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Jesu, Juva

Archive for the ‘Vocation’ Category

Sacrifice

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This is the problem of Christianity, gentlemen. The whole honor of Christ is that He came when the times were fulfilled. And that is the new element of the Christian religion, compared to all other religions. That in Christianity, the criterion of righteousness is that by one man heeding the catastrophe in time, the catastrophe which is inevitable can be turned from a terrible thing into a blessing. The catastrophe, per se, gentlemen, is just terrible and inevitable. By human sacrifice, the catastrophe which is terrible and inevitable can be turned into a blessing. . . . The Christian problem is to recognize which catastrophe is indispensable, and then to go into it by voluntarily stripping yourself of the privileges of the old order, which make the break so much harder if the privileges still stand up.

Eugen Rosenstock-Huessy, Comparative Religion, 1954

Written by Scott Moonen

January 15, 2020 at 12:36 pm

Leisure

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No, the contrary of acedia is not the spirit of work in the sense of the work of every day, of earning one’s living; it is man’s happy and cheerful affirmation of his own being, his acquiescence in the world and in God—which is to say love. Love that certainly brings a particular freshness and readiness to work along with it, but that no one with the least experience could conceivably confuse with the tense activity of the fanatical “worker.”

Who would guess, unless he were expressly told so, that Aquinas regarded acedia as a sin against the third commandment? He was in fact so far from considering idleness as the opposite of the ethos of work that he simply interprets it as an offense against the commandment in which we are called upon to have “the peace of the mind of God.” . . .

Idleness, in the old sense of the word, so far from being synonymous with leisure, is more nearly the inner prerequisite which renders leisure impossible: it might be described as the utter absence of leisure, or the very opposite of leisure. Leisure is only possible when a man is at one with himself, when he acquiesces in his own being, whereas the essence of acedia is the refusal to acquiesce in one’s own being. Idleness and the incapacity for leisure correspond with one another. Leisure is the contrary of both.

Leisure, it must be clearly understood, is a mental and spiritual attitude—it is not simply the result of external factors, it is not the inevitable result of spare time, a holiday, a weekend or a vacation. It is, in the first place, an attitude of mind, a condition of the soul, and as such utterly contrary to the ideal of “worker” . . . .

In the foregoing sections leisure was tentatively defined and outlined in its ideal form. It now remains to consider the problem of realizing its “hopes,” of its latent powers of gaining acceptance, and its possible impetus in history. The practical problem involved might be stated thus: Is it possible, from now on, to maintain and defend, or even to reconquer, the right and claims of leisure, in face of the claims of “total labor” that are invading every sphere of life? Leisure, it must be remembered, is not a Sunday afternoon idyll, but the preserve of freedom, of education and culture, and of that undiminished humanity which views the world as a whole. In other words, is it going to be possible to save men from becoming officials and functionaries and “workers” to the exclusion of all else? Can that possibly be done, and if so in what circumstances? There is no doubt of one thing: the world of the “worker” is taking shape with dynamic force—with such a velocity that, rightly or wrongly, one is tempted to speak of demonic force in history. . . .

There is, however, a fact which from the vantage-point we have now reached must be strikingly clear and significant, and it is this: whereas the “total work” State declares all un-useful work “undesirable,” and even expropriates free time in the service of work, there is one Institution in the world which forbids useful activity, and servile work, on particular days, and in this way prepares, as it were, a sphere for a non-proletarian existence.

Josef Pieper, Leisure: The Basis of Culture

Written by Scott Moonen

January 5, 2020 at 5:15 pm

A Failure of Nerve

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For several years now I’ve appreciated and benefited from Edwin Friedman’s book on leadership, A Failure of Nerve. I enjoy thinking about big ideas that help to make sense of God’s world. For example, it is helpful to think of all sin as being a form of idolatry, or a form of pride, or arising from a kind of covetousness. We look for a structure of conflict and climax in most of our stories. René Girard teaches us to look for imitation and scapegoating in all of the crises of story and history, and points us to the one scapegoat who alone can cover mankind’s sin.

Edwin Friedman’s organizing big idea revolves around anxiety. He was a student of organizational behavior, ranging from families and churches to businesses and nations. He suggests that all of the ways that an organization can break down involve a kind of anxiety on the part of the group or the leader or both. And from this he draws a program of non-anxious leadership.

Friedman sees anxiety behind how a group or organization becomes stagnant, resistant or even hostile to change and growth; and also behind leaders’ addictions to either quick fixes or to data rather then decisive action. He suggests that a non-anxious approach to leadership is crucial, that the “calm presence” of a leader matters more to calming an organization’s anxiety than almost anything else the leader says or does. He develops this into an idea of what he calls “differentiation,” which is the leader’s own focus on his integrity and stability. Out of this non-anxious differentiation, he charges leaders to allow their organizations to experience a healthy dose of their own learning experience and even pain so that they can mature; what you might call a sort of non-anxious “tough love” that is appropriately sympathetic but does not devolve into the kind of empathy that is powerless to help others grow. In Friedman’s model, the leader functions both as a kind of anxiety absorber and also an immune system.

Although Friedman was not a Christian, many of his ideas have Christian parallels. Jesus charges us not to be anxious, and the fact that Jesus himself is not anxious is perhaps the greatest boost to our own faith. It is faith, after all, that is the true antidote to fear and anxiety, and Jesus invites us to bring our cares to him. Perhaps a way of expressing Friedman’s differentiated self is to say that it is a faith-filled, wise, mature, patient, and Spirit-governed self. This integrity of a leader includes the careful watching of his life and doctrine, and the taking of logs out of our own eyes before we address the specks in others’ eyes.

There is a superficial way of reading Friedman that suggests that leaders should be aloof and uncaring. I don’t think this is what he is saying, but in any case we want to be careful not to swing the pendulum that far. And while anxious leadership may be the problem of our time, we should also be on guard for a sinful complacency.

Additional reading:

Written by Scott Moonen

November 17, 2019 at 5:54 pm

Posted in Books, Parenting, Vocation

Good Timber

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The tree that never had to fight
For sun and sky and air and light,
But stood out in the open plain
And always got its share of rain,
Never became a forest king
But lived and died a scrubby thing.

The man who never had to toil
To gain and farm his patch of soil,
Who never had to win his share
Of sun and sky and light and air,
Never became a manly man
But lived and died as he began.

Good timber does not grow with ease:
The stronger wind, the stronger trees;
The further sky, the greater length;
The more the storm, the more the strength.
By sun and cold, by rain and snow,
In trees and men good timbers grow.

Where thickest lies the forest growth,
We find the patriarchs of both.
And they hold counsel with the stars
Whose broken branches show the scars
Of many winds and much of strife.
This is the common law of life.

Douglas Malloch, HT: Michael Foster

Written by Scott Moonen

September 11, 2019 at 11:10 am

Easy

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A world where everything was easy would be a nursery for babies, but not at all a fit place for men.

C. H. Spurgeon; HT: Michael Foster

See also: Better

Written by Scott Moonen

August 14, 2019 at 12:38 pm

Posted in Quotations, Vocation

Self-discipline

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Why not do the thing you admire, instead of admiring the thing you do?

Lisa Moonen

Written by Scott Moonen

June 20, 2019 at 8:21 am

Posted in Quotations, Vocation

Anti-natural

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Gentlemen, organic processes delay the fall. . . . When you build a wall of a house, you do not delay the fall, but you dam it up. You prevent it. You put on the brakes. You dam it off. So, gentlemen, you stop the fall. That’s what all work does, because all work tries to build, energetically, resistance against what would otherwise happen by nature. Work is always an anti–natural. By nature, the thing would crumble. By your work, you stop the fall. . . .

If you are passionate, gentlemen, you defy all the gravity. A lover, and anybody who is passionate can swing—can overcome hurdles and obstacles. He can swing himself over fences, which no impassionate man can. Passion, therefore, gentlemen, overcomes gravity. It defies gravity, and it can soar with the wings of the dawn.

(Eugen Rosenstock-Huessy, Comparative Religion, 1954)

Written by Scott Moonen

May 6, 2019 at 12:07 pm

Posted in Quotations, Vocation