Spiritual Disciplines for the Christian Life, by Donald S. Whitney

"Commenting on the difference between the disciplined and the undisciplined way, he wrote, Nothing was ever achieved without discipline; and many an athlete and many a man has been ruined because he abandoned discipline and let himself grow slack. 

Coleridge is the supreme tragedy of indiscipline. Never did so great a mind produce so little. He left Cambridge University to join the army; but he left the army; he returned to Oxford and left without a degree. 

He began a paper called The Watchman which lived for ten numbers and then died. It has been said of him: "He lost himself in visions of work to be done, that always remained to be done. Coleridge had every poetic gift but one—the gift of sustained and concentrated effort." 

In his head and in his mind he had all kinds of books. But the books were never composed outside Coleridge's mind, because he would not face the discipline of sitting down to write them out. 

No one ever reached any eminence, and no one having reached it ever maintained it, without discipline." 

from "Spiritual Disciplines for the Christian Life" by Donald S. Whitney

Dualism in the Christian Era, by John D. Beckett

From "Loving Monday," by John D. Beckett

The Greeks couldn't get away from the concept of "dualism"—the idea of higher and lower planes of ideas and activities. 

 

Plato was the clearest on this. He sought to identify unchanging universal truths, placing them in the higher of two distinct realms. 

 

This upper level he called "form," consisting of eternal ideas. The lower level he called "matter." This lower realm was temporal and physical. Plato's primary interest lay in the higher form. He deemed it superior to the temporary and imperfect world of matter. 

 

The rub comes when we see where Plato placed work and occupations. Where, indeed? In the lower realm.

 

Nearly a thousand years later, in the fifth century A.D., Augustine sought to merge Platonic thought into a Christian framework. This approach resulted in a distinction between "contemplative life" and "active life"—the same distinction between higher and lower, but with different names. 

 

The higher of these realms came to be equated with church-related concerns that were considered sacred, such as Bible study, preaching and evangelism. 

 

Other things were secular, common, lacking in nobility. 

 

Where did Augustine place work and occupations? As with Plato before him, in the lower realm. 

Thomas Aquinas, in the thirteenth century, furthered this derogatory notion of work as he perpetuated the dualism of Greek thinking. He also categorized life into two realms, which he called Grace and Nature. Revelation, which gave understanding to theology and church matters, operated in the upper realm of Grace. 

In the lower realm of Nature, man's "natural" intellect stood squarely on its own. Business and occupations, operating in the lower realm, didn't require revelation. 

According to Aquinas, they survived quite well on a diet of human intellect and reasoned judgment. 

Now we bring this dichotomy up to the present. Francis Schaeffer, one of the modern era's greatest thinkers, wrote on the more recent impact of dualistic thinking. In A Christian Manifesto, he speaks of the flawed view of Christianity advanced through the Pietist movement in the seventeenth century. 

Pietism began as a healthy protest against formalism and a too abstract Christianity. But it had a deficient, 'platonic' spirituality. It was platonic in the sense that Pietism made a sharp division between the 'spiritual' and the 'material' world—giving little, or no, importance to the 'material' world. 

The totality of human existence was not afforded a proper place. Christianity and spirituality were shut up to a small, isolated part of life. 

The result of such a view is that the activity of work is removed from the sacred realm and placed squarely in the secular—making it "impossible" to serve God by being a man or woman in business. 

To me, this is a startling revelation! 

Now here's a question for you. Has this view affected you, as it has me? Second-Class? 

I can now see that the perspective of the Greeks, established so many years ago, continues alive and well to the present day, influencing and distorting our perception of work. 

For years, I thought my involvement in business was a second-class endeavor—necessary to put bread on the table, but somehow less noble than more sacred pursuits like being a minister or a missionary. 

The clear impression was that to truly serve God, one must leave business and go into "full-time Christian service." Over the years, I have met countless other business people who feel the same way. 

The reason is clear: Our culture is thoroughly saturated with dualism. In this view, business and most occupations are relegated to the lower, the worldly, the material realm. As such they are perceived to lack dignity, spirituality, intrinsic worth, and the nobility of purpose they deserve. 

Schaeffer, looking back over the legacy of nearly three millennia of Greek thought, proposes this radically different view of true spirituality: It is not only that true spirituality covers all of life, but it covers all parts of the spectrum of life equally. In this sense there is nothing concerning reality that is not spiritual. 

Indeed, there is a dramatically different way to view the world and our work—a view that liberated me to see business as a high calling. But to find this view, I had to look through a different window. 

This text is from "Loving Monday," by John D. Beckett, pages 67-69