The Call: Everyone, Everywhere, Everything

I'm blogging some of my favorite quotes from The Call by Os Guinness. These come from chapter 4: Everyone, Everywhere, Everything.

Calling is the truth that God calls us to himself so decisively that everything we are, everything we do, and everything we have is invested with a special devotion, dynamism, and direction lived out as a response to his summons and service.

Here are four essential strands in the biblical notion of calling that we must always hold.

First, calling has a simple and straighforward meaning. Human beings call to each other, to God, and to animals. Animals too can call.

Second, calling has another important meaning in the Old Testament. To call means to name, and to name means to call into being or to make. Calling is not only a matter of being and doing what we are but also of becoming what we are not yet but are called by God to be. Thus name-calling is the fusion of being and becoming.

Third, calling gains a further characteristic meaning in the New Testament. It is almost a synonym for salvation. In this context, calling is overwhelmingly God's calling people to himself as followers of Christ. Just as God called Israel to him as his people, so Jesus called his disciples.

Fourth, calling has a vital, extended meaning in the New Testament that flowers more fully in the later history of the church. Thus in the New Testament, as Jesus calls his followers to himself, he also calls them to other things and tasks: to peace, to fellowship, to eternal life, to suffering, and to service. But deeper even than these particular things, discipleship, which implies "everyone, everywhere, and in everything," is the natural and rightful response to the lordship of Christ.

In short, calling in the Bible is a central and dynamic theme that becomes a metaphor for the life of faith itself. To be a disciple of Jesus is to be a "called one" and so to become "a follower of the Way."

The third and fourth strands of the meaning of calling are the basis for the vital distinction elaborated later in history between primary and secondary calling. Our primary calling as followers of Christ is by him, to him and for him. First and foremost we are called to Someone (God) not to something or to somewhere.

Our secondary calling, considering who God is as sovereign, is that everyone, everywhere, and in everything should think, speak, live, and act entirely for him.

This vital distinction between primary and secondary calling carries with it two challenges - first, to hold the two together and, second, to ensure that they are kept in the right order.

The truth of calling means that for followers of Christ, "everyone, everywhere, and in everything" lives the whole of life as a response to God's call. Yet this holistic character of calling has often been distorted to become a form of dualism that elevates the spiritual at the expense of the secular. This distortion may be called the Catholic distortion, because it rose in the Catholic ear and is the majority position in the Catholic tradition.

Protestant confusion about calling has led to the Protestant distortion that is even worse. This is the form of dualism in a secular direction that not only elevates the secular at the expense of the spiritual but also cuts it off from the spiritual altogether.

If all that a believer does grows out of faith and is done for the glory of God, then all dualistic distinctions are demolished. There is no higher/lower, sacred/secular, perfect/permitted, contemplative/active, or first class/second class. Calling is the premise of Christian existence itself. Calling means that everyone, everywhere, and in everything fulfills his or her (secondary) callings in response to God's (primary) calling.

"There is not one square inch of the entire creation about which Jesus Christ does not cry out, 'This is mine! This belongs to me!'" Abraham Kuyper

The Call: The Haunting Question

I'm blogging some of my favorite quotes from The Call by Os Guinness. These come from chapter 3, The Haunting Question.

Part of our contemporary crisis of identity can be summed up by saying that modern people are haunted by an inescapable question of biography: Who am I?

Many of the categories people offer to explain or heal us today are too general.Who am I? Why am I alive? Being general, the categories never address us as individuals. At best our individuality is lost in the generality. At worst, it is contradicted and denied. All attempts to explain human individuality in general terms can be summed up as varieties of being "constrained to be."

A second and opposite position has equally obvious weaknesses - varies of "the courage of be." We can actually, we are told, "invent ourselves." The absurdity of this position is obvious to all but the rich, the strong, the wealthy, the young, and the fanatical. For one thing, even if we can do what we want, the question remains: What do we want? The near-omnipotence of our means of freedom doubles back to join hands with the near-emptiness of our ends. We do not have a purpose to match our technique. So ironically, we have the greatest capacity when we have the least clue what it is for.

The third perspective views individuality as a matter of being "constituted to be." From our very birth, we are told, we bear the seeds of our eventual character; we carry the script of our life stories.

Humanness is a response to God's calling. Responding to the call means rising to the challenge, but in conversation and in partnership - and in an intimate relationship between the called and the Caller.

Only when we respond to Christ and follow his call do we become our real selves and come to have personalities of our own. So when it comes to identity, modern people have things completely back to front: Professing to be unsure of God, they pretend to be sure of themselves. Followers of Christ put things the other way around: Unsure of ourselves, we are sure of God.