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speak friend and enter
воскресенье, мая 29, 2005
God Loveth Adverbs
Rumours of Another World, Philip Yancey, pp. 63-64
The Puritans had a saying, "God loveth adverbs," implying that God cares more about the spirit in which we live than the concrete results. They sought to connect all of life to its source in God, bringing the two worlds together rather than dividing them into sacred and secular.
Pleasing God does not mean that we must busy ourselves with a new set of "spiritual" activities. As the Puritans said, whether cleaning house or preaching sermons, shoeing horses or translating the Bible for the Indians, any human activity may constitute an offering to God. In that spirit, Thomas Merton would later remark, "You can tell more about a monk by the wya he uses a broom than by anything he says."
I find it relatively easy to "hallow" God in nature and much harder to hallow the ordinary events of my life. How can I see the mundane tasks that comprise my day as forming any sort of meaningful pattern? How can I bring the two worlds together, reading God into the course of my day?
I heard one clue from the Lutheran professor and author Martin Marty who described his professiona life this way: "I go to work because I have a job that's part of a career, which is part of a profession that I do because of my vocation that is the shape of my life." Marty had grasped the big picture, his calling, which put everything else in place. Somehow the daily tasks required - in his case, grading papers, lectures, committee meetings, writing, and research - fit together as rungs of a ladder leading all the way up to a vocation, a word taken from the Latin for "calling." Marty went on to say that a sense of calling may be the most important step for any who seek fulfilment and meaning.
Rumours of Another World, Philip Yancey, pp. 63-64
The Puritans had a saying, "God loveth adverbs," implying that God cares more about the spirit in which we live than the concrete results. They sought to connect all of life to its source in God, bringing the two worlds together rather than dividing them into sacred and secular.
Pleasing God does not mean that we must busy ourselves with a new set of "spiritual" activities. As the Puritans said, whether cleaning house or preaching sermons, shoeing horses or translating the Bible for the Indians, any human activity may constitute an offering to God. In that spirit, Thomas Merton would later remark, "You can tell more about a monk by the wya he uses a broom than by anything he says."
I find it relatively easy to "hallow" God in nature and much harder to hallow the ordinary events of my life. How can I see the mundane tasks that comprise my day as forming any sort of meaningful pattern? How can I bring the two worlds together, reading God into the course of my day?
I heard one clue from the Lutheran professor and author Martin Marty who described his professiona life this way: "I go to work because I have a job that's part of a career, which is part of a profession that I do because of my vocation that is the shape of my life." Marty had grasped the big picture, his calling, which put everything else in place. Somehow the daily tasks required - in his case, grading papers, lectures, committee meetings, writing, and research - fit together as rungs of a ladder leading all the way up to a vocation, a word taken from the Latin for "calling." Marty went on to say that a sense of calling may be the most important step for any who seek fulfilment and meaning.
