely to be that we will earn more than we need.

How does this fit in with what we know about the call of Jesus – to give away our lives for his kingdom?

And how does it fit in with the question we asked in the previous chapter? There we pondered how much of our time and energy we should give to the creation of our wealth. Now we face the question of what we should do with our wealth.

Or to put it another way:

• How much is “enough”? And

• How do we use the excess (over and above what we consider to be enough)?

When is enough really enough?

We’ve probably all heard the quip from multi-millionaire John D. Rockefeller (one of the famous family of bankers and entrepreneurs). When asked how much wealth was enough, he replied, “Just a little bit more!”

Exactly! The problem with the seduction of our materialist culture is that we’re constantly being encouraged to earn and keep for ourselves “just a little bit more”.

Placing limits on our consumption goes against everything our society is bellowing out at us. The messages – some of them half-truths and others just patently mistruths – tell us:

• You need this

• You deserve this – treat yourself

• This will make you happy

• This will make your life better

• It was your hard work and intelligence that created your wealth

These messages are reinforced and supplemented by many we hear within the church, such as:

• “God wants you to have this.”

• “God has really blessed you!”

• “If you’re successful in business you must be doing what’s right spiritually.”

If we are “blessed” financially, then we need to regularly remind ourselves that we are blessed in order to be a blessing to others. Which includes far more than just our family and friends!

We can’t answer for each other how much is enough. It is simply not appropriate or helpful to suggest some sort of calculation or rule. And yet we daren’t dodge the question. Some of the following perspectives may be helpful, as will the questions at the end of the chapter.

Am I building bigger barns?

Even if we consider our financial resources to be somewhat limited (“We’re just getting by”), we do well to remind ourselves that any excess makes us rich by global standards. That we have choices in how we use our money means we are in the top 10% of the world’s population.

A new focus in our reading of the Bible should have an effect on our thinking. While there is no one consistent attitude in the scriptures regarding wealth, nevertheless the Prophets, the Gospels and the New Testament letters carry strong language about it.

These books are full of warnings to the rich, and support for the poor and marginalized. When Jesus declares that it is more difficult for a camel to go through the eye of a needle (he means this literally!) than for a rich person to enter the kingdom of God, he’s speaking to us. When the Prophets lambast the establishment of the day – the landowners and the well connected – we would do well to include ourselves. When James teaches that faith without works is useless, he has a message for us.

Jesus seems to look on wealth the way the rest of us would look at a stick of dynamite. Sure, it has the potential to do some good – but it’s incredibly dangerous and may blow us to smithereens if we don’t handle it with the utmost care. If we’re to believe Jesus, the more wealth we have, the more danger we’re in.

There’s a particularly troubling parable that he tells – the one about the rich man who builds bigger barns…

“Take care! Protect yourself against the least bit of greed. Life is not defined by what you have, even when you have a lot.”

Then he told them this story. “The farm of a certain rich man produced a terrific crop. He talked to himself: ‘What can I do? My barn isn’t big enough for this harvest.’ Then he said, ‘Here’s what I’ll do: I’ll tear down my barns and build bigger ones. Then I’ll gather all my grains and goods, and I’ll say to myself, “Self, you’ve done well! You’ve got it made and can now retire. Take it easy and have the time of your life!”’

“Just then God showed up and said, ‘Fool! Tonight you die. And your barnful of goods – who gets it?’

“That’s what happens when you fill your barn with Self and not with God.” (Luke 12:15-21 The Message)

Strong language from Jesus! Why does he call the man a “fool”? The context suggests that’s its not just his greed and selfishness that earn him that label. It’s the fact that his growing wealth has seduced him into believing that he is self-sufficient. He doesn’t need God. The man has believed the lie that his life is in his own hands, that he is in control – “secure” in the knowledge that he is well insulated from the unpredictability of life.

Taking trusteeship seriously

The rich man’s foolishness can be contrasted with the biblical call to stewardship – or trusteeship (which is illustrated in the description which Jesus gives of the “faithful servant” later in the same chapter). Jesus makes it clear that we are managers, stewards, trustees of the Master’s resources. They are not our own. We are simply called to be faithful caretakers of what we have been given to look after.

And this task carries a warning or challenge from Jesus: “Great gifts mean great responsibilities; greater gifts, greater responsibilities" (Luke 12:48 The Message). Or to put it another way: the more you have, the greater the obligation to steward well.

So, with wealth comes significant responsibility to manage carefully the Master’s resources. That’s why we really like Andrew Carnegie’s statement:

This, then, is held to be the duty of the man of wealth: To set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependant on him; and, after doing so, to consider all surplus revenues which come to him simply as trust funds, which he is called to administer…in a manner which in his judgement, is best calculated to produce the most beneficial results for the community…

Carnegie’s comments (which he lived out so well in his lifetime by pouring his wealth into the Carnegie Foundation) provide an ideal and practical paradigm for Christians. When we are able to generate excess income, then we have the opportunity to steward that wealth well and so “produce the most beneficial results for the Kingdom”.

One example of this is New Zealander Stephen Tindall, founder and majority shareholder of The Warehouse. A number of years ago he established the Tindall Foundation by gifting a substantial number of his shares to this charitable trust. Having extracted himself from the management of The Warehouse some time ago, Tindall now gives much of his energy to running the Foundation.

Currently the largest independent private foundation in Australasia, the Tindall Foundation is “driven by a desire to support initiatives in New Zealand which assist communities to help themselves and to heal problems rather than manage them”. Its five main areas of focus are:

• Supporting families and social services

• Encouraging enterprise and employment

• Caring for our environment and preserving biodiversity

• Strengthening the third sector (the not-for-profit sector), and

• Promoting generosity and giving

Whatever we might feel about the complex ethical issues associated with running a large “big barn” retail operation (such as its impact on small businesses, and matters of fair trade in the global sourcing of products), Stephen Tindall exemplifies much of what Wesley and Carnegie aspired to. He has understood well his capacity for wealth creation, he lives a life of relative simplicity, and he finds his greatest joy in using his wealth for the benefit of others.

It’s not the size of the wealth that counts

One of the problems with looking at the Tindalls of this world is that they are so wealthy. We can easily dismiss their example. After all, it’s no problem for them to be so generous – they have so much excess!

Jesus, we think, would disagree. “To whom much is given,” he said of the faithful servant, “much is required.” It seems it is actually a greater challenge to steward well for those with significant wealth than those of us with much less. Many wealthy Christians find that the complexities and challenges of being trustees for such large resources can at times be a significant burden. Determining where and how they invest their considerable resources is rarely simple.

So let’s be a little cautious when we compare our situation with theirs. Let’s not romantically assume that the more excess we have, the simpler it will be to be generous. And let’s not excuse ourselves from making good use of whatever resources we have. In his parable of the talents Jesus reminds us that it isn’t how much we have been entrusted with that determines our obedience, but what we do with it. The person with just one talent wasn’t castigated for only having one – but he was reprimanded for not investing it.

The majority of us are not Tindalls and probably would not aim to be. However, we still have to undertake the same prayerful reflection regarding what we do with what we have been given. Let’s seek out and value any structure or habit that helps us keep this thought at the forefront of our hearts and minds: what we have is not ours but is in trust for the purposes of the Kingdom. Here are some suggestions…

Some business people establish a charitable trust (as opposed to a family trust), into which is channelled a percentage of the profits of the business. They appoint a select number of family and friends to act as fellow trustees. And they determine the criteria they will use for working out what to support, and how much capital base to retain each year.

Others give a percentage of their company’s resources (time, skills, expertise and/or goods) at no charge to people or groups who can’t afford their services or products.

Still others decide to run their business part-time, or to be engaged in paid employment on just a few days a week, thus releasing time and energy for serving in other, voluntary capacities.

There’s more than one way to channel our excess wealth. The important thing is that we do it, and avoid believing the lie that it is ours to do with as we please. It’s certainly something that Nehemiah understood well.

Chapter 12: Faithful Witness in the Secular City

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A number of years ago Alistair conducted an extensive survey of Christians related to their daily work. One of the questions he asked was, “What is it that you struggle with most as a Christian in your work?”

The results were startling, even shocking. Many responded by noting not the challenging work environment or culture, nor that they were asked to do things that compromised their faith, but rather that they were deeply embarrassed and often annoyed by the behaviour of other Christians in their place of employment.

The source of such difficulty was varied. For some it was the “super-spiritual” and often insensitive utterances and behaviour of excessively zealous believers, who often seemed to take very seriously their faith, but not their work.

For others it was the “sub-Christian” behaviour of some who publicly identified themselves as believers. Still others noted the poor ethics of certain “Christian” firms who had a sour reputation within their industry for not paying bills on time, for treating their employees poorly, and for indulging in dubious competitive practices.

Alistair was also surprised by the number of employers who said they were wary of hiring staff who were Christians! Many felt that Christians often expected to get preferential treatment and special exemptions from Christian bosses. This gave rise to tensions with other staff. And for others the wariness arose from past experiences. They had had some “Christian” employees who were poor workers – who did not seem to take seriously their responsibility to work hard and well for their bosses.

Used Cars and Christianity

Some of these concerns are sadly echoed by Wayne’s experience in the car industry.

In the early nineties a couple of Christians set up a car yard in a New Zealand city. They seemed determined not only to make money but also to spread the gospel through their business. They even chose a trading name that was a not-so-subtle play on words, indicating to customers what they could do for them.

It was a very lively yard and in the boom days of Japanese importing did a roaring trade. True to their trading name, they took seriously their intention to evangelize, reputedly even tuning car radios to the Christian station and placing tracts underneath windscreen wipers!

However, below the surface all was not well.

Wayne was friendly with the car dealers who owned the neighbouring yard, having sold the occasional car to them. They weren’t Christians but were sympathetic to the faith. One of them also happened to be on the local dealers’ board. He told Wayne of the number of complaints they were receiving from disgruntled customers of the company in question. Not only that, but every time Wayne visited they would give him updates on the dramas occurring over the fence. They had a ringside seat and couldn’t help but see some stuff going on that set their teeth on edge.

Sadly, this “Christian yard” became the laughing stock of the car-dealing fraternity in their area. The gap between what they said they stood for, and how they operated, was unbelievably wide. The fact that they were Christians only added to the “joke”.

This distinct lack of integrity was confirmed to Wayne when a relation of his took them to task. At issue was some strong-arm, bully-boy tactics that a couple of their salesmen had used on a friend of his. Wayne’s relation was appalled by their whole attitude and their less-than-honest way of operating.

Not long afterwards it became public that this same company was being investigated for the winding back of odometers on imported cars. The resulting bad publicity eroded what remained of their business, and they eventually closed down their operation. Thank God for that!

Faithful witness – what does it look like?

Alistair’s survey and Wayne’s experience raise some interesting and important questions. Such as:

• What does integrity look like in the workplace?

• What does it mean to be a “witness” in the workplace?

• Is there a place for “sharing our faith” in the workplace? If so, in what ways?

• Are there specific issues we need to take a stand on because of their potential to compromise our faithfulness to God?

The movie The Big Kahuna touches on all of these questions, raising issues about both the implicit witness of Christians in the workplace (character, behaviour, relationships, work habits, etc.) and the more explicit forms of witness (conversations about God, sharing of our stories, interacting over issues of spirituality, etc.).

The Big Kahuna

Based on a play called The Hospitality Suite, written by Roger Rueff, The Big Kahuna is the story of three industrial lubricant salesmen as they try to land a big sale at a business convention. Two of the men are veterans – the nearly divorced and rather disheartened Phil (played by Danny De Vito) and the hyperactive, fast talking and smooth Larry (Kevin Spacey). The third salesman is a fresh-faced young man named Bob (Peter Facinelli), who has been teamed up with the old pros so that he can learn the trade.

The entire movie is set in a hotel hospitality suite, which the men have hired in order to entertain potential customers. But there is only one sale they are really after – the account of Mr Fuller who is the company President of the largest user of lubricants in the country – the man referred to by Larry as “the big kahuna”. If they can snare his interest, and sign him up, then not only will their weekend efforts be worth it, but they’ll be lauded by their bosses for landing “the big one”. If not, they fear their jobs are on the line.

Two problems exist, however. One is whether or not he will attend. The second is – they have no idea what he looks like!

Industrial lubricant is clearly not a sexy product to sell. The vets know this and explain to Bob that really it’s not lubricant they’re selling – they’re selling themselves.

Larry is crass. He’s also a cynic, and he constantly talks down to Bob. To his credit, Bob responds without becoming offended. However, as the conversation continues and Larry discovers Bob is “religious”, he begins to bait him mercilessly. Bob struggles to relate to Larry and resorts to quoting Bible verses and making statements such as, “Maybe I just have different standards!”

Eventually, the party begins and the suite is alive with the sound of reps chatting over wine and nibbles.

Soon the function is over and the three salesmen are reflecting on the events of the night. Larry and Phil presume that the “big kahuna” did not turn up, but as Bob reflects on a lengthy conversation he had with one guest he realizes that this man was, in fact, the very Mr Fuller that Larry and Phil were looking for. Mr Fuller even left his business card with Bob.

Larry is excited. He quizzes Bob over what they talked about. Bob initially replies that the guest gave him a life history on the various dogs he had owned. But when Larry probes him further, Bob innocently mentions that all the talk about dogs gave him a “lead-in” to the subject of his faith. When Larry accuses Bob of manipulating the conversation for his own ends, Bob defends his actions. “I just think it’s important to tell people what you believe.”

“Yeah,” mutters Larry, “but is it the interests of the company or our faith that’s important here?”

Interrogating Bob further, the others discover that Mr Fuller has invited him to a private party. Bob must go, say Phil and Larry, so he can reconnect with Fuller. And also so that he can pass on Larry and Phil’s business cards – and ask Fuller to call and make an appointment. Bob agrees to all this, and heads off to the party.

Back at the hotel, Phil is in his own, introspective world – struggling with the aftermath of a marriage breakup, a late mid-life depression, and even thoughts of suicide. His past choices haunt him and he is filled with regret. Over dinner he attempts to engage his best mate Larry in some of the questions of life he has been thinking about. Larry is hardly the kind of friend to confide such feelings and thoughts to. His shallow cynicism conceals a man who’s afraid to think too much about life, fearful of what he might find.

Phil wants to talk, but Larry refuses to look beneath the surface. Phil even confides, “I’ve been thinking about God.” He asks his mate, “What do you believe in, Larry?”

“I believe what I believe.”

“Which is what?”

“How the hell should I know!”

Finally Phil confesses, “I always had this haunting feeling that I had some kind of mission on earth.” However, when Larry inquires, “What kind of mission?” Phil can only admit, “I have no idea.” He really is a searching but lost soul.

In due course Bob returns from his reconnoitre with Mr Fuller. It has been several hours, and Larry is eager to find out what has happened. When he asks how the conversation went, Bob replies, “Oh, we just talked.”

“What did you talk about?”

“We talked about Christ – about Jesus”

Larry snorts, “Did you ask about what kind of industrial lubricants Jesus would have endorsed? What did you say to him, Bob?”

“We just discussed things.”

“So the subject of lubricants didn’t come up?”

“Well, the nature of the conversation steered itself away from that.”

At this point Larry loses his cool and challenges Bob, “Who raised the subject of Jesus?”

“I did.”

“Why?”

“Because it’s very important to me that people hear about Jesus.”

“Understanding that it was very important to us being here to talk with Mr Fuller about industrial lubricants, why did you choose to talk about Jesus instead?”

“Because I think it’s more important.” Bob stops and thinks through what he has just said. He tries to justify himself. “I didn’t mention lubricants because I didn’t want him to think that I was using the subject of religion to cosy up to him. I didn’t want him to think I was insincere.”

“But you were insincere!”

Bob tries to explain what he believes. “I don’t see how we can have a conversation without talking about God.”

Larry counters, “At issue here is not your belief in God or your desire to spread that belief, but what we’re here to do.”

“Which is what?”

“Industrial lubricants, Bob! We’re not here to save souls!”

The increasingly heated conversation quickly dissolves into a shouting match with Larry yelling at Bob, and Bob responding angrily with Bible verses and the Apostle Paul! Suddenly the verbal aggression turns into a physical fight. Phil has to try and pull the two protagonists apart.

Awkwardly Bob apologizes and Larry says goodnight.

Phil and Bob are left standing in the suite. As Bob prepares to leave, Phil tells him he has a few things he wants to say. Top of the list is defending his friend Larry. Larry is an honest man. Someone Phil can trust. “You too are an honest man, Bob. Deep down you want to be honest. But the question you have to ask is, ‘Has it (honesty) touched the whole of your life?’”

Bob responds, “What do you mean?”

“I mean that you preaching Jesus is no different than Larry or anybody else selling lubricants. It doesn’t matter whether you’re selling Jesus or Buddha or civil rights or real estate. That doesn’t make you a human being. It makes you a marketing rep. If you want to talk to someone honestly as a human being, find out what his dreams are. Ask him about his kids. Just to find out. Because as soon as you lay your hands on a conversation to steer it, it’s no longer a conversation. It’s a pitch. And you’re not a human being. You’re a marketing rep.”

Larry and Phil are clearly individuals struggling with their own tragedies. But in many ways, from a Christian perspective, Bob is also a tragic character. Though his young, innocent life bears none of the deep disappointments, relationship meltdowns and depressing self-analysis that Larry and Phil have gone through, nevertheless Bob’s narrow view and experience of life (and of faith) doesn’t connect with his older colleagues. He tries genuinely to relate, but often ends up quoting a scripture which just “bounces off the wall”, and causes him to be viewed as a naïve and odd young man. Which he is.

His actions and words signal many questions – about integrity, about what it means to bear witness, and about the tensions inherent in serving both God and an employer.

Perhaps most of all, his well-intentioned attempts to convert Mr Fuller reveal that he too, like the others, views himself as a salesman. He is trying to “sell” Jesus. That’s a problem for him professionally – it raises the question of how he can do his job with integrity. But it’s also a problem in his relationships. His narrow understanding of what being a witness is all about means he misses real opportunities to express genuine compassion and care for his colleagues.

Confusion

We have previously (in the introduction to Part 2) mentioned the survey conducted by Laura Nash. One of her interviewees told her, “I’m nervous about people who wear their faith on their sleeves. In general, my experience with these people has been so bad.” Christians have very different ideas about how overtly we should advertise our Christian beliefs in the marketplace. Elmer Johnson, former executive vice president of General Motors puts it this way: “If you flaunt your religion, it has lost its power in your life. On the other hand, you don’t really hide it, because it is too integral. It’s the foundation of everything.”

One coping device for Christians who want to avoid conflict is to relegate their faith to the “private” parts of their life, to what they do outside of work hours. An opposite approach is to charge into every encounter with the zeal of a crusader, determined to publicize your beliefs and to say your bit no matter what the consequences. Yet another approach is to minimize conflict by limiting your business associations – as much as possible working only with those who share your values.

Personally, we are not attracted to any of these strategies. For Jesus followers trying to take seriously his example of engaging with others in the world, there must be a better way.

Robert Webber has explored the life of Jesus by identifying three different themes: identification, separation and transformation. According to Webber, all three are present in the incarnational approach that Jesus adopted.

Jesus entered our world mixing with a great deal of freedom among all sorts of people. He befriended some leading Pharisees and honourable business and political families (such as those of the women who supported him – see Luke 8:3). He also went out of his way to spend time with lepers, prostitutes, drunkards, Roman soldiers, Samaritans and Gentiles. (He even befriended some unscrupulous business people! We know specifically about tax gatherers Matthew and Zacchaeus.)

It’s well known that Jesus was roundly criticized by religious people of his time for mixing so indiscriminately. From their point of view Jesus compromised his holiness. But Jesus was redefining what holiness is about. It does not just mean separation from ordinary people and from ethically dubious circumstances. Jesus was loud in his denunciation of what he saw as the ethical hypocrisy of the Pharisees in the marketplace. They put on a pretence of holiness in terms of personal morality, but they failed to act justly or to love mercy. They cut themselves off from others for the wrong reasons.

Unquestionably there is a time for separation. It was not just the Pharisees that Jesus condemned. He also separated himself from many of the beliefs and practices of the Sadducees, criticizing their theology. He mounted an alarmingly violent attack on the money changers who exploited worshippers in the temple precincts, overturning their tables and literally cracking a whip. This is no Jesus meek and mild, the gentle friend of everyone.

So Jesus did separate himself from others when he felt it necessary. But at the same time, he was not willing to just maintain the status quo. He pursued the dream of creating a different world. Constantly he talked about the Kingdom of God and how it is the values of the Kingdom that we are now called to live by. He encouraged his disciples to pray to our Father in heaven, “Your Kingdom come, your will be done on earth as it is in heaven.” The world that Jesus is a citizen of is a world transformed by Kingdom values. And he invites us also to live as signs and transforming agents of that Kingdom.

So the ministry of Jesus can’t be reduced to a single approach. Sometimes he willingly fits in with the circumstances and people around him, including the good, the bad, the sick and the succeeding. Sometimes he challenges the people or circumstances, refusing to accept what they stand for or to be identified with them. And sometimes he acts assertively to see people and circumstances transformed.

The actions of Jesus can't be reduced to a simple formula or rule. The closest we get is in John 5:19 where he says, “I do what I see my Father doing.” Jesus chooses to act in accord with his knowledge of God. He chooses to cooperate with what he sees God doing in each person he meets, and in each situation he encounters. As a result we find that all these dimensions – identification, separation and transformation – are present in the incarnational approach that Jesus adopted and modelled.

Consequently, it is Christian discernment that we must pray for – to know what is the most appropriate response at any particular time in the ethically complex marketplace in which we operate. We need to know when to identify with freedom, when to courageously separate, and when to push persistently and determinedly for transformation and change.

Faithful witness in a foreign land

It was in the inhospitable and very strange land of Babylon that four young Jewish men sought to live out this tension. Their story is found in the first six chapters of the book of Daniel – and it’s quite a story. Trained in the ways of the host country’s culture, each of these men were given leadership positions within its government.

Daniel is the prominent member of the foursome, and all but one of the events in these chapters involves him. On two occasions he displays astonishingly courageous integrity. In the first, Daniel is required to interpret a terrifying dream of the king’s. When Daniel becomes aware of the dream’s meaning, he too is terrified. But he braces himself and explains the distressing message, and then even goes as far as to say:

“So, king, take my advice: Make a clean break with your sins and start living for others. Quit your wicked life and look after the needs of the down-and-out. Then you will continue to have a good life.” (Daniel 4:27 The Message)

In spite of his very responsible position, we must remember how risky it would have been for Daniel to voice these sentiments to an oriental despot – ruler of the most powerful empire of the time. No wonder Daniel was terrified. But he holds back no punches … and survives.

Some time later, Nebuchadnezzar has a gigantic golden image erected. At the dedication ceremony, an event that all the important leaders were required to attend, everyone is ordered to bow down and worship the statue. The alternative is to be thrown into a roaring furnace. No ifs or buts!

It’s at this point that Shadrach, Meshach and Abednego have a problem. They determine that the limits of their acceptance of the state’s authority don’t extend to offering worship to the king’s monument. Even when given a second chance to comply, they refuse. The furious ruler has them thrown into a white-hot furnace – and we all know how this part of the story turns out!

Daniel too, faces imminent death in the incident that has become synonymous with his name – the lions’ den. It comes about because of the scheming jealousy of the other high-level government officials. They determine to find a way of bringing him down. However, Daniel’s behaviour has been impeccable. As the story states:

The vice-regents and governors got together to find some old scandal or skeleton in Daniel’s life that they could use against him, but they couldn’t dig up anything. He was totally exemplary and trustworthy. They could find no evidence of negligence or misconduct. (Daniel 6:4 The Message)

In desperation they convince the new king, Darius, to issue a decree insisting that everyone pray only to him. Disobeying this law is made punishable by death in the lions’ den.

Remarkably, Daniel continues to pray openly to Yahweh daily and is duly arrested.

Daniel’s faithful witness has clearly had a huge impact on Darius. He is mortified at what his decree has produced. Unable by law to retract the decree, he reluctantly has Daniel thrown into the den, but not before saying to him, “Your God, to whom you are so loyal, is going to get you out of this.”

Daniel is indeed saved, much to the huge relief of the king. Angry at how he has been manipulated by his officials, Darius has them thrown to the lions. The story of Daniel finishes with a final proclamation by the king:

“I decree that Daniel’s God shall be worshipped and feared in all parts of my kingdom. He is the living God, world without end. His kingdom never falls. His rule continues eternally. He is a saviour and rescuer. He performs astonishing miracles in heaven and on earth. He saved Daniel from the power of the lions.” (Daniel 6:26-27 The Message)

Remarkable stuff indeed! For Daniel and his friends, maintaining integrity meant bravely putting their lives on the line as they lived true to their beliefs.

However, an earlier incident – related to us by the writer of Daniel in the first chapter of the book, also offers us some insights into how these exiled Jewish men grappled with the tension of being faithful to Yahweh, while also seeking the peace and prosperity of their host empire:

Daniel made up his mind to eat and drink only what God had approved for his people to eat. And he asked the king’s chief official for permission not to eat the food and wine served in the royal palace. God had made the official friendly and kind to Daniel. But the man still told him, “The king has decided what you must eat and drink. And I am afraid he will kill me, if you eat something else and end up looking worse than the other young men.” The king’s official had put a guard in charge of Daniel and his three friends. So Daniel said to the guard, “For the next ten days, let us have only vegetables and water at mealtime. When the ten days are up, compare how we look with the other young men, and decide what to do with us.” The guard agreed to do what Daniel had asked. Ten days later, Daniel and his friends looked healthier and better than the young men who had been served food from the royal palace. After this, the guard let them eat vegetables instead of the rich food and wine. (Daniel 1:8-16 CEV)

To us, the food that Daniel and his friends ate might not seem like much of an issue. But it did to them. This was because the Jewish Law laid down some clear rules about food. (Which is why we find Jewish and Gentile Christians so fiercely debating food issues in Acts 15.)

So how should we act when we face some issue of conscience where we determine we should take a stand?

Daniel and his friends provide a valuable example. They were careful. They didn’t want to antagonize the Babylonians unnecessarily, but neither did they want to feel seriously compromised themselves. They had to decide how far they would go and where they would draw the line.

We need to pray for courage to act. But we also need wisdom to know when to act and when not to act. For as Christians we often seem preoccupied with just a few issues – and they’re not always the most important ones. Sadly, often we are only known for what we denounce and stand against, rather than what we stand for. Generally we’re on the back foot – responding negatively to moves that others have made, rather than proactively making a positive difference ourselves.

Daniel and his friends provide us with a much more positive model of people who want to serve God with integrity. They are very clear about the real issues, but they are also concerned to work them through in a way that even unbelievers will understand and admire. They are not defensive about living as the people of God in this pluralistic environment. In fact they seem to view Babylon as a place full of opportunities for exercising faith – rather than as a place of restrictive barriers. They don’t get uptight about every problem. (For example if they protest about the fact that they are renamed after Babylonian gods, we are not told about this. Apparently it is not a big enough issue.)

They think carefully about the problem and seek to explain their point of view in ways that others can understand. They ask for the opportunity to prove that their faith can produce results. And they trust that God will turn up and make a difference where they work.

When faced with something they find offensive, Daniel and his friends have learned the fine art of pausing to stop and think before they overreact. This allows them to respond creatively, working towards a positive solution rather than magnifying the problem. So often we Christians get caught on the hop. When we react, our burst of righteous anger means that the truth can’t be heard. Even if the message is right, the aggressiveness of our method has already undermined it.

The final – and maybe even the most important – lesson we learn from Daniel and his friends is that God doesn’t want us left to face these ethical challenges on our own. Daniel shared his life and his questions with his friends; that way they were able to support each other. Sometimes we are forced to face challenges alone – like Joseph in Egypt. But God’s intention is that the church should be a supportive fellowship of fellow travellers. We are meant to draw encouragement and inspiration from one another. We can only do that if we have the support of committed companions.

This is not so that we can live off the faith of the group we belong to. Nor so that others can tell us what to do. Rather, a helpful Christian group will be one that encourages us to work out a faith we can own for ourselves. It is a group that has robust foundations, sufficient to sustain us for life. If that is the case, then perhaps we’ll be less afraid to put our faith to the test. Along with others, we’ll be bold enough to attempt what we would never do alone.

That’s how Daniel and his friends acted. They took a bold stand … together. They did it with sensitivity, trying not to offend unnecessarily, helping those above them to understand why they felt compelled to do it.

But they also did it in a way that meant God had to deliver. It must have seemed pretty scary at the time – though not nearly as scary as the searing furnace or the den of lions that they would later have to face! Of course that was a few more lessons down the road. And that’s important to remember. For only God knows where each of us are up to right now. He’s not expecting us to jump straight into red-hot crises or a den of man-eating critics. We’re simply asked to respond to the challenge that’s in front of us.

So what was “faith” for Daniel and his friends might seem beyond us right now. But they too got there, just one step at a time.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. What positive and/or negative examples of Christian witness are there in your workplace or wider industry? In what ways do they affect the view your non-believer colleagues have of faith and life issues?

2. Early in the chapter we noted some key questions about being faithful witnesses in the secular city. In the light of what we have raised in this chapter, and your own experience, discuss:

• What does integrity look like in the workplace?

• What does it mean to be a “witness” in the workplace?

• Is there a place for “sharing our faith” in the workplace? If so, in what ways?

• How can we determine what issues we need to make a stand on?

3. Share your own struggles and joys regarding being a witness in your workplace. (Remember to think about the challenges of both implicit and explicit witness.)

4. Robert Webber identifies three aspects of Jesus’ incarnation as a human – identification, separation and transformation. Regarding this we wrote: “We need to know when to identify with freedom, when to courageously separate, and when to push persistently and determinedly for transformation.”

Use your own workplace experience to think about how these choices might best be made. How difficult do you find it to make these choices? Can you describe particular examples that you have been faced with?

5. What appeals to you most about the story of Daniel and his friends? What do you find most daunting?

Conclusion: 2 Competing Ethical Visions

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We’ve covered a lot of ground over the previous few chapters. No doubt you’ve identified with at least some of the workplace tensions that we’ve dealt with. We hope that your interaction with them has helped stimulate plenty of thinking and discussion. Over time we also hope it will assist you to be even more faithful to Jesus in the marketplace.

It seems to us that most, if not all, of the struggles and challenges raised in this book can be gathered up into one over-arching question: “What approach should we adopt as we interact with the business world that we’re part of? How should we operate as the people of God in the world?”

There seem to be two different answers … two biblical visions … two contrasting, even contradictory, approaches. And we seem to be caught between them.

Alistair was confronted with this recently when he was asked to speak at a church service. In the Old Testament reading that day, this verse caught his attention:

Seek the peace and prosperity of the city and pray to the LORD on its behalf, for in its welfare you will find your welfare. (Jeremiah 29:7)

The New Testament reading drew on the words of Jesus from Matthew 6:

No one can serve two masters . . . You cannot serve God and wealth . . . Don't worry about life, about food, or drink, or your body, or clothing . . . Strive first for the kingdom of God and his righteousness.

The first reading seems to encourage us to get involved in the world, to participate in its systems and organizations, not to stand self-consciously apart from it. In contrast, the second tells us to retain our distinctiveness, to make Kingdom values our priority, to reject worldly enticements, not to get sucked in.

The Jeremiah reading relates to that time when Israel had been overrun by the armies of Nebuchadnezzar, and many of the people had been dragged off to live as exiles in Babylon. They couldn't understand why God had allowed this to happen, nor how they should live in this new and pagan environment. Israel was God’s own country – they understood what it meant to live as the people of God there. But … Babylon? That was enemy territory.

Hopelessly outnumbered in Babylon, they were forced to play according to someone else's rules. It was so hard to see where God was in these new circumstances, with all the familiar landmarks gone. No wonder we hear the Psalmist lamenting: “By the rivers of Babylon we sat down, and we wept when we remembered Zion.” They prayed for God's deliverance. Why was he taking so long?

But Jeremiah saw that God's purposes were quite different. God’s message for these people was: “Don't be so alarmed. God is at work in Babylon too. Make your homes here and get on with the job. Seek the welfare of the city for if it prospers, so you will prosper.”

Here, then, is a word for those of us who feel out of place in the modern marketplace: “Even in Babylon, God is still at work. Don't give up! Get on with the job!” We mustn’t let circumstances paralyze us just because they're different and difficult. They’ve been difficult before. But God was in them then, and he still is. Get on with your daily tasks, believing that we can still catch a glimpse of God and still be part of his great purposes.

However, we also need our critical faculties intact, because we have this other word from Jesus. It emphasizes that whatever our circumstances, we must also live in the light of another vision: the glimpse of a redeemed marketplace, where truth and justice and care for people are valued as much as profit-making. And where commercial realities are considered in the context of building community for the good of all. Jesus says, “Strive first for the kingdom of God and his righteousness.”

So which should shape our ethics? Immersion in Babylon? Or this vision of the Kingdom of God? The Bible seems to leave us torn between the two. And we think that’s the way it’s meant to be – a tension that can stimulate the birth of new creative possibilities.

And so we come back again to those seven creative tensions between personal faith and capitalism that Laura Nash identifies – and that we’ve been exploring these past several chapters:

1. Love for God/the pursuit of profit

2. Concern for people/the competitive drive

3. Care for employees/profit obligations

4. Humility/the self-importance of success

5. Family/work

6. Charity/wealth

7. Being God's agents in the secular city

How do we sing the Lord’s song in this strange land? Not by living tension-free. Not by pretending these tensions don’t exist. Not by running away from this tangle of belief, human failings and economic realities that surrounds us.

When we walk into our workplace each day, we wrestle with Christian conscience on the one hand and business responsibilities on the other. We are forced to be realists rather than just idealists – but realists dependent on the grace of God. For we will get things wrong sometimes. So we need to know where forgiveness is found, or we will become paralyzed and afraid to act for fear of doing the wrong thing.

But we also need to draw encouragement from Laura Nash’s point. If Christian people can learn to live more consciously at the intersection of the worlds of faith and business, some very creative solutions to ethical dilemmas are possible.

There’s another awareness we require. If we want to show the dynamic connection between faith and economic activity, we are in a delicate position. Trying to maintain a traditional biblical worldview while participating in the modern culture of the corporation … neither constructing an invisible wall between the two (as the “generalists” do), nor suggesting that they are wholly complementary (as the “justifiers” want to say) … is not easy.

And so Christian “seekers” must maintain some distance – but not too much distance – between the opposing forces of belief and business.

If faith and economic thinking are too close, then they will collapse into each other and become indistinguishable. Our Christian values will no longer be a floodlight with which to examine and critique our work practices – just a candle flickering fitfully.

But if faith and economic thinking are too distant, then our workplaces will become a separate world. Our Christian values will be restricted to our private lives and what we do with our weekends. Our faith will turn its back on our working lives, and wander off to its own self-absorbed pursuits. We may profess to be Christian, but we will no longer venture into the world as Christians.

Our dream is that we will see a whole generation of Christian “seekers” who will have that combination of biblical insight and business acumen, of lively idealism and earthy realism, who will provide marketplace leadership with integrity and creativity. We look for people who have earned the right to speak persuasively both from the church and to the church because they have heard and understood both of those challenges from the Bible:

“Seek the peace and prosperity of the city,”

and

“Seek first the kingdom of God and his righteousness.”

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Discuss the two “competing biblical visions” and reflect on how you see this tension evident in your own workplace.

2. Looking back over the last seven chapters, which of the creative tensions identified in the chapter titles have been:

• Most relevant?

• Most challenging?

• Most helpful?

3. What specific insights have you gained through reading this book?

4. Are there any particular ways in which your decision-making in the marketplace has already changed, since beginning this book?

5. Pray for each other.

Where’s God on Monday?

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Copyright 2019 by Alistair Mackenzie and Wayne Kirkland. Previous editions published by NavPress (2003) and Hendrickson Publishers (2015). Used by permission. Offered under Creative Commons Attribution 4.0 International License.

You are free to share (to copy, distribute and transmit the work), and remix (to adapt the work) for non-commercial use only, under the condition that you must attribute the work to the Alistair Mackenzie and Wayne Kirkland. To request permission to publish commercially, please contact [email protected].Copyright 2019 by Alistair Mackenzie and Wayne Kirkland. Previous editions published by NavPress (2003) and Hendrickson Publishers (2015). Used by permission. Offered under Creative Commons Attribution 4.0 International License.

You are free to share (to copy, distribute and transmit the work), and remix (to adapt the work) for non-commercial use only, under the condition that you must attribute the work to the Alistair Mackenzie and Wayne Kirkland. To request permission to publish commercially, please contact [email protected].

Introduction: Where's God on Monday?

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Roger is a workaholic. He wouldn’t admit it, but his life certainly bears the fruit of it. Roger is also a Christian and feels a deep sense of call to his profession – law. The work of a demanding practice means that 70-to-80-hour weeks are the norm for Roger. But he also contributes in the church that he and his family is a part of. He’s on several committees, leads worship and a home group, and is prominent in many other ways.

People who know Roger certainly esteem him highly. He’s incredibly busy doing important work, making a major contribution to God’s kingdom. At least that’s what both Roger and his friends believe.

But there’s another side to him, which is not so obvious. Roger finds it difficult to say no. He’s desperate for people’s approval and affirmation and, as a result, is close to burn-out. So is his family. His wife Colleen is resigned to things always being this way, even in “retirement”. She copes as best she can and carries the extra load in parenting and household tasks. Secretly she dreams of getting off the treadmill they’re on, but deep down she knows Roger would either quickly die … or find another equally demanding treadmill to leap onto!

Karen is married to Steve and is mother to three growing boys. Before having children she was a secretary in a busy office. Highly skilled, she used to find conversation easy at dinner parties and when meeting new people.

But now, several years on, she doesn’t know what to say when people ask, “Do you work?” Though she uses the positive reply, “I’m a fulltime mother,” she detects a certain lack of interest – sometimes almost disparagement. Not only does Karen believe she is undervalued by her peers for a task she feels passionately about, but there is no easy way to describe the myriad of other ways she contributes during the week – like the voluntary work at school, in the community and through friendships.

On top of all of this, Karen is feeling no small amount of peer pressure to “get a job” – like all of her friends who are now “going back to work”. However, she and Steve both feel that the time is not right, and that the benefits of having one of them at home for the children are worth the cost.

Joseph works in a bank, but he’s not intending to stick around too long. He’s frustrated by the limitations put on his witness, and has plans to get into “fulltime Christian service”. He feels called to pastoring and regards the job at the bank as a way to earn the dollars needed to go to Bible college.

Joseph has been particularly inspired by a couple of visiting preachers who’ve encouraged him to “aim high” and not settle for second-best. He could be so much more effective for the Lord, he feels, by giving all his time and energy to pastoring. The elders in his church have been very supportive of this aim, giving him opportunity to try his hand at preaching and involving him in other areas of leadership within the church.

Mark faces a dilemma. He’s a middle manager, and the demands his employer is placing on him are getting bigger every year. More responsibility, harder deadlines, better results – these are what the bosses seem to be after.

Trying to add family commitments (he has a wife and two young children) and church involvement, is creating an unbearable burden. Already he leaves home at 6.45am to beat the rush-hour traffic, and gets home around 7pm, just in time to put the kids to bed. He regularly takes work home nights and weekends.

Mark is caught in a bind. He knows that if he slackens off on his “work” his job will be at risk. But the worst thing is that his job is so all-consuming. Outside of “work hours” he finds it difficult to give people his full attention. He just doesn’t have the energy for proper preparation of his home-group sessions, or for spending time with his kids and wife … much less getting involved in a club or community activity.

He feels guilty about all this, but doesn’t know what to do. Church doesn’t help – particularly Sunday services, which seem totally unrelated to his “real life”, almost as if they’re in a different world.

Julie is unemployed. At least that’s how the Department of Statistics lists her.

It hasn’t always been this way. Five years ago she was made redundant and hasn’t been able to find a job since. Julie suspects it’s because of her age. No one really wants to employ a 58-year-old. In spite of her best attempts to keep positive, five years of job interviews, rejection letters and telling people she’s “between jobs” have worn her down. Julie is now hanging out for retirement.

Sadly, her confidence and self-esteem are so undermined that she doesn’t see how much potential there is for her to contribute on a voluntary basis. Her skills would be snapped up by church or community organizations, but she is careful not to get actively involved in the ones she has links with. Julie regards them more as a “fill-in” – second-best to a “real job”.

The Sunday-Monday split

Five people – all Christians, struggling with what it means to work and follow Jesus.

The issues are many – and complex. This book seeks to give some perspectives for the Karens and Marks and Rogers – and many others who genuinely want to be faithful to Jesus in all they do, yet struggle to know how to do this in their daily work.

They are representative of hundreds of Christians we have spoken with over the years. In fact, the Epilogue to this book shares how many of these conversations have contributed to us writing this book.

The sad truth is that much of our church life completely ignores the subject of daily work, as if what people do for most of their week has little connection with their faith. As Calvin Redekop has noted, the truth is that the average Christian spends less than 2 percent of his or her waking time at church and most of their time working. Yet the church puts most of its energy and resources into that 2 percent and very little into the world of daily work.

Work is the dominant activity of our everyday lives and yet so often our work and worship end up having little to do with each other. An enormous chasm lies between the worlds of Sunday and Monday.

So much for the problem. What about some solutions?

Where’s God on Monday? is a starting point. It grapples with some of the issues – from a biblical perspective. And it’s not some pie-in-the-sky theologizing we’re aiming for, but rather, intensely practical and tangible outworkings for our day-to-day work.

To help you unearth matters in your own work context, we’ve developed some exercises and questions at the end of each chapter. They are useful for both individual and group reflection.

However, before we go any further, there’s a fundamental issue we need to address: how we understand and use the word “work”.

Who is working?

Imagine this scene: It’s 6pm and John walks through walks in through the front entrance of the house he shares with Liz, his wife, and their three children. He puts down his briefcase and Liz immediately gives him a kiss, inquiring, “How was your day at work, dear?”

John automatically knows what his wife is asking. He’s employed as an accountant for forty hours a week at a firm downtown. Liz is asking him how his paid job went today. After a short commentary on the office politics and a struggle sorting out a client’s books, John returns the favor by asking Liz, “So how was your day at home?”

John never thinks to ask, “How was your day of work at home?” Liz knows she has also been working today. And we hope John doesn’t think she has just been lazing around or resting while he’s been gone! Taking care of three young active boys, looking after the house and the meals, volunteering at the boys’ school – all these activities have filled Liz’s day. Liz has actually been working hard but the words John uses don’t overtly acknowledge this.

Unfortunately, when we use the word “work” we usually refer to paid employment. However, for most people this is only part of their daily work and for others like Liz, their work doesn’t include any paid work at all. Sadly, the value of “paid” work is generally assumed to be of much greater importance than any unpaid tasks or roles we perform. This is not how it should be.

A cultural dilemma

When it comes to defining work in our culture, we have a real problem. The word “work” has become almost totally defined by paid employment. When we meet someone for the first time, and that person asks what we “do”, we usually reply, “I’m a builder” or “I work for Telecom”. Instinctively we know that the question really means, “What is your paid employment?”

More than anything else, the matter of “employment” defines who we are in the eyes of our culture. Yet, as Christians, do we really believe that? Surely there are more important ways of identifying who we are. And what about those who, for any reason, don’t have a paid job? They will tell you (and if you are such a person you will know only too well) that this question is disturbingly awkward to answer. Worse, it raises fearful questions about their own self-worth which many people are unable to face up to.

Defining “work” biblically

This narrow view of work is problematic when we come to examining the scriptures. The biblical writers lived in a tightly connected and closely integrated society. Their life was one where home and employment, relationships and activities were not separate spheres, but had real and obvious everyday connections.

Our fragmented and highly compartmentalized world doesn’t connect well with that society. If we are to read the scriptures with an understanding of their full meaning, we need to develop a much broader, holistic definition of work. Here are a couple of examples of people attempting to do this.

Paul Marshall defines work as “human activity designed to accomplish something that is needed, as distinct from activity that is satisfying in itself.” [1]

John Stott suggests that work is “the expenditure of energy (manual or mental or both) in the service of others, which brings fulfillment to the worker, benefit to the community and glory to God”.[2]

There are obviously a number of ways to nail down what we mean by work. Let’s not get hung up on the detail, but simply note that by seeing work as much broader than paid employment we will understand more thoroughly the biblical references to this topic.

Am I working when I read to my daughter in bed? In a sense I am. I may find it dull and unstimulating – or pleasant and fulfilling. Either way there’s a degree of expended energy involved, and it’s a very important task in the overall goal of raising and discipling my daughter.

What about when I attend a school or community committee? Or when my elderly neighbor needs help with her groceries? Or when a friend has just lost a brother through death and needs someone to be there – to sit with him and listen?

You bet! Some may be instinctive responses to people in need, others may be quite deliberately planned; some may seem effortless and “self-rewarding”, others may be a real chore and require major application … but all of these “tasks” are work.

Students work. Superannuants work. Stay-at-home parents work. “Unemployed” people work. We all work. It’s the dominant activity of our everyday lives, consuming the majority of our waking hours.

Whether or not we get paid for the task is somewhat irrelevant – at least insofar as whether it counts for work. So over the next few pages, when you read the word “work”, make sure you include all productive activities you engage in on a weekly basis.

Up Close and Personal

Which statements from the five profiles above do you identify with? (You might like to read them through again and underline anything that sounds like you.)

What conflicts are you aware of at the moment between your church life and your everyday activities?

As a group, try to come up with a definition of work that satisfies everyone.

When someone asks you what you “do”, what do you usually say? Is it difficult or easy for you to answer this question when you are asked? What are practical ways you could change the way you think and talk about “work”, to incorporate a wider definition of it?

If Jesus joined you each week and worked alongside you in your Monday-to-Saturday activities (remember: he was a tradesman himself), would that make any difference to the way you do your daily work? What sort of difference?

Share with your group members the list you have made in the Exercise below. As people read their lists, take care to notice the diversity of their activities.

Exercise

Make a list of all the tasks you do and the roles you play in a standard week. Be sure to cover all the paid and unpaid tasks – including domestic chores, community and church involvement, parenting etc. (Note: subsequent exercises in this book will regularly refer back to this list, so make sure you take time to be as comprehensive as possible.)

Which of these tasks do you normally refer to as “work”? Why these ones and not the others on the list?

Choose two tasks from your list that you enjoy most, and two you enjoy least. Why the difference?

Work in the Bible

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Chapter 1 - God's Creative Work: How Work Began

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Where did work come from? Who invented it? Or is it just a consequence of the Fall? Perhaps it was a punishment God laid on sinful humans?

There are certainly times when we all feel that way. Particularly when work seems so hard and frustrating. However, the biblical reality is quite different.

God is a worker

The Bible leaves us with the unmistakable message that, right from the beginning of time, work is good. Why? Because Genesis 1 is really an account of work – embarked on by God, and obviously very satisfying to him. As Eugene Peterson writes:

The Bible begins with the announcement, “In the beginning God created.” Not “sat majestic in the heavens”. He created. He did something. He made something. He fashioned heaven and earth. The week of creation was a week of work. [1]

An interesting exercise is to read through the first two chapters of Genesis, highlighting all the verbs that describe activities engaged in by God or others. You’ll soon discover the breadth of God’s work habits and the range of his creative genius.

Think of the fun God must have had dreaming up and making stuff that never existed before. What a wild imagination! God is intensely innovative and his development of Planet Earth (to say nothing of the rest of the universe) is thoroughly ground-breaking. In making the land and sea, a million varieties of living creatures, night and day, trees and plants by the score, and much more, God shows himself to be the ultimate trailblazer. A master craftsperson.

Now here’s an important point: if being creative is core to who God is, then it’s clear that God did not stop creating after Genesis 1 & 2. His creative energies are still being applied. For example, we know from scientists that the universe continues to grow. There are galaxies being added all the time. And we must assume there are countless other ways his creativity is being expressed, even as you read this – like all the totally unique babies being born around the world right this minute.

In fact, it’s interesting to observe, as Robert Banks notes in his book, God the Worker, the number of images used throughout Scripture to describe aspects of God’s work, such as shepherd, potter/craftsperson, builder and architect, weaver, gardener, farmer, musician and artist.[2]

So here in Genesis, right at the very beginning of the Bible, we are faced with the truth that God himself is a worker. Purposeful activity is an intrinsic part of God’s character and nature.[3]

Creation – born to work in partnership with God

God’s creative work tells us much about who he is and what he is like. The picture may not be complete, but it does give us a glimpse of his character. This is particularly so in God’s act of creating men and women – the ultimate expression of his creativity – a point well captured by the Psalmist, who congratulates God for making us so wonderfully unique and complex – both inside and out (Ps 139).

In fact, God states in Genesis 1:26, “Let us make humankind in our image, according to our likeness…” This tells us much about ourselves. We have been made to resemble and reflect who God is. Therefore, because work is part of God’s nature, he clearly intends it to be part of ours as well. In other words, we are workers because we are made in the image of a God who works. It’s in our genes. Like Father, like sons and daughters; we too need to be engaged in creative and purposeful activities. Deprived of this opportunity we are robbed of something essential for our wellbeing. Think how you feel when you have nothing to do and time lies heavy on your hands!

But our involvement in work is not simply for our own benefit. God has a job for us – he wants our help in achieving his purposes. His intention is for us to become his co-workers. The mandate God gave Adam and Eve was to share in his work. At the very beginning God was prepared to entrust the garden to humans.[4]

Having been “made in God’s image”, we are called to be God’s representatives. We are God’s hands and feet working in partnership with God in his world.

In the Creation narrative of Genesis 1, this is expressed in God’s command to “fill the earth and subdue it” and to “have dominion” over all living things. This stewardship role is a call for humans to work with God using our abilities, time, and possessions to further God’s purposes. Because of this, the value and significance of our work is directly related to how connected it is with God’s work.

We find further expressions of this partnership in Genesis 2, in the story about the planting of the garden and the naming of the animals. Here God is the landscaper who designs the garden and plants trees that are both economically functional ("good for food") and aesthetically pleasing ("pleasant to the sight"). Clearly the value of work should not be measured by economic criteria alone.

Then we are told that God placed a person in the garden to “till it and to keep it” … to cultivate and to conserve. Thus God’s creative work is linked with our creativity – a creativity that is designed both to preserve what God has given and to build on it through further creative ventures, using the resources that God has provided. The “tilling” suggests that we have a role to play in helping prepare things so that the potential for growth which God has placed in them can be realized.

In the story of the naming of the animals we find God creating animals and birds, then parading them past the man so that he can name them. The man is invited to add his creativity to God’s. "Whatever the man called every living creature, that was its name". Given the significance of naming in Hebrew culture, clearly the man is delegated both real responsibility and great freedom.

Conclusions

In summary then, we can say that:

• Work is good. If God does it, it must be okay.

• We are meant to be God’s co-workers and help bring about God’s purposes.

• God intends for us to share responsibility and exercise our creativity.

• The value and significance of our work is directly dependent on its connection with God’s work.

Up Close and Personal

1. Read through the first two chapters of Genesis, highlighting all the verbs (“doing” words) that describe activities engaged in by God. Make a list of them. Describe the range of God’s work.

2. Now read through the first two chapters of Genesis again, highlighting all words that talk about human work. How are these tasks related to God’s work? What similarities or connections can you see between these tasks and the work you do?
3. Is all work good?

Exercise

Look back over the list of work – tasks and roles – you made at the end of the Introduction.

• Can you see any of the activities engaged in by God reflected in your work?
• What opportunities do the tasks you undertake give you to be creative?

Chapter 2 - Corrupted Work: What Went Wrong?

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Corrupted computer files are a sad reality of digital technology. After working hard to craft a document, it can be devastating to open the file sometime later and discover that things are no longer as they were created. A virus has worked its way in and while we may still be able to decipher the basic shape and outline of the document, it’s no longer what it was meant to be.

As we know, the story of Genesis is a bit like that. God’s vision for his creation – and for humanity, was stunning and beautiful. The first humans must have been in their element.

And then…disaster!

The events of Genesis 3 have had a profound and lasting effect on work. It’s no surprise that this damage shows up so clearly – and so painfully – in the area of work.

“Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground…” (Gen 3:17-19)

Hardly a pleasant prospect. No wonder so many of us avoid spending time in the garden!

However, the negative impact of the “Great Rebellion” had much wider implications than just growing food. All four fundamental relationships and their connection to our work, were significantly corrupted – our relationship with God, with ourselves, with others, and with the rest of creation.

Our Relationship with God

In the pre-Fall days, Adam and Eve were at one with God the Trinity. Not only did they enjoy absolute intimacy, but the tasks they were given were full of value and dignity. They worked as partners with God. Consequently, everything in life was sacred because everything had something of the touch of God on it. Nothing was “disconnected”.

Since the Fall, we humans have struggled to discover the connection (and therefore significance) between the work we have been commissioned to do, and God. Because we have rebelled against God, the fulfillment and purpose of our work is seriously eroded. The problem is that we yearn to work in partnership with God, yet we insist on doing our own thing.

No wonder then that what happens on Sundays is frequently so “unreal” and even irrelevant to our lives during the rest of the week. Many of our friends notice the divide more and more as they grow older. Several of them have left the church altogether, because they couldn’t see the point. For them religious activities, especially the “worship service” on Sunday, felt so totally out of touch with “real life”.

Others of us have lost sight of God’s role for us in his world. We may thrive in the “church atmosphere”, but simply “put up” with our paid employment – treating it only as a way to make a buck and get on with “really living” in the company of our fellow believers.

Losing touch with the church God calls, or losing touch with the world God loves – which is worse?

Our relationship with ourselves

The Fall also directly affects our relationship with ourselves. In the early days of creation Adam and Eve were at peace with themselves, confident in the roles entrusted to them. There was a sense of dignity and fulfillment in being God’s co-workers. The work they did was a part of God’s blessing and enabled them to flourish.

However, now we constantly find ourselves battling to discover where we “fit”. This is no longer automatic and it is hardly surprising that being out of step with God, we struggle to find our identity as workers. Tasks don’t effortlessly fit our unique mix of motivations, giftings, and temperament. We often even have little understanding of ourselves – how we are made and what tasks are best for us.

How many times do we catch ourselves (or others) saying, “This job is just not me,” or “I really like my work but it would be so much better if I didn’t have to do this or that task”? We’re rarely satisfied and fulfilled in what we do. Those who richly enjoy their work are very much the exception to the rule – and if they do they often end up consumed by their work. For most of us our work often seems futile or just plain hard work and toil. In a word: far from life giving.

As a result, some of us become compulsive workers, while others find every day a dreary treadmill. Workaholism or meaninglessness – life often seems to oscillate between these two extremes, as we desperately search to find the balance. Too often this confusion dictates the way we value ourselves. Rather than our identity being rooted in our relationships with God and others, it becomes bound up with our work. We’ll look more extensively at these two tendencies in Chapter 9 (Work as Worship).

Our relationship with others

Honesty, transparency, care, and compassion were all marks of relationships before the Fall. Work built friendship and community. However, since then our working lives have become contaminated by all sorts of distractions – blame-shifting, power struggles, deceit, greed, dishonesty, selfishness, stress…

Relationships in our work have been deeply affected – particularly by the lack of trust between people. For it is trust and respect that is the oil in working relationships.

And this trust has been subverted further in recent decades through the economic rationalizing that has taken place to increase productivity. This has often resulted in the erosion of trust between employees and employers. Unfortunately, in this less secure environment employees frequently find themselves competing with each other to bolster their own job security. As these pressures increase, workplace relationships come under more stress. Trying to get along with a diverse group of people is challenge enough without these additional pressures.

This problem of relationships complicates the issue of work. Often our discontent is not with the job itself – but with the people we have to work alongside! Their personal struggles (and our own), and the inter-personal conflicts that inevitably follow, are yet another result of the Great Rebellion.

Our relationship with the rest of Creation

The Creation story speaks of a world where harmony between created beings was the norm. In this environment, humans were commissioned to care for and steward the animal life and natural resources. The Fall dramatically disturbed this equilibrium. Our greed and ignorance have led to all manner of ecological disasters – and the mistreatment of countless other living species.

The result is everywhere to be seen. Pollution haunts our communities. We waste limited resources. When we strip the land of trees for farming we find the result is erosion and floods. When we introduce exotic species we upset the balance of nature in a different climate. When we factory farm, over-fish, and generally treat the birds, sea life, and animals with whom we share the Earth, with such contempt, the damage is immense.

We were commanded to conserve and cultivate; too often we abuse and exploit.

Finding the balance

Much (though not all) of the damage created by sin is repairable – particularly if people have the will to co-operate with others and with God. Nevertheless, this does produce a built-in tension between frustration and satisfaction. There is the potential for work to be deeply satisfying, but also for it to be full of despair and futility. We’ll look more extensively at this in Chapter 6.

We should be neither resigned to toilsome work … nor triumphalistic. It’s only too easy to sideline ourselves from the rest of our fellow-workers, fooling ourselves that we don’t have any problem. This form of super-spirituality can lead us to understate the ongoing struggle that we all go through as we try to discover meaning and significance in what we do.

Up Close and Personal

1. How has the Fall (or Great Rebellion) impacted on your work (think about more than just paid employment)? For example, how disconnected is your faith from your work? What about your Sunday/Monday connection?

2. If you could change one thing about your employment, what would it be?

3. How dependent are you on work for your sense of self-worth? If you were suddenly unemployed, how would you cope? What other areas of your present life would give you a feeling of self-esteem? Or are there other areas you should seriously cultivate, in order to balance your life?

4. How much stress do you feel is caused in your places of work by poor relationships? In what ways does this impact your capacity to do your tasks well?

5. What examples can you think of where greed, blame-shifting, deceit, dishonesty, selfishness, power struggles, lack of thoughtfulness for others … have been in evidence in your places of work?

6. What factors foster trust and respect between people in a workplace? Can you think of particular examples where there has been a breakdown of trust and respect between people? What difference did this make?

7. If you work in a relatively warm and friendly environment, what do you think are the key ingredients that make it that way? Do good relationships influence productivity? Or are there advantages in competition between workers?

Exercise

Refer back to the list you made at the end of the Introduction.

• How well do you feel the tasks you are asked to do fit your own particular mix of personality/temperament/giftings?
• What tasks do you revel in and which ones do you find unappealing and frustrating?
• Are there any aspects of your work or work environment, where Creation is abused or exploited in some way?

Chapter 3 - God's Transforming Work: A Restoration Job

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A good friend of Wayne’s is a classic hoarder – but with a difference. He takes great delight in recycling used engine oil and discarded plastic containers, producing in the process new objects, items, gizmos, gadgets and doohickeys! His creativity and vision is amazing. Material that would normally end up at the tip, most of it not biodegradable, is “redeemed”. This person’s industry transforms some items into things of beauty, others into articles of usefulness. In a small way he is participating in God’s intention to redeem his creation.

“Redeem” is a word that early Christian writers quickly adopted. In its original sense (the Latin verb redimere – one of its forms is redemptum) it means “to buy back, release, ransom”, and is used of prisoners, slaves, etc. This was the perfect metaphor for the way God saved us while we were still sinners, through the sacrifice of Jesus.

Many of us have been taught that redemption refers only to people’s “souls”. But the Bible makes it clear that God is in the business of putting right the whole Cosmos. As Paul states in Colossians 1:

He (Jesus) was supreme in the beginning and – leading the resurrection parade – he is supreme in the end. From beginning to end he’s there, towering far above everything, everyone. So spacious is he, so roomy, that everything of God finds its proper place in him without overcrowding. Not only that, but all the broken and dislocated pieces of the universe – people and things, animals and atoms – get properly fixed and fit together in vibrant harmonies, all because of his death, his blood that poured down from the Cross.

You yourselves are a case study of what he does. At one time you all had your backs turned to God, thinking rebellious thoughts of him, giving him trouble every chance you got. But now, by giving himself completely at the Cross, actually dying for you, Christ brought you over to God’s side and put your lives together, whole and holy in his presence.[1]

God’s program for restoration is already in place. He intends to transform and redeem everything and everyone – all that he brought into being. God wants to bring order out of chaos, resolve conflict and restore relationships, and work for justice and just solutions in all situations.

In fact, God’s redeeming work involves the restoration of all four foundational relationships – with Him, with ourselves, with each other, and with the rest of creation. Paul also addresses this in his letters to the Romans (8:18-23) and Ephesians (1:9-12).

God has no intention of disposing with Planet Earth after this age comes to a close. Like Wayne’s friend, he’s just not the throwaway type!

Everything we do to counter or reverse the effects of the Fall is a participation in God’s redeeming and transforming work and looks forward to the completion of that work. We are invited to become agents and examples of Christ the Redeemer.

How should this affect our everyday work?

As we have already seen, work is a part of our humanity especially impacted by the Fall. It figures then, that it is also one of the things most in need of redemption. Some industries and professions leap to mind – the selling of cars or real estate or insurance, the spheres of politics and law and advertising. However, what about the more “caring” fields of work such as education, health, and social work? Do they also need redemption? Absolutely.

A curious feature of present-day Christian life is the way we treat certain industries or parts of society as “unclean” – as if we daren’t get involved in them. We fear that our reputation might be tainted if we come too close. Much like the Pharisees whom Jesus criticized so severely.

Yet without getting our hands dirty and taking some risks, how can we hope to effectively partner God in his work of redemption? Jesus showed no such squeamishness when he purposefully involved himself with the undesirables of his time. His deliberate practice of associating with them earned him the accusation of being “… a glutton and a drinker, a friend of tax collectors and sinners” (Luke 7:34).

Yes, the real estate sales industry (for example) is often highly unredeemed. Maybe that’s a good reason for Christians who have an authentic kingdom vision to get involved in it. The more unredeemed an area of society may be, the bigger the difference we might be able to make.

What kind of transformation is required?

Redemption though, from what? The best way to get a perspective on this is to think about any area of work and imagine what it would look like if God were able to have his way with it. Both on the macro and the micro level.

For example, when Wayne worked as a school trustee, he was responsible (along with a group of others) for the governance of an elementary school. The kind of questions he found himself grappling with were ones like: What might this school look like if God was able to make all the changes he wanted? How would it affect the attitudes of the staff and students, the “culture” of the school, the physical environment, the values and educational philosophy, teacher relationships, involvement of the wider community, the learning process, the sense of fulfillment of staff, times of celebration within the school community…?

The vision of a school community being redeemed by God inspired Wayne, as a parent and a trustee, helping him see where he might put my efforts. Of course, he had to learn to recognize the limitations of his “power” or influence to work for change. There were many factors outside his orbit – attitudes within the community, government policies and funding, quality of management and staff, etc. But this didn’t need to lead to discouragement. For there was much change that Wayne, in conjunction with God and others, could work toward. And it was, after all, God’s work of redemption. Wayne was just one of God’s partners!

In all our roles and tasks we need to be prayerfully discerning. How can we (among other things)…

• Steward resources well
• Serve others with joy
• Employ God-given creativity
• Witness to God’s truth
• Tell the truth and encourage such habits as honesty and integrity
• Bring healing, understanding, and reconciliation
• Build community, and promote peace and harmony
• Preserve and conserve
• Work for justice and peace-making
• Nurture and encourage others’ gifts and character development?

These are all clear expressions of the character and on-going work of God.

Redeeming our own attitudes

However, it’s not just what we put our hands to that requires transformation. Clearly, before we attempt to work with God towards redeeming the areas of society that we are involved in, we need to begin by allowing our own attitudes and values to be redeemed.

Do we really see the potential for good in what we do? Perhaps we should begin further back and ask, do we see any value and purpose in it at all? Many Christians regard paid employment as no more than an opportunity to earn money so that they can “do important other stuff”. Others, while accepting the need for honesty and integrity, see the value of a job mainly in terms of the opportunity to “witness” to their non-Christian workmates or customers.

We do not want to diminish the significance of values like honesty and integrity, nor undermine the importance of witness. God is all for these. However, we believe that God intends to do more than simply “save souls”. It is also his plan to transform those souls – and the world they dwell in. More to the point – he wants to transform us. And he wants us to be his partners in transforming his world. (This is a matter we’ll look at in more depth in Chapter 10.)

It is often our attitude to our tasks and roles, which limits God. We are too ignorant of God’s plans for his cosmos. We put little effort into thinking about his intentions for both us and the work we do. No wonder little connecting and transforming really takes place.

Try adopting the attitude that there is value and significance in every one of our roles and tasks. They are part of God’s agenda for both us and his wider kingdom. God will use our involvement to transform us and others, and redeem the circumstances. He uses them to transform our attitudes, values, expectations, and relationships. Our gifts and abilities can be stretched, our character refined, vision enlarged, new possibilities discovered.

Limits to our role

We’re not suggesting that each of us can hope to transform a whole industry or area of society by ourselves. Paid employees, for example, are often more limited in what they can change than employers.

Even so, we often underestimate our ability to make a significant difference in our small corner of the world. The data entry worker may not by herself be a force to be reckoned with in redeeming the banking industry, but she certainly has an opening to help grow community in the office, inspire others with her acts of compassion and love, push for better working conditions, build strong and trusting relationships between management and staff, and speak the truth in love. That’s a whole lot of challenge for anyone’s working week!

So while not all of us can bring about change on the macro level, we most certainly can at the micro. Unfortunately, few Christians are challenged or inspired about their role in either. So many missed opportunities! Often it’s because we struggle to have a vision for what God could do, through us. For example:

A truck driver may easily belittle his own trade. What significance is there in trucking frozen goods from one place to another? But the truth is that transporting goods to where they are needed is a critically important service. Countries without a good transport infrastructure are plagued by shortages, famine, and suffering.

That, however, is just the beginning. If he thinks through his daily work, our truck driver may also be able to see the value in driving courteously, driving efficiently to conserve fuel, expressing God’s care and love in the way he relates to people during the day, raising ethical issues with management such as accidentally unfrozen food that’s resold, etc.

This is not simply an exercise to help the truck driver feel better about his work. Rather it helps make sense of how our daily tasks fit into God’s call, how what we do contributes to his work of sustaining and redeeming the world.

Or think of parents. The task of parenting is a wonderful opportunity for both the discipling of children and for the parents’ own growth. What is God’s intention for family life, and for the development of children and teenagers? How should that change the way that the family relates, is disciplined (parents too!), does duties, celebrates, and has fun together? What can we do to give our children the best spiritual, emotional, and cultural growth? How can we prepare them to follow Christ and to make responsible decisions for themselves? How can we encourage them to grow in personal wholeness and in relationships – knowing that this will dramatically improve their role as people, and eventually as parents themselves?

These are just some of the issues of what we might call “redemptive parenting”.

We hope these examples help you to gain a glimpse of the immense possibilities in working with God. When we capture a vision of the breadth and depth of the transformation God wants to bring, it will make a huge difference to how we work. We’ll come back to this very important matter of redemption in Chapter 10.

The end/completion

So what’s God’s “end game” in all this? It’s that his work of redemption will be completed. Everything and everyone will eventually be as God intended.

This raises an interesting question or two. What will the role of work be then – in the renewed earth? And what does the Bible mean when it talks about eternal rest?

At first glance, we might think of rest as simply refraining from work. But perhaps that is primarily because of the “toil factor” which exists as a result of the Fall. If work has been tainted by the appearance of sin, then we may feel we regularly need to escape it!

The real function of rest in our lives is to help us recover from times of toil … and to prepare us for further work. Rest and recreation (or re-creation) are positive ideas, restoring us when used appropriately, but undermining us when over-indulged in. We’ll look closer at the role of rest in Chapter 6.

The picture of the afterlife that most of us have involves permanent inactivity – reinforced by images of a non-stop church service, or even an endless feast. However, there are indications that the eternal rest we are promised will involve work. For example, Isaiah, in writing about the new heavens and new earth, says:

“They will build houses and dwell in them; they will plant vineyards and eat their fruit… They will not labor in vain … for they will be a people blessed by the Lord…” (Is 65: 21,25)

Here we are given a brief glimpse of a much more active and fulfilling eternity – not the passive role we are traditionally taught to associate with life beyond the grave. Work, but work of a quite different kind.

It’s true that the scriptures contain only brief references to work in the next life. But think again about the nature of God. The need to create is hardwired into us, because that is how God is. The need to extend ourselves and to achieve, to improve conditions and to perfect our surroundings – these are an integral and essential part of who we are, made in God’s image. And the commission right back in the Genesis story, to “till and keep” – to manage God’s creation, remains. We can be confident that work will continue to be part of our brief and that whatever the work God challenges us with, will be supremely invigorating and energizing.

Isn’t this an encouragement to grow and prepare ourselves for that future … here and now, in our present work? God grant us the vision and courage to partner him in bringing about transformation in this life. For it is a taste of things to come.

Up Close And Personal

1. Why do you think we often have such a truncated or reduced understanding of “redemption”? Are there other biblical words or concepts that might help to enlarge our understanding of what needs to be transformed?
2. Are there any industries/occupations that you think are un-redeemable? Make a list of them and then explain your reasons for thinking this way.
3. What industries do you think it would be particularly challenging for Christians to work in and attempt to transform? Why?
4. Take some time to read Isaiah 65:17-25 (Isaiah’s description of the new creation). What impacts you most about this?

Exercise

Look back over your list of tasks and roles at the end of the Introduction:

Identify the ones that offer you opportunity to:

• Steward resources well
• Serve others with joy
• Employ God-given creativity
• Witness to God’s truth
• Tell the truth and encourage such habits as honesty and integrity
• Bring healing, understanding, and reconciliation
• Build community, and promote peace and harmony
• Preserve and conserve
• Work for justice and peace-making
• Nurture and encourage others’ gifts and character development?

List features of your weekly work that are personally enriching to you.

Chapter 4 - God's Maintenance Work: Redeeming the Mundane

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Wayne’s upstairs home office has a splendid vista looking out over trees to the hills beyond. And when he goes downstairs, the view is even better – a backyard full of beautiful gardens, trees and grass. He often marvels at the creative genius of God and his co-workers (such as his wife, Jill!) who have created such beauty and inspiration.

But nothing ever stays the same. The splendor of the view also reminds him of things that need doing – lawns to mow, trees to prune, fences to rebuild or paint, a house to wash and gardens to weed. If he could just get the benefit of the great surroundings without having to constantly tidy up, things would be perfect!

This, of course, is the reality of living in God’s created world. A world full of beauty and wonder is also a world of both growth and decay. Maintenance is part of the deal.

And that’s true for God as well. Sometimes we assume that God’s work ended the day the cosmos – his great creative masterpiece – was finished. But his responsibility did not stop there. He is still hard at work sustaining life in our universe. Much like the work required in order to maintain a beautiful garden, God’s ongoing attention is required. He is not some remote creator who has lost interest in his universe.

God’s “providence”

For many centuries Christians have used the word “providence” to describe this involvement. Simply put, the universe continues to depend on the continuing touch of its Creator every moment to maintain its existence. If God stopped working, our universe would disintegrate. His providence is what allows our world to continue.

Alec Motyer, in his exploration of the meaning of Isaiah 42:5-6, puts it this way – “The power which called everything into being keeps it in being”.[1]

The Bible backs this up. For example, the writer of Hebrews states in 1:3 that the Son is “… sustaining all things by his powerful word”, while Paul comments in Colossians 1:17, “In him [the Son] all things hold together”. Peter expresses this same thought somewhat differently when he writes, “By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment …” (2 Peter 3:7).

Job 34:14 and Psalm 104:29 also say in different words that if God ceased to breathe his life into us we would immediately return to dust. A sobering thought.

Of course this activity of God’s does not appear nearly as dramatic as those initial acts of creation. This is more like God’s housekeeping work. But nevertheless without his continuing involvement in this way, life would cease, chaos would reign, and the universe would disintegrate.

This sustaining work is different from the redeeming work that we considered in the previous chapter, though they inevitably overlap. Redeeming work seeks to transform a negative situation and make it better, never settling for the status quo. Sustaining work maintains life by preserving the status quo. Both are important.

Practicing God’s presence

One of the main ways God maintains life on this planet is through our work – tasks such as cleaning, painting, repairing, even putting out the rubbish! These often boring, routine chores hardly seem like spiritual tasks. But they are – even if practicing the presence of God in the midst of the mundane does not come automatically.

We all find it easy to see God at work in miraculous events, but less so in everyday ones. Unfortunately, as a result we end up with a much-reduced vision of God and his work. And sadly, it’s also a very limited vision of the significance of our own daily work. We fail to see it through God’s eyes.

Cultivating, growing, picking, preparing, cooking, parenting, nurturing, educating, collecting, counting, administering, distributing, transporting, testing, preserving, cleaning, serving… all of these activities, and many more, are examples of our sustaining work. They are, therefore, part of God’s maintenance work too.

These tasks all have value and significance. If I don’t mow the lawns, repair the fences, paint the house and trim the trees, our backyard will soon become overgrown and our house will rot and decay. This work is an important part of my role as a steward of God’s creation. And it’s only as I begin to recognize the role these tasks play in sustaining life that I am able to infuse them with the dignity they deserve.

If I’m really going to recapture a sense of God in the midst of the mundane I will need to develop a new kind of everyday spirituality, and a new sense of awe in the ordinary. I’ll need to recognize God at work in every set of circumstances, with no part of life untouched by his presence, or excluded from his purposes.

God’s work of restraint

There’s another aspect to God’s sustaining work. It has to do with restraining evil in our world. We looked briefly at the impact of the Fall on the world of work in a previous chapter. But part of God’s work is also to hold evil in check and to limit the extent of harm and destruction it causes.

Here’s where the command of Jesus to his followers to be salt in the world, makes real sense. Salt is a preservative and its presence enables food to remain good and wholesome for considerable periods of time. As God’s co-workers, this is one of our roles.

Some ways in which our work is linked to this restraining aspect of God’s work includes exercising discipline, developing legal restraints and rules, monitoring and enforcing laws, peacemaking, and holding things together when they threaten to fall apart.

To some people the extent of evil seems already too awful to contemplate and actually becomes a barrier to belief in the goodness of God. However, for others the mere fact that life continues with as many good experiences as we enjoy is witness to the restraining power of God at work in a world that would otherwise disintegrate. The chaos and anarchy in our world would be so much worse without God’s restraining hand.

Up Close and Personal

1. How do you understand “providence”?
2. In what ways do you see God working now to sustain his creation?
3. Make a list of as many tasks and occupations as you can think of where the sustaining role of work is foremost.
4. In what ways do you see your personal work connected to God’s sustaining work?
5. In what ways can you see your work and involvement as preservative (salt)?
6. “To some people the extent of evil seems already too awful to contemplate and actually becomes a barrier to belief in the goodness of God. However, for others the mere fact that life continues with as many good experiences as we enjoy is witness to the restraining power of God at work in a world that would otherwise disintegrate.” What do you think about this?

Exercise

Refer back to the list of tasks and roles you made at the end of the Introduction.

• Mark the ones that are primarily maintenance tasks.
• Now mark the ones that are mundane tasks.
• Which tasks have you marked twice?

Spend some time reflecting on how you can value these the same way God does. How might you be able to view these tasks as spiritual exercises?

Chapter 5: Futile Work: Struggle and Frustration

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The biblical writers are very realistic in their appraisal of what work can be like as a result of the Fall. Take Ecclesiastes, for example:

“I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me. And who knows whether that person will be wise or foolish? Yet they will have control over all the work into which I have poured my effort and skill under the sun. This too is meaningless. So my heart began to despair over all my toilsome labor under the sun. For a person may labor with wisdom, knowledge and skill, and then they must leave all they own to someone who has not toiled for it.

“…And I saw that all labor and all achievement spring from man’s envy of his neighbor. This too is meaningless, a chasing after the wind.” (Eccl. 2:18-21; 4:4).

Depressing stuff. Unfortunately, work can be incredibly tedious, frustrating and meaningless. And it is so for countless numbers of us. If we’re honest with ourselves, who hasn’t at some time asked the question, “What on earth am I doing this for?”

Deep down all of us want to be reassured that what we are toiling away at is going to count for something in the long term.

Meaninglessness can drive us to despair, and ultimately to insanity. The frequently told story of a Nazi concentration camp bears that out. A shrewd and sadistic camp commandant had a group of men toil all day long to shift a huge pile of dirt from one spot in the camp to another. The next day they were ordered to repeat the process – in reverse. On this went, day after day. The sheer meaninglessness of the task quickly wore those able-bodied prisoners down. It deeply affected their pysches and eventually destroyed their reason to live.

Often, unfortunately, we inflict this tragic fate on ourselves. Some of the world’s richest men and women have ended life despairing of all they have achieved. One even summed it up by saying, “I am the most miserable man on earth!”

Or what about Ramses II, perhaps the greatest of the ancient Egyptian pharoahs. His building program was one of the biggest and most extravagant of any ruler’s. The British poet Shelley wrote a poem about him, entitled “Ozymandias” (another name for Ramses).

This is what remains of all that Ramses invested his life in…

I met a traveller from an antique land

Who said: Two vast and trunkless legs of stone

Stand in the desert. Near them on the sand,

Half sunk, a shattered visage lies, whose frown

And wrinkled lip and sneer of cold command

Tell that its sculptor well those passions read

Which yet survive, stamped on these lifeless things,

The hand that mocked them and the heart that fed;

And on the pedestal these words appear:

“My name is Ozymandias, king of kings:

Look on my works, ye Mighty, and despair!”

Nothing beside remains. Round the decay

Of that colossal wreck, boundless and bare,

The lone and level sands stretch far away.

Asking the Difficult Questions

Reading Ecclesiastes forces us to ask the difficult questions about the meaning of life – and of work. The writer, reflecting on his experience, has come to the conclusion that so much is frustrating, futile and meaningless, without a God-centered worldview.

Within his depressing honesty, there is clearly a warning for readers on the subject of work.

Investing in people, not things

The first warning is not to count on building monuments that will last forever. Neither great wealth nor great possessions will last the distance. The only thing worth investing in is people. If the writer of Ecclesiastes is indeed Solomon, then he certainly was writing from personal experience. Like Ramses, Solomon put a huge amount of energy into extensive building programs, and his wealth grew enormously throughout his reign. In chapter 2, verses 10 & 11 he concludes:

My heart took delight in all my labor, and this was the reward for all my toil. Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun.

Contentment and dissatisfaction

The second warning is to not look for easily quantifiable value in every task we do and every moment we spend. Solomon’s counsel is very down-to-earth. In Chapter 3 he suggests that God’s people will always live with a tension. God has put eternity in our hearts and so we are always hungry to know more than this life can ever offer. We want to enjoy an intimacy with God and with each other, and a satisfaction in our work that, in the here and now, we cannot fully achieve. To be sure, in God’s presence we will at last find such total fulfillment, but in this life we must accept the tension.

We will never be able to figure out exactly what God is up to or why he seems to choose such roundabout ways to accomplish his purposes. These are mysteries we must learn to live with.

And so is the tension between contentment and discontentment – particularly in our work, where the conflict between our ideals and reality seems most intense. But Solomon suggests (in chapter 3:14) that this is just how God intends it. This is what makes us dependent on him. This is why we have to rely on his grace. If it was easy we would start thinking that we’d accomplished it by ourselves. It may be frustrating that all is so mysterious, but it’s designed that way in order to push us back to reliance on God. And to remember his presence in the midst of the mundane.

Serving others

Thirdly, Ecclesiastes warns us that if we work only for ourselves, it will seem pointless in the end. We have been made for community, and to serve others. “A cord of three strands is not quickly broken.” (Eccl. 4:12)

In our present society, money and status are held up as important motivating factors, and a reason why students should apply themselves to the demands of study. But the writer of Ecclesiastes says it is better to settle for a handful of goods and live with contentment than be forever working our butts off for two handfuls; for we will discover – too late – that it just isn’t worth it.

Jesus too, cautioned against rampant self-focused ambition. In Luke 12 he tells the parable of the rich fool – a wealthy landowner who, in a fit of greed and selfishness, decided to build bigger barns to house his bumper crop, so that he could enjoy the “good life” without ever having to work again. God, seeing his heart, labels him a fool and takes his life away.

Eugene Peterson translates Jesus’s punch line (verse 21) as: “That’s what happens when you fill your barn with Self and not with God.” [1]

Of this parable, Craig Evans writes:

“The man is implicitly selfish. He does not see this abundance as an opportunity to help those needing food. Rather, he hoards his plenty and then relaxes under the assumption that his troubles are over. Herein lies his folly. The day will come, often sooner than expected, when all persons will have to stand before God and give an account. All that the fool will have to show for his life will be bigger barns crammed with food, food that will be enjoyed by others now that he is dead. Rather than giving away his surplus, and so laying up treasure in heaven, he has selfishly and greedily hoarded his worldly goods with the result that in the end he does not even benefit from them.” [2]

There is real meaning and significance in work that serves others and God. This is what we were made for. Our culture’s promotion of the self-centered good life is a dead-end and will bring no lasting satisfaction.

Conversely, when we seize the opportunities presented to us every day to serve others and build friendship through our work, genuine fulfillment can come. Each task. Each transaction. Every relationship. All these can become an expression of care and concern for someone. If you are in touch with God, every action can become a living reminder of his love and grace for others.

In Summary

The book of Ecclesiastes certainly invites us to be honest about the frustrations and struggles we experience. But don’t make the mistake of letting those frustrations grow out of proportion. Don’t think that God is not with us in the struggles. For quite the opposite is true. Because God is in the struggle – that’s why we feel the tension. At the very moment when we’re tempted to run, God is calling us to stand. We need to be awake to see God at work in places where we have previously been blind to his presence.

Our daily work is part of our service for God. And our daily work (as we’ll talk more about in Chapter 9) is part of our worship of God… for worship is not just something we do on Sunday. It is our gift, of ourselves and of our creativity, to our Father.

With penetrating skepticism Ecclesiastes probes the underside of life and exposes the futility of so much that the world encourages us to pursue. But the aim is not to leave us depressed and discouraged. Rather, it should help us live with a new liberty – released from the anxiety and fears so many have when they are preoccupied with the need to build bigger barns, or to make more money, or to push harder for promotion.

Up Close and Personal

1. What kind of “legacy” are you hoping to leave with those who know you? Are you confident it will stand the test of time?

2. Personal meditation: Reflect on your dreams and ambitions? Are they self-focused or primarily other-directed? Short-term or long-term?

Exercise

Refer back to your list of tasks and roles at the end of the Introduction.

• What tasks/work do you find frustrating or meaningless? Why?
• What tasks/work do you find fulfilling and purposeful? Why?
• How is the work you’re engaged in able to serve others?

• In what ways are you investing in other people?

Chapter 6 - Resting From Work: Taking a Break

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What do you think of when you hear the word “rest”?

Do you dream of quiet days in a deck chair on a deserted beach? Or perhaps time with family and friends, completely free of the prospect of work?

What the Bible says about rest

There is much in the Scriptures about rest – almost as much as about work. This is not surprising when you consider that work and rest are two sides of the one coin. You can’t have one without the other. And their relationship to each other is modeled in Genesis, chapters 1 and 2 … within the story of Creation.

By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. And God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done. (Gen. 2:2-3)

What exactly did God do when he rested?

He took a break. He refreshed himself. Was God exhausted so that he needed a rest? Or did he just want to stand back and enjoy what he had made? If we hope to appreciate the worth of something, we need to take time to enjoy and evaluate it, to catch a glimpse of the big picture and gain a new sense of perspective.

Sabbath

Early in the history of the people of Israel, a “sabbath” was established, based on the example of the Creation story. It was a sign of the covenant. The fourth commandment is one of only two that are given in a positive form – “Remember the sabbath, to keep it holy”. For the sabbath was intended by God to be a day of delight. An opportunity to celebrate life and anticipate the future. It was also a day to be set apart, consecrated and dedicated to God.

Like the other commandments, the sabbath was given in order to keep the people of Israel liberated. For the call to “lay down the tools” for one day a week was a discipline which was intended to break the relentless demands of work. In this sense, it was not so much a “commandment” as a kindness, an example of God’s care.

In the Gospels the sabbath plays a prominent role. Not surprising, since many of the run-ins that Jesus had with the religious authorities sprang out of sabbath-keeping. The legalism of the day had tied the sabbath into a highly negative command – with laws against all kinds of trivial activities. This was consistent with the “ethics of avoidance” predominant among the Jews at the time. Their effort to “avoid sin” missed the point of sabbath rest entirely. The response that Jesus made was to demonstrate mercy, healing, liberation and restoration. In doing so he made a dramatic point about the true meaning of the sabbath.

Sabbath then is, viewed biblically, a day of pause, a time of physical rest and renewal, an opportunity for spiritual refreshment. It is a gift from God.

Rest – not leisure

It’s important to note the distinction between rest and leisure. Rest and sabbath are not the same as leisure, though they may certainly overlap. Rest is all about recovering our equilibrium – with God, with ourselves, with others and with creation. The goal of leisure is personal enjoyment – which may well be a by-product of rest, but not its primary purpose.

In fact, leisure can frequently divert us from rest. For many people it either becomes so dependent on frenetic activity that it is just another form of work (like the old “work hard, play hard” maxim) or so caught up in personal pleasure that there is little room to reconnect with God, our inner selves, and others.

A further complication is the place consumerism has come to play in our culture. We are constantly being asked to buy this or that gadget, or take this overseas holiday or that thrill-seeking adventure – as if filling our lives up with more and more pleasurable experiences will somehow lead to greater happiness.

Unquestionably a Christian needs to discover a place for leisure. However leisure is not the biblical opposite of work – rest is. For it’s as we seek to be renewed and re-energized that we are able to re-enter the rhythm of work.

Rest is a dirty word

In spite of the clear biblical mandate to rest, life is increasingly so full that few people take the time to rest well. Alvin Toffler’s prophetic words of the ‘70’s have been confirmed with remarkable accuracy. Life is dramatically faster now than it was a generation or so ago. Little wonder that the reply I expect most when I ask friends how their week has been is, “I’m just so incredibly busy,” or “Flat stick!”

Why have we allowed the treadmill of life to speed up? Why do we have to live faster and faster, so that our lives seem to be spent just trying to keep pace? No doubt there are many factors, but three key ones Gordon MacDonald identifies in his short article “Rest Stops”[1] are:

Rest is not “productive”

Efficiency and productivity are virtues in our society. And productivity means efficient activity. Our narrow definition of productivity excludes any concept of strengthened relationship, often with unfortunate results. For example, in an efficiency drive in orphanages, staff numbers were reduced. However, it was quickly discovered that when there were not enough staff to handle and hug the babies, the babies simply died.

We can even make ourselves feel guilty if we’re not working or being “productive”. It’s our “productivity” which generally feeds our sense of value and worth.

Obviously rest doesn’t fit too well into this equation! It’s not productive, it doesn’t feed our self-worth, and therefore it’s a distraction from what is seen as really important in life.

Consumerism

Our culture is fixated on standards of living. We even measure the economy by how much it has grown each year – through the lens of productivity and consumption. Unfortunately the church has largely bought into this. We are very much products of our society. In the incessant drive to possess more, we have laid a real trap for ourselves. For as Gordon MacDonald says, “The more we want, the more revenue we must produce to get it. The more revenue we must produce, the longer and harder we have to work. So we build larger homes, buy more cars, take on added financial burdens and then find ourselves having to work harder to pay for it all. More work, less rest.”

In fact, under these conditions, rest becomes the enemy of work.

The role of technology

Technology is a wonderful thing. During the writing of this book several years ago, one of us travelled extensively overseas, yet we were able to continue the process of writing and developing the content via a laptop and email, passing the text backwards and forwards around the planet.

It has never been so easy. But the same benefits of technology are also responsible for very negative consequences. Smart phones, wi-fi, social media, supersonic travel, and the like, mean that life is now actually more hectic than ever before. Virtually everywhere on earth is easily accessible. And our wireless devices have conditioned us to desire continuous “connection”. As a result, our work and rest have become so intertwined that many people live most of their week in a confused milieu, unable to concentrate 100% on any one activity, constantly distracted by texts, emails, and Facebook. Not able to truly work. Not able to truly rest.

Far from liberating us, digital technology has enslaved us. It has become our master, we its servants.

The call to simplicity

Somewhere in the midst of all this madness, the gospel calls us to simplicity. Because of the intense pressure exerted to speed up life, to be more “productive”, to accumulate more, to experience this and that, to “connect” with everyone, we need to take deliberate action if we’re to fight against the current.

Some practical forms of simplicity

All of us live in our own unique circumstances. What I face weekly may well be very different to the challenges you face. However, each of us can develop habits and routines that help us grow a work/rest rhythm in our lives. Here are some things we, the writers of this book, have consciously worked at.

Dropping our lifestyle expectations

We’ve noticed that an enormous amount of stress and effort is given to appeasing our appetite for an increased standard of living. Many of us can actually live on substantially less with very little pain. Buying a house in a cheaper area of town and then resisting the desire to “upgrade”; buying a second hand vehicle that has already depreciated substantially but still has good life in it; settling for mainly secondhand furniture; eating out only occasionally; keeping one’s wardrobe to a minimum and wearing clothes till they are well-worn; choosing cheaper forms of entertainment and holidays – all these are some of the practices we have pursued over the years. And they have reduced the cost of living substantially.

During the years of greatest expense (teenage children!), simplifying our standard of living meant much less financial pressure on us than on many of our friends. We were content to live on a lower income and therefore have more time and energy to give to other matters – including rest.

Walking rather than driving

One of the great technological marvels of our age remains the motor vehicle. It enables many of us to live and work in very different communities, and to visit family and friends hundreds of miles away in a short period of time.

One of the downsides of my car, I discovered, was that it “upped” the frenetic pace of my life because I was able to get to more places, do more things, and see more people in a day. Plus, city traffic being what it is, my stress levels often increased while in the car.

One of the habits I have developed to counter this hectic pace, has been to walk where I can, or even take public transport. (That’s a challenge for me. I happen to be an ex-car dealer!) Walking slows me down. It fills my lungs with air, my nose becomes sensitive to the smell of trees and flowers, I see things that I miss at 50km an hour, and I meet people I would normally drive straight past. It gives me time to think, to reflect, to pray and to relax. Unhurried, I build a rhythm into my daily life, which makes me better prepared to face the times of busyness.

Not becoming a slave to being “connected”

Modern inventions have changed the pace of life, and the ubiquitous telephone is one of the clearest examples. Whether landline or cellphone, its insistent ring has become one of the great compulsions of modern life – even more so with the advent of the smart phone.

I base most of my work from home. There are tremendous advantages to working from home. I don’t have far to commute each day (the traffic is very light on our stairwell!), I keep overheads to a minimum, and there is great flexibility in my day for mixing family, friendship and community responsibilities with employment.

However, with all upsides there are downsides. One is the accessibility people have to me via the phone. They know that I can be reached all times of the day, night and weekend. The interruption this can cause to family life, let alone rest and recreation, is potentially enormous.

I experienced a real breakthrough when I realized that I wasn’t obliged to answer the phone every time it rang. I did not have to be at the beck and call of everyone.

When I am in need of some time for reflection, rest or writing, or when we have visitors, I will frequently just let the phone ring. Visitors sometimes get quite unnerved about this – their faces seem distraught as I continue listening or talking while the phone rings! Almost an, “aren’t-you-going-to-get-that?”plea.

Since writing the initial edition of this book, there has been a monumental shift in digital technology – away from the fixed line telephones, televisions, and stereos, to mobile devices that can go wherever we go. Smartphones, MP3 players, tablets – these are now so dominant in our culture that for many people they act kind of like a prosthetic – an extension of who they are; something they simply can’t imagine doing without.

Being wired (or connected) is now a 24/7 experience. Public and private spaces, work and recreation, have within a short space of time become thoroughly colonized by screens. Texting, social media, email, downloadable music, movies, video clips, and TV shows, online video games, avatar personas, Skype and Facetime – these are the things that fill our lives.

There are some benefits to all this new technology. However, such a constant connectivity has also come at great cost. It has blurred the lines between work, rest, and leisure. It has shortened our attention spans so that most of us are now distracted and have swallowed hook, line, and sinker, the lie that “multi-tasking” is more productive than focusing on a single task. Our relationships at work and at home have become significantly mediated through the media we use – fundamentally changing the very nature of relationships (and in fact, the way our brains function). This has resulted in the human need for face-to-face, undistracted, intimacy becoming harder to find.

And…our capacity to desire and find genuine solitude and silence, so we can think, pray, reflect, and be renewed by our relationships with God and ourselves, has been deeply diminished.

If we are to be freed from the tyranny of 24/7 connectivity, most of us will need to take very deliberate, intentional steps to restructure our lives. This will inevitably include carving out spaces and times where we disconnect from the digital world.

The biblical rhythms of life

Not only did God intend for us to experience the regular rhythms of the day (day and night) and week (six days working, one day sabbath), but there are other laws he laid down for the people of Israel. These include regular “religious festivals” (some lasting several days), the sabbatical year (every seventh year when the land was rested) and the year of Jubilee (the 50^th year – after seven sets of seven years).

All were intended to structure into the normal schedule of work a balancing rhythm of rest. How we do this in our modern and largely urban context is a personal challenge we all must face. But rest we must – not only because our weary minds and bodies need a “breather”, but also because of the constant need to realign ourselves with our Creator and his creation.

Up Close and Personal

1. If you grew up in the church, describe what part the sabbath played in your early life – how was it expressed in your family and church context? Then think about how this has changed now – both in your understanding and practice of sabbath.
2. What are some of the changes in our society that now make rest and sabbath more difficult to keep than, say, thirty years ago?
3. Do you agree with the distinction made between rest and leisure? What forms of leisure do you think are also restful? What type of leisure works against sabbath?
4. Productivity, consumerism, and technology have been mentioned above as factors that have contributed to the speeding up of life. How have these affected your life? Are there other factors?
5. Spend some discussing the section on connectivity. Do you agree or disagree? Share your own experiences and reflections of its influence on your life. What kinds of practices might help you to be freed from the tyranny of 24/7 connectivity?
6. Have you ever had the opportunity for a sabbatical? Share your experiences, the lessons you learnt, or the things you would do differently next time. Discuss creative ways of making space for sabbaticals.

A Gift From God – Wayne’s Sabbath Year

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I’d had a difficult year. Despite my intense commitment to working with unchurched young people, I was feeling tired and drawn. Everything was an effort. And the challenges I was presented with just served to overwhelm me. At the end of the year I sat with the other leaders of the organization I served and discussed my predicament. Conversation was well meaning but didn’t really touch me, until one of the leaders – a middle-aged man – spoke about the need for sabbaticals. I had heard the term before – mainly used by my old university lecturers, but it was a totally foreign concept in the environment of our organization. As he talked, the penny dropped – not that this would be the golden answer to my woes, but the timing was right to experience a break.

Six months later my wife Jill and I, along with our eight-month-old daughter, found ourselves travelling into the deep south, to a small isolated community. It was the beginning of a four-month adventure that not only restored my sagging energy levels, but more importantly helped set the compass of our lives for the next “season”.

During those delightful few months we explored beautiful Fiordland, I worked ten hours a week for a small Baptist fellowship – preaching, leading, pastoring – we developed rich and deep friendships, and I studied (a correspondence paper from a North American college).

Being enveloped by a caring community and appreciated for what we could contribute to them, having freedom to be a family without the usual demands on our time, studying church history, regaining a sense of spontaneity and of awe – all these elements combined to refresh and renew me. They were some of the key ingredients that made those few months a watershed in my life.

Sabbaticals frequently result in directional changes. I have seen this time and time again with my friends. My one was just that for me. I came back convinced that my time in youth work was close to an end. I was still completely unaware of what lay ahead, but the direction of my compass was already changing. I discussed this feeling with my fellow-workers, and we agreed that I would serve another 15 months – long enough to pass the baton to others.

As it happened I ended up going overseas to study at the college I had previously done the correspondence paper from. A new organization was also in its infancy – and with my colleagues I was able to develop some fresh material and trial new ideas. It was an exciting time. The energy and confidence to explore and change was largely due to the invigoration of the sabbatical.

Sabbaticals can be for everyone

Often I hear from people, “Oh, it’s okay for you. You can take time out. But I can’t. My boss would never allow me to take an extended time and he certainly wouldn’t pay me for it! You’re lucky.”

Of course there’s truth in these sentiments. Many of us aren’t in the position where we can just take a break from our employment. And yet it may not be as impossible as at first appears.

For some there may be an opportunity to make use of long service leave. Others may be able to apply for leave without pay. Others again may be able to accumulate holidays. Perhaps alternative low-stress employment for a period. A friend of mine took a year off from youth work and drove buses. “The most enjoyable year of my life,” he tells me.

The critical thing is not so much the length of time – but the intention and purpose of the time.

Even if the ideal of a complete break is not physically possible, there is still the opportunity for opting out of an aspect of our work for a period of time, in order to rest and consider where we are headed. For example, this could involve taking a year-long sabbatical from church responsibilities or community activities. While this won’t provide all the opportunities that a complete break from work does, if it’s well structured it can certainly give space for plenty of rest, reflection and re-evaluation of priorities.

I realize that the idea of a sabbatical seems risky. It’s not easy to abandon the security of our regular life and work commitments. Yet my experience, and that of several friends, is that it’s a richly rewarding exercise. Forgoing it means that you’ll miss out on a wonderfully refreshing opportunity.

There will often be a cost – lost wages or a lower income. One sabbaticaI I took resulted in my small business suffering, as I had no one to replace me. And there was some inevitable dislocation in the commitments and relationships I was involved in.

But at the end of the day, as with our God-inspired call to take time out each week, we know the cost is worth it – because it’s an investment in our mental, physical, emotional and spiritual health, and a re-creation for the next phase of our work.

I’m not indispensable

My experience of a sabbatical has taught me one invaluable lesson. None of us, no matter what our gifts, positions of responsibility, or contribution to church and society, is indispensable. God is capable of achieving his purposes without us. I know this might come as a shock to some – but it’s true!

We are valuable to God, not primarily because of what we can “do” for him, but because of who we are. Sure, he delights in using us, but none of us is indispensable.

This truth has the potential to set us free from our activism and our desperate longing to feel needed. It can cause us to allow our relationships with God, with others, and indeed with ourselves, to become genuinely renewed.

This, I’m convinced, is one of the great benefits of the weekly sabbath – and of sabbaticals.