Vocation

Tomorrow is Labor Day in the US. As I have done in the past for Labor Day, I re-post part of a 1942 address by Dorothy L. Sayers: "Why Work?" (pdf):

I HAVE already, on a previous occasion, spoken at some length on the subject of Work and Vocation. What I urged then was a thorough-going revolution in our whole attitude to work. I asked that it should be looked upon—not as a necessary drudgery to be undergone for the purpose of making money, but as a way of life in which the nature of man should find its proper exercise and delight and so fulfill itself to the glory of God. That it should, in fact, be thought of as a creative activity undertaken for the love of the work itself; and that man, made in God's image, should make things, as God makes them, for the sake of doing well a thing that is well worth doing. ....

It is the business of the Church to recognize that the secular vocation, as such, is sacred. Christian people, and particularly perhaps the Christian clergy, must get it firmly into their heads that when a man or woman is called to a particular job of secular work, that is as true a vocation as though he or she were called to specifically religious work. .... It is not right for her to acquiesce in the notion that a man's life is divided into the time he spends on his work and the time he spends in serving God. He must be able to serve God in his work, and the work itself must be accepted and respected as the medium of divine creation. ....

Where we have become confused is in mixing up the ends to which our work is put with the way in which the work is done. The end of the work will be decided by our religious outlook: as we are so we make. It is the business of religion to make us Christian people, and then our work will naturally be turned to Christian ends, because our work is the expression of ourselves. But the way in which the work is done is governed by no sanction except the good of the work itself; and religion has no direct connexion with that, except to insist that the workman should be free to do his work well according to its own integrity. ....

Dorothy L. Sayers, Creed or Chaos?" Harcourt, Brace and Company, 1949, pp. 46-62.

Repent!

Paul Kingsnorth writes "I Found Freedom Along the Alaska Highway," sometimes quoting from Robert Pirsig's Zen and the Art of Motorcycle Maintenance as here:

Pirsig’s 1968 road trip took place in a revolutionary year. There were fires all around him in America, but he could see where the real enemy lay:

Programs of a political nature are important end products of social quality that can be effective only if the underlying structure of social values is right. The social values are right only if the individual values are right. The place to improve the world is first in one's heart and head and hands, and then work outward from there.

There’s a Greek word for this: metanoia. In English, it is usually translated as “repent.” It’s the first word Jesus of Nazareth is recorded as saying as he begins his mission. Sometimes we think it means “say sorry to God or get cast into hell,” but actually it means “turn around.” It means “change yourself”—your heart, your mind, your way of seeing. It all starts there. We all know this really, but simply accepting it would leave all the overthinkers with nothing to do.

Paul Kingsnorth, "I Found Freedom Along the Alaska Highway," The Free Press, August 28, 2025.

Reading when young (or old)

Once again this summer, The Telegraph offered "The best children’s books for every age group." It's a pretty good list. A few examples:

Four- to five-year-olds

Winnie-the-Pooh (1926) by AA Milne

In his 1939 memoir, It’s Too Late Now, AA Milne raged at how the “bear of very little brain” had undermined his reputation as a serious writer. For though Milne wrote seven adult novels and 34 plays, the extraordinary success of Winnie-the-Pooh and The House at Pooh Corner (1928), with line drawings by EH Shepard, eclipsed any of the Englishman’s other literary efforts. They show Milne to be a brilliant observer of human behaviour, to the extent that the animals in the Hundred Acre Wood, be it pompous Owl or melancholic Eeyore, have become part of the cultural lexicon. And just as you’re never too old to read Pooh, you’re never too young: the books will give any inquisitive child an Arcadian first step into plot-driven stories.

The Tale of Peter Rabbit (1901) by Beatrix Potter

Beatrix Potter’s stories contain all manners of horrors, from Squirrel Nutkin’s tail being broken off by Old Brown the owl to Benjamin Bunny’s young family being kidnapped by a hungry badger. The Tale of Peter Rabbit begins with a particularly gruesome image, as Peter’s mother warns him not to go into Mr McGregor’s garden: “Your father had an accident there; he was put in a pie by Mrs McGregor.” Not always a comforting read, then. But Potter’s exquisite illustrations, with their teasing interplay between fantasy and realism, make for some of the most enchanting children’s stories of all time.

Nine- to eleven-year-olds

The Lion, the Witch and the Wardrobe (1950) by CS Lewis

CS Lewis’s postwar fantasy has inspired more literary analysis than almost any other work of children’s fiction; but it’s part of the novel’s magic that its subtext can be enjoyed in blissful ignorance. Countless fans have reported that they read it for the first time unaware even of its Christian allegory – let alone the academic theories that link the trees in the Narnian woods, like Kerr’s hungry tiger, to the Gestapo. Lewis understood the unbridled power of a child’s imagination: no child who has followed the adventures of the Pevensie children will look on a wardrobe the same way again.

The Wind in the Willows (1908) by Kenneth Grahame

The poetic language in Grahame’s story, which is set in a bucolic Edwardian England, might strike the modern child as old-fashioned. But they should persevere: the tale of Mole, Ratty, Badger and their trouble-prone friend Toad is a dazzling combination of enchantment and psychological acuity. As with Winnie-the-Pooh, the characters have acquired a universal quality. We may not be lucky enough to know a Ratty – but we all know a Toad: “I have the gift of conversation. I’ve been told I ought to have a salon, whatever that may be.”

(more, perhaps only available to subscribers)

Emily Bearn, "The best children’s books for every age group," The Telegraph, July 15, 2025.

Buchan

Although published more than three years ago, I only came across it yesterday while searching for something else. Buchan is one of my favorite early 20^th century authors. From "Important lessons from a neglected Christian writer":

If asked to list important lay Christian writers from the twentieth century, people tend to list names such as GK Chesterton, CS Lewis and JRR Tolkien. One name that will probably not figure is John Buchan. Yet this omission is unfortunate, because Buchan was one of the twentieth century's most prolific and widely read British Christian authors, and, more importantly, he is an author whose works still have much to teach Christians today.

Buchan is best remembered today as the author of The Thirty-Nine Steps, but there was far more to his life than the writing of this single book. ....

Buchan...stands in the Christian tradition of moral realism. In his writings he teaches us that right and wrong, good and evil, are not mere human political inventions, but have objective existence, and that human beings have to take the right side in the battle between them. ....

[I]n Greenmantle, his hero, Richard Hannay, is rescued by the wife of a woodcutter while lost on an undercover mission in Germany in World War I. Her husband is away in the German army fighting the Russians, and she and her children are poverty-stricken and have very little food. However, out of Christian charity, she unhesitatingly offers food and shelter to Hannay, who is suffering from a bout of malaria, and her example changes Hannay's attitude completely:

'When I saw the splintered shell of Ypres and heard hideous tales of German doings, I used to want to see the whole land of the Boche given up to fire and sword. I thought we could never end the war properly without giving the Hun some of their own medicine. But that woodcutter's cottage cured me of such nightmares. I was for punishing the guilty but letting the innocent go free. It was our business to thank God and keep our hands clean from the ugly blunders to which Germany's madness had driven her. What good would it do Christian folk to burn poor little huts like this and leave children's bodies by the wayside? To be able to laugh and to be merciful are the only things that make man better than the beasts.' .... (more)

Buchan wrote in the inter-war years, and his books sometimes reflect prejudices common in Britain then, particularly anti-Semitism. I have posted about that before, and especially recommend this Gertrude Himmelfarb essay.

Martin Davie, "Important lessons from a neglected Christian writer," Christian Today, April 23, 2022.

Silent people

Cosmo Landesman "In praise of the silent people":

We Silent People don’t sign on-line petitions or go on protests to show solidarity with this group or that one. We don’t tweet our outrage, or blog our bile. We prefer to keep what we think to ourselves. When a verbal punch-up erupts over Gaza or trans rights at a dinner party, I stay silent and wonder what’s for pudding. ....

We do not lack empathy or understanding. We watch what is happening – in Gaza, Myanmar, Sudan, the Congo – with the same amount of horror as any activist. So why do we remain silent?

Because so much protest in the age of social media is just noise, theatre and virtue-signalling. Digital activism is the fomo of politics. It’s not about the rights and wrongs of issues and actually trying to resolve the great conflicts of our time, and everything to do with identity politics and tribal affiliations. In taking positions at dinner parties, we are presenting who we are.

Our political discourse has become so adversarial there’s no longer any point in exchanging opinions with the person sitting next to you. The days in which debates or conversations were conducted to inform and expand minds are over. ....

Cosmo Landesman, "In praise of the silent people," The Spectator, August 19, 2025.

"Christian nationalism"

Mark Tooley on "Douglas Wilson’s America." The subtitle is "His work to create a confessionally Christian state is the wrong antidote to what he seeks to cure." From that post:

...[T]he chief challenge to Christianity in America, and perhaps even to the broader unity of our democracy and civil society, is the stunning decline in religious affiliation. Only several decades ago, 90 percent of Americans identified as Christian, and now just about 60 percent do. Nearly 30 percent identify with no religion. Americans are not bewitched by Hindu statues or other religions; they are less interested in institutional religion. The fault can lie only with America’s Christian churches, which no longer command transgenerational loyalty. Yet few postliberals, religious or not, talk about the imperative of reviving churches and their affiliated institutions in America, absent which there can be no “Christian America.” Many postliberals celebrate Hungary under Viktor Orbán, who stresses his nation’s Christian identity. Recent data shows that church attendance in Massachusetts is 50 percent higher than in “Christian” Hungary, where the regime, despite its rhetoric and state-controlled media, has not increased religious observance. No government can.

Christianity can survive and thrive in America, as everywhere else, only through evangelism—making new converts—and discipling—strengthening its adherents in the faith. An agenda of state promotion of Christianity may rhetorically scratch itching ears eager to attack liberalism and its principles of religious freedom and legal equality for all. But it almost certainly will have no effect on rejuvenating Christian influence. At least Wilson, unlike most of the rhetoricians and social influencers touting Christian nationalism of some sort, is a pastor who plants churches and builds Christian institutions. Many of his ideas are offensive, unhelpful, or implausible. The company he keeps and the followers he attracts are often disturbing. .... (more)

Mark Tooley, "Douglas Wilson’s America," The Dispatch, August 17, 2025.

Conviction or compliance?

I was a public school teacher in Madison, Wisconsin. Many (most?) of the students in my high school classes had political and social opinions that differed from mine. If I created the kind of classroom atmosphere described below, it was certainly not my intention, and it would have definitely contradicted my teaching philosophy. This article from The Hill discusses what many college students believe they need to do to succeed.

On today’s college campuses, students are not maturing — they’re managing. Beneath a facade of progressive slogans and institutional virtue-signaling lies a quiet psychological crisis, driven by the demands of ideological conformity.

Between 2023 and 2025, we conducted 1,452 confidential interviews with undergraduates at Northwestern University and the University of Michigan. We were not studying politics — we were studying development. Our question was clinical, not political: “What happens to identity formation when belief is replaced by adherence to orthodoxy?”

We asked: Have you ever pretended to hold more progressive views than you truly endorse to succeed socially or academically? An astounding 88 percent said yes.

These students were not cynical, but adaptive. In a campus environment where grades, leadership, and peer belonging often hinge on fluency in performative morality, young adults quickly learn to rehearse what is safe. ....

Late adolescence and early adulthood represent a narrow and non-replicable developmental window. It is during this stage that individuals begin the lifelong work of integrating personal experience with inherited values, forming the foundations of moral reasoning, internal coherence, and emotional resilience.

But when belief is prescriptive, and ideological divergence is treated as social risk, the integrative process stalls. Rather than forging a durable sense of self through trial, error, and reflection, students learn to compartmentalize. Publicly, they conform; privately, they question — often in isolation. This split between outer presentation and inner conviction not only fragments identity but arrests its development.

This dissonance shows up everywhere. Seventy-eight percent of students told us they self-censor on their beliefs surrounding gender identity; 72 percent on politics; 68 percent on family values. More than 80 percent said they had submitted classwork that misrepresented their views in order to align with professors. For many, this has become second nature — an instinct for academic and professional self-preservation. .... (more)

Forest Romm and Kevin Waldman, "Performative virtue-signaling has become a threat to higher ed," The Hill, Aug. 13, 2025.

"The sage on the stage"

My teaching style was primarily the lecture. There was pressure, especially in the '70s, to avoid lectures in favor of students sitting in a circle and sharing what little they knew. However, it always seemed to me that, having formally studied a subject in college and graduate school, I was qualified to share it, translating it into understandable terms for my students. It was incumbent on me to make the lectures interesting and to respond to questions. But what was the point of requiring teachers to have advanced education if it wasn't intended to be used? Consequently, I liked "Don’t Yank the Sage From His Stage":

.... Relegating the teacher to a secondary (or even tertiary) supporting role as a “guide on the side” implicitly devalues what it is that sets him apart from his students: his education, knowledge, and professional experience. We reduce him to a mere repository of information. This may have initially been a bug in the system, but, in any case, it is now a feature. The transformation of the teacher’s role from “sage” to “guide” and the corollary “flip” of the classroom have been aided by obsessions with “power,” biases against “privilege,” and efforts to dismantle “systemic” and “institutional” structures of “oppression”—all of which are represented by the “sage on the stage.” ....

Contrary to widespread characterizations, the sage on the stage does far more than merely transmit information to a necessarily passive audience. The lecture, writes Amanda Fulford and Áine Mahon, “should … be seen as a special form of human encounter.” And it is a human encounter that allows for the kind of “guidance” that the flipped classroom may or may not actually provide in practice.

This is particularly true when the lecture is delivered live. Students not only are able to think critically about the material that is being presented, but they may also be able to ask questions about it and receive answers in real time. They may even be able to engage in dialogue with the lecturer. ....

A good lecture isn’t the regurgitation of information gleaned from sources that could be provided directly to students to be read on their own. It is the product of the kind of active learning that teachers seek to promote—a synthesis of information, critical analysis, and informed interpretation on a specific subject, carefully prepared within a particular context for a target audience for specific purposes. In this, it serves as a real-world example of “active learning.” In a piece titled “In Defense of Lecturing,” professor Mary Burgan notes that lecturers serve as “models of knowledgeable adults grappling with first principles in order to open their students’ understanding. […] The phenomenon of a grown-up person capable of talking enthusiastically and sequentially can show students how they themselves might someday be able to think things through.” Lectures thus provide students with the opportunity to see that “the passionate display of erudition [is] valuable in itself—regardless of the rewards of approval or popularity.” Those students “rarely … have the chance to observe intellectual mastery and excitement in their daily world. When they find it on a campus, it validates the life—the liveliness—of the mind.” ....

None of this means that direct instruction is always the best approach—that there is no room at all for facilitated “active learning” in an occasionally “flipped” classroom. In practice, almost every sage occasionally leaves the stage to guide from the side. As Peter Stanton argues, “the ideal teacher should be able to act as both a sage on the stage and a guide on the side, and they should carefully evaluate when it’s most valuable to use each approach.”

What I do mean, however, is that the guide on the side is no substitute for a sage on the stage. Students do, in fact, need a sage—for his education, knowledge, experience, and expertise. And if students are to receive the full benefit of these things, the sage needs his stage—even if he may occasionally leave it to guide from the side. (more)

David C. Phillips, "Don’t Yank the Sage From His Stage," Martin Center for Academic Renewal, August 8, 2025.