The Call Reflection

“Listening to Life” Palmer discusses the idea that vocation is not a goal to pursue but a calling from within, something that you were designed to do. This chapter reminds me of Roman

First, Guinness explains the concept of a primary calling that every Christian receives. This primary call declares that Christians are called “by Him, to Him and for Him.” (Pg. 31) He then further explains that “we are called to Someone (God), not to something (such as motherhood, politics or teaching) or to somewhere (such as the inner city or Outer Mongolia).” (Pg. 31) Guinness presents his idea on primary calling as a calling directly to relationship with God that every believer receives before anything else. It would be foolish to think that one receives a “calling” to serve in a specific church as a pastor before they ever become a believer. Even further, Guinness argues that “Neither work, nor career can be fully satisfying without a deeper sense of calling—but “calling” itself is empty and indistinguishable from work unless there is Someone who calls.” (Pg. 37) Our primary calling it to God as believers and no one else, and if we

The one thing many people do not talk about is vocation. Gordon T. Smith declares there are three different forms of vocation. First is the general call which is the invitation to follow Christ. Second is the specific call, this is unique to each person and can be classified as their mission in this world. Third is the immediate responsibilities; these are the task God requires of us daily (p. 10). As a Christian, one's vocation is their response to God; their call is to serve Him in life and reflect who He is to others, no matter the stage of life they are in or the occupations they are call to pursue. Occupations may change through life, but the vocational call remains consistent despite the

In the article "Now I Become Myself," author Parker Palmer endeavors to illustrate to her readership how can find personal fulfillment in their occupations by finding out about the self and what it is the individual needs to be satisfied. Most important to Palmer is a wider understanding of the term "vocation." This term is usually applied to religious persons who feel some otherworldly calling to the mantle of the clergy. However, Palmer argues that vocation can be a part of everyone's life, no matter which field it is to which they are drawn. Vocation is a gift for every person from a divine being who tries to inspire people to become the best versions of their selves possible. Achieving this is possible for everyone so long as they listen to the self and do not engage in actions which would hinder self-discovery. What's more, Palmer says, once the self-actualization has occurred, one is not only a better employee, but a better all around human being.

There is a stirring of His Spirit that is calling to the deepness of our spirit about a outpouring of His goodness, for the deepest darkness.

God’s purpose in Christ is to reconcile all things to Himself to the praise of His glory. The church is the body of Christ in the world—the means by which the world will know that Jesus Christ is Lord, and through which all believers will reach maturity in Christ and unity in the faith and knowledge of Christ.

This idea calls all people to him as Lord not just those who are part of the church, it is the “assembly called by God, and therefore requiring the attendance of all.” The third part of the commitment is that Jesus choses us before we ever chose him. “You did not choose me, I chose you and appointed you that you should go and bear fruit” (John

In The Call to Personhood, Alistair McFadyen attempts to construct an image of the person as an individual but in social terms, as it were cutting a path between individualist and collectivist anthropologies to from a new framework. In the first two chapters, McFadyen sets a theological framework for understanding that the creation and redemption of man requires a relational understanding of man. In the first chapter, McFadyen does this by grounding the 'personhood ' of man in the Christian doctrine of Imago Dei and the trinity. While his framework for the trinity is the Latin Trinity he argues that each person of the trinity is only a Person through relation. The relationship is dialogical and each ‘person’ is a subject of communication. Created in the image of the Trinitarian God humans are thus in dialogue with God and in dialogue with each other, specifically as male and female. The fallen state of humanity marks the rejection of the offer of dialogue partnership with God and thus with each other. The second chapter builds on this by focusing on the recreation of the individual into the image and likeness of Christ through the call of discipleship. The individual is called out of their context and their repentance represents their re-orientation towards Jesus. Yet, the decision of the individual to forsake their present relatedness is not a self-centring as it is a response and an "incorporation into a different relation and relational context" (49).

Nearly two decades later, I started to put the pieces of the puzzle together. It would start with a simple but powerful statement, “We are called to make disciples, not members.” That statement would lead me to reflect on and seek out a better understanding of what it meant to be a disciple. That, in turn, led me to study and reflect on the concept of servanthood. I realized that developing a more personal and authentic relationship with Christ required more than just attending worship, working in the church and simply believing in Him. I realized that living a Christ-like life required a different way of thinking, a different way of living.

am called to share the compassion I was shown, to live it, and to pass it on. Through my words

When God feels that we are ready then he will send us a call. The universal call to holiness is rooted in our baptism. It is a call to know, love and serve the Lord. It is a movement that draws us toward a deeper union with God. A vocation is a call from God to choose a certain profession. God all made us in his image and likeness, so when he calls me to any vocation, therefore, I will trust him. Theonly vocation that truly calls to me is a consecrated

First, Guinness explains the concept of a primary calling that every Christian receives. This primary call declares that Christians are called “by Him, to Him and for Him.” (Pg. 31) He then further explains that “we are called to Someone (God), not to something (such as motherhood, politics or teaching) or to somewhere (such as the inner city or Outer Mongolia).” (Pg. 31) Guinness presents his idea on the primary calling as a calling directly into relationship with God that every believer receives before anything else. It would be foolish to think that one receives a “calling” to serve in a specific church as a pastor before they ever become a believer. Even further, Guinness argues that “Neither work, nor career can be fully satisfying without a deeper sense of calling—but “calling” itself is empty and indistinguishable from work unless there is Someone who calls.” (Pg. 37) Our primary calling it to God as believers and no one else, and if we are

In the silence, I found myself contemplating the concept of vocation. Since my day of silence began roughly around the same time that Examined Life would have been starting, the topic was already on my mind. Specifically, my vocation, which is becoming more nebulous the longer I stay away from my home and delve into who I am to be as a single unit, opposed to how I fit into my families paradigm. Prior to coming to college it was my belief that I was going to become a professor, that I was called to teach, and that may very well be. However, as I progress in my work through Mission Waco, and explore the calling to ministry in my life, I wonder if I am brave enough to listen to that still small voice. Then, I wonder, why not both?

I must find my calling if I am to truly live my life to the fullest and to live out God’s plan for my life. God is the only one who can help me find my purpose. He has had a plan for my life long before I was even born and that God has a purpose for me that no one else could fulfill. “For I know the plans I have for you," declares the LORD, "plans to prosper you and not to harm you, plans to give you hope and a future, Jeremiah 29:11” (NIV). This means that no matter what I do as long as I am in accordance with God’s will, everything will turn out for the best in the end. God has promised to give me hope and a future and to bless my life. “For we are God's handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do, Ephesians 2:10” (NIV). With this knowledge I know that God has created me exactly the way I should be and that he has given me talents and skills enough to do all he asks of me to do.

My personal mission theology is disciplining and proclaiming the pure word of God in the correct context to those that claim to be abiding in Jesus Christ. This includes pointing out and warning them against false doctrine and belief systems. Contrasting what the modern institutions preach about what it means to be a child of God against what scripture actually says it means to be a follower of Jesus Christ.