“Appreciative Knowledge”: Another Model for Interfaith Vocational Exploration

I read Daniel Meyers’ “Interfaith Vocational Exploration: Proceed with Caution” with interest. I appreciate his recognition that the word and concept of vocation, at least as narrowly construed, comes from a particular and, at least in Western societies, privileged position. As he notes, this implies concomitant need to “proceed with caution,” because other faiths are by necessity having to “translate” and respond to Christianity’s terms, ideas, and paradigms. As a Buddhist at a Lutheran college, I have sometimes had concerns about question-and-answer periods when Buddhist speakers were called on to respond to questions about parallels (or lack thereof) to Christian concepts. I often felt that the short answer demanded in such circumstances distorted ideas about my religious tradition, or missed the main points about my faith. Like Meyers, I think the literature on interfaith dialogue can be a helpful resource in thinking and talking about interfaith vocational exploration. However, I would like to propose a different model.

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In praise of non-elite institutions

Dr. Katherine Maloney
Professor of Chemistry at Point Loma Nazarene University in CA

This spring, images of Hollywood stars ducking out of courtrooms accompanied astounding details of an admissions scandal that implicated several elite educational institutions. Some readers were horrified at the revelations while others categorized the pay-to-play schemes as part of a larger culture of corruption – why should higher education be immune? Whether you were surprised or not by the complicated details, it was difficult not to be disgusted. But Katherine Maloney, a graduate of Pacific Lutheran University who now teaches chemistry at Point Loma Nazarene University, had a slightly different response.

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Vocation and Diversity: Some Institutional Considerations

Given the cost of higher education, it is not surprising that parents and many students see college’s purpose as providing students with the skills to make a good living. Colleges, especially colleges in NetVUE, see their vocation in wider terms: to allow students to reach their full potential, intellectually and personally, to become good citizens, to find a meaningful path in life.  I have long argued that given our globally interconnected world and pluralistic country, it is part of our vocation as educational institutions to give students the knowledge and experiences that would allow them to understand and navigate that world. The way difference is now being used to divide, this has only gotten more important.

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“When Hope and History Rhyme”: Some Thoughts on Imagination and Vocation

Cliffs of Moher on the west coast of the Republic of Ireland. Photo taken by the author.

“Whatever is given,” says Nobel prize winning poet Seamus Heaney, “can always be reimagined.” For the past six years I’ve taken students to Northern Ireland (as well as the Republic of Ireland), and each time I have two thoughts. First, nothing seems less able to help than the imagination. Bombs, shootings, riots, marches. Violent murals, omnipresent flags, banners, and painted curbs (red, white, and blue in Loyalist areas, green, orange, and white in Republican areas) all of which serve as warnings to the zone of loyalties one is entering. Then there are the peace walls, the ironically named concrete and barbed wire monstrosities erected by the British army to keep neighbors from murdering each other. “How with this rage shall beauty hold a plea?”

My second thought is that nothing is more urgently needed than imaginative push back. In his essay “Frontiers of Writing,” collected in The Redress of Poetry, Heaney (with a little help from American poet Wallace Stevens) voices an astounding call to exercise the civic imagination on behalf of the common good. Heaney says of the Loyalist majority in Northern Ireland that “everything and everybody would be helped were they to make their imagination press back against the pressure of reality and re-enter the whole country of Ireland imaginatively, if not constitutionally” (202). Because Northern Ireland and the work of Seamus Heaney have taught me so much about the power and limits of the imagination, my mind drifted to them during Dr. Robert Franklin’s closing plenary at the NetVUE gathering in Louisville last month, in which he argued for the imagination as a virtue to be practiced in leadership and institutions in the face of the challenges confronting America (challenges enumerated by Dr. Rebecca Chopp in her opening plenary). As I listened, I found myself wondering: Could America be helped if we began to believe that meaningful change could at least begin with the imagination? Could I persuade students that imaginative resistance and push back is itself a vocation? What happens when we think about the imagination as a confrontation with possibility?

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Terrible advice

We frequently entreat students to “find their passion.” Indeed, the notion that there is one thing for which they are destined and which they must discover can figure centrally in our work with students. We put significant resources into tools that help them identify their strengths and personality traits (or types), yielding a set of descriptors that then inscribes how they understand themselves, as if that is the key to unlock the door of vocation. But, as a recent article in the “Smarter Living” section of the New York Times suggested, “Find Your Passion” is terrible advice.

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Interfaith Vocational Exploration: Proceeding with Caution

Several years ago I found myself in the basement of a hallowed university hall serving as a chaplain’s office intern and flipping pancakes on a griddle for a study break. Students of all backgrounds were descending into the basement to hang out in the cozy space and grab some late-night pancakes in the midst of their studies. I chatted with students as they poured on the syrup or engaged in something I’ve never understood: covering their pancakes in peanut butter.  (Pluralism has its limits!)

Having gone to college at a school with a program for theological education housed in the chaplain’s office, it was natural for me to ask students, “So, what’s your vocation?” 

As if on cue, one of the staff members of the chaplain’s office rolled out of his office and waived the proverbial red flag: he pulled me over and shared with kindness that this was not a question we ask. Given the commitment the office has to a radical interfaith hospitality, asking students to conform their thinking to the terms and ideologies of one tradition was not appropriate. I have reflected upon this in the intervening years, and have been left wondering: Is there an authentic way to create pathways of vocational exploration for people of various faiths and secular identities without simultaneously asking them to accept a Christian construct of vocation?

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Mindfulness in Action: A Buddhist Reflects on Vocation

If someone had asked me when I was growing up if I had a sense of vocation, I would have had an easy answer. Yes! I have wanted to be a teacher since I was in the first grade. But if someone had asked me if my religion talked about vocation, I would not have had such a quick answer. Buddhism didn’t talk in those terms. The historical Buddha’s teachings were the result of his search to understand the causes of the suffering inherent in human life.

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