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1.
ABSTRACT

Recent contributions in the fields of psychology, sociology, and theology reveal opposing attitudes about the subject of calling or vocation with regard to one's work. Whereas psychologists have rediscovered the concept, theologians increasingly show reluctance to accept a vocational view of work. In offering an alternative perspective, this article argues that an approach to calling from biblical theology is capable of inspiring Christian workers in a psychologically meaningful way, while avoiding the inadequacies of the understanding that “work is vocation” that was developed during the Protestant Reformation. In a biblical-theological approach, work is not equated with calling. Rather, it is perceived as practicing the love command and hope for a restoration of God's intentions for creation, emanating from the call into fellowship with Christ and a vision for the kingdom of God.  相似文献   

2.
This article examines the Rev. Dr. Letty M. Russell's feminist liberation approach to educating for justice by reviewing the major themes in her writings. Educating for justice was rooted in Russell's life and ministry, namely, a sense of God's mission to reconcile and mend the world; partnership as sharing in God's mission to effect justice; and hospitality as a means of welcoming all to the table of fellowship and of life. Russell used an action/reflection model that is based in experience, draws on Scripture and theology, and works toward transformation. Her experience of being marginalized—as a Christian educator and then as a woman pastor in East Harlem where she learned firsthand how injustice and oppression marginalized her parishioners—developed into a concern for and solidarity with those on the margins of society. Letty Russell dedicated her life to achieving justice and celebrating the reign of God in our midst. In effect, educating for justice was at the core of Letty Russell's life and work.  相似文献   

3.
This study examines the factors that shape calling orientations within the Indian context. Based on the narratives of 72 junior doctors and medical interns, it is found that participants identify with harbouring a calling both prior and subsequent to occupational entry. Although factors such as self-recognition of talent and sensemaking of work as destiny play a role, familial communication is found to be particularly influential in the formation of a calling outlook. A relational view of callings associated with generativity and family legacy is thus highlighted. The study additionally compares the career stories of individuals who do (n = 29) and those who do not (n = 43) frame their occupation as a calling. Participants with a calling orientation are found to have a strong affective attachment to the profession, further influenced by familial communication and value internalization. The findings also demonstrate that the calling experience is malleable and can evolve through work/life experiences.  相似文献   

4.
Participation is commonly desired in and out of faith communities. Garnering formative participation entails inviting and empowering others to participate in shaping and defining a community's identity. A community that invites formative participation may empower itself to likewise participate in formative ways in its wider communities. Such participation, at all levels, may be seen as participation in God's ongoing creation, part of our calling as beings created in the image of a creating God. Formative participation should and can be a central goal of education in the church. This article offers images and possibilities for educating for formative participation.  相似文献   

5.
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6.
ABSTRACT

Two groups of people are particularly inclined to mention a calling when talking about their work motivation: those who are spiritual (because the concept of calling originated in the religious realm) and those in serving occupations (such as hospitals, schools, and nongovernmental organizations). Because Christian professors are in both groups, the concept of calling is likely to emerge. In this article, I trace the development of calling as a concept of work motivation from its traditional religious origin to its daily use in organizational scholarship. Several positive sides of callings are described, as well as the potential downsides that come with high aspirations. At the end of this exploration, I conclude with three practical suggestions for Christian professors and educators who live out a calling.  相似文献   

7.
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8.
学术职业精神气质的遗传印记   总被引：1，自引：0，他引：1  
学术职业的精神气质是学术职业的灵魂所在、血脉所依,体现了学术职业以学术为生为业的生命内在需求和神圣召唤。追溯学术职业精神气质的遗传印记必须考察学术职业最初、最久远的起源,剖析其生长的第一个生命细胞。本文从中世纪大学生成的最初胚胎开始追溯,沿着修道院、经院哲学、科学学院化、学术的社会责任担当等学术职业发展的几个重要时期,探寻学术职业在千年发展中精神气质的遗传印记:沉潜与寂寞、怀疑与批判、自由与激情、学术与责任。  相似文献   

9.
ABSTRACT

To understand the concept of Christian vocation within the context of higher education in a postcommunist society, reflection on its communist and postcommunist history is necessary. Thus, the authors first present an analysis of Eastern Europe's Marxist past, specifically focusing on the external and internal impact of that past on attitudes toward higher education of people living in a postcommunist society. Marxist statism, or the total dominance of the state over an individual, remains an external influence more than a quarter of a century since Eastern Europe's 1989 democratic revolution that reshaped much of the continent. In considering the topic of vocation within the context of Eastern Europe, the ethos that works inwardly on members of postcommunist societies must be noted: suspicion leading to self-doubt, passivity kept alive by bureaucratization, and strict compartmentalization of knowledge into science versus religion. In the second part of the article, the authors describe the concept of Christian vocation in a postcommunist society, as understood by contemporary younger and older generations based on data from two recent qualitative investigations. These studies allowed for comparison between the generational views and documented important attitudinal changes. The third section concludes by providing examples of good practices for nurturing an understanding of Christian vocation in higher education in a postcommunist context. Although the effectiveness of some of these practices has been documented over time, most are still in their infancy. Despite the new democratic political system, Christians need to reconsider the former dichotomies (i.e., state–church, public–private, scientific–religious) and become more actively involved in previously inaccessible and challenging areas of influential work such as teaching and managerial positions in higher education institutions. It should be noted that the term vocation, as used in languages of postcommunist European countries has several meanings such as invitation, calling, occupation, or profession; accordingly, the authors use the terms vocation and calling interchangeably in this article.  相似文献   

10.
College is often a period when students try to find purpose and meaning in their lives. As a result, counselors may need to help students understand their callings and how to meet these through school, work, and other life roles. This article introduces the concept of calling and reviews relevant research, offers suggestions for integrating it into career counseling with college students, and provides a case example.  相似文献   

11.
The article presents research from a practitioner research study conducted in a non-denominational Jewish secondary school. As part of the study, students created artistic works based on chapter 12 of the biblical book of Numbers. Four of the twelve student groups created works that directly engaged with their conceptions of God as represented in the text while also making direct links to God's role in their lives. Learning through the arts can be a powerful tool that teachers can draw on in order to provide space for students to reflect on their understanding of God and as a way to engage students in conversations about God.  相似文献   

12.
Over the last three decades, there has been a burgeoning of research on teacher identity. While the various bodies of work produced are very valuable, further lines of enquiry need to be pursued in order to take account of the complexities involved. This paper on the conception, construction, and maintenance of the identity of Roman Catholic female religious teachers in Ireland from the mid-1930s to the mid-1960s is offered as one contribution. Being restricted to a particular time and place, it is a response to those who have emphasized the need to investigate teacher identity in different national contexts. Secondly, by focusing on female teaching religious, it highlights the importance of studying different ‘types’ of teachers other than those identified by age group, school subject, or grade level taught. Thirdly, it represents a shift in research framing away from the more usually utilized concepts of ‘personal identity,’ ‘social identity,’ ‘professional identity,’ and ‘the self.’ Documentary evidence and oral testimony indicate that the professional life of the female teaching religious was viewed by them as being integral to their religious vocation. This particular notion of vocation embodied a spiritual belief in being called by God, to work for God. Thus, it meant that the female teaching religious approached teaching, quite literally, with religious zeal. It also meant that their commitment was, first and foremost, to their religious life and that teaching, while deemed to be very important, was always in accord with and, where necessary took second place, to that life.  相似文献   

13.

The author replies to an attack, made by Rowland et al. in Teaching in Higher Education 3(2), on the practice and profession of university teaching development (also known as 'academic development' and 'educational development'). It argues that by omitting reference to Scholarship, Rowland has confused his subject-matter, since the so-called 'dichotomy' between research and teaching on which the argument is based has been transcended since Boyer's work. It argues that teaching development is a legitimate second-order practice in the same family as literary and artistic criticism and similar fields. It appeals for a close collegial relationship between teachers and teaching developers, based on mutual respect, understanding and appreciation of each other's contribution to the academic enterprise. This is necessary in the face of the onslaught of the corporate managerialism that has (on his own admission) triggered Rowland's work. Written from an Australian perspective, the paper contributes to a dialogue about vital contemporary issues in Higher Education.  相似文献   

14.
夫妻间的称呼跟其他亲属间的称呼相比,内容丰富,形式多样。本文针对中日韩三国夫妻间的面称进行了比较,其结果表明中日韩三国很大程度上有着相似之处,同时又有着不同之处。从这些称呼中,也可以间接地看出夫妻间的不平等关系。  相似文献   

15.
Institutions of Christian higher education are charged with helping students steward their current callings and prepare for future callings (Plantinga, 2002). Subjective knowledge, or knowledge of self, plays an important role in this sort of vocational discernment. John Dirkx's “soul work” can help educators lead their students to a deeper understanding of themselves. Soul work does not require additional course content but rather heightened attentiveness to the emotional reactions of students as they engage both course material and their colleagues in a learning environment. This article introduces faculty in Christian higher education to soul work and equips them to apply relevant concepts to their pedagogy.  相似文献   

16.
ABSTRACT

The importance of the concept of reflective practice within the teaching profession has been stressed heavily in recent decades. How it is enacted and how beginning teachers, in particular, have been encouraged to exercise it remains somewhat unclear, with the risk that it becomes a cursory, ill-informed exercise in self-affirmation rather than a central pillar of professional life. In this paper, Hannah Arendt's thinking on judgement, drawn from her studies of Kant, and particularly her concept of ‘enlarged thought’, are used to suggest a stronger basis for the nature of reflective practice and for the validity of the professional judgement involved. The paper concludes with some suggestions as to what could be involved in making fruitful use of Arendt's concept of judgement in the development of beginning teachers as reflective practitioners.  相似文献   

17.
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18.
Abstract

Within the social work profession, one's world view, one's beliefs and values based on one's experiences, strongly influences one's practice and comfort with groups.

This paper will examine some of the different ways of viewing the world held by practitioners and students in relation to the likelihood that they will be able to work effectively with groups. Such examination, and the identification of the differences among social workers that results from it has implications for both teaching and supervision in social work. These implications will be discussed and specific principles and techniques for teaching social workers, in education and in supervision, based on their world views will be described. This paper aims to enrich education for group work so that the community of social group work practitioners can grow and continue to thrive.  相似文献   

19.

This article addresses the issue of promoting spirituality as a dimension of pastoral care in schools. The everyday practice of caring and giving may leave carers tired, depleted of spiritual sustenance, and without practices that nurture their spirituality. This article proposes that spirituality is an essential element of pastoral care, and that it can be promoted through examination of one's sense of vocation, bodywork, journal writing and nurturing soul friends.  相似文献   

20.
What might globalization and the demographic shift in Christianity mean for faculty development programs? What faculty members need most is the ability to imagine globalization as Christians. This article surveys and critiques the most powerful and persistent accounts in the current contest of narratives within the field of global education. These are national security, economic success, missionary or humanitarian impact, and cultural appreciation. Each of these has constructive elements, but all are liable to reductionism and narcissism.

Christian global education needs a different narrative: Christian cosmopolitanism. Cosmopolitanism is the idea that all human beings belong to a single world community. Christianity grounds cosmopolitanism in the belief that all human beings share an identity as special creations of God, formed in God's image to be God's children. Humans are also created to dwell in relationship with each other. This narrative framework helps Christian learners unmask their cultural assumptions and see how even their Christian faith has been colored by such assumptions. Cosmopolitanism helps them work through their cultural limits and gain an appreciation of the contributions of many cultures, including what it means to be a Christian.

The article suggests four ways to build Christian cosmopolitanism via faculty development: sharing stories about cross-cultural encounters and how they induced fresh learning; generating new encounters via traveling seminars; convening reading groups that address issues of cosmopolitan identity, global Christianity, and human connection; and creating new campus events and liturgies to enact commitment to Christian cosmopolitanism.  相似文献   

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