open draft response to a guide to religious ministries, 2002, one of the items I got for $2 a bag in Winchester, VA (including six pr ferragamo and bruno magli slingbacks and three pr leather slip on sandals (red maine trotters, black patent talbots flats, ... and airplane books and levis, a sweater, a shirt, and not including black hills gold earrings and amethyst earrings for 50 cents)

ah, materialism and the opprtunities a 6 - 7 N foot accords

the decision to dedicate one's life/self to a vocation is different than tht of choosing a career

of course, we all have several careers, aside from our vocations, but there are those with trditional vocations, or without them -- ex., parenting as a vocation or adopted vocation vs. inattentive or accidental/inattentive parenting or "assumed" giving birth to children w/o western high culture "parenting" -- and there are those with non traditional vocations -- artists -- and there are those with careers that some others have as vocations -- ministry, scholarship/teaching, etc.

can this decision be recast as an answer to a question -- what will I do with my life? vs. what will I be / who am I? -- I say 1) only insofar as one desires to actually control the uncontrollable can one attempt to make these decisions -- not just once and for all but at all -- although these questions are of course always at the forefront of the thoughts of a fully conscious human

questions are not answers, and decisions are; it is interesting the greater tension between "deciding" what one's real essence / being IS or WILL BECOME versus "deciding" the meaning -- the interpretation of the process and series of events and objects produced in a life -- one would like to have applied to one's efforts/process

here our book goes onto claim that a question about being -- a "call" to "answer" the question Doris Day sang /discussed in "que sera, sera" -- a "call" to "nounship" (state of being) is THE CALL


the commitment to the religious vocation section is weird; I think it is trying to communicate the way that a sense of purpose proceeds from the tautological relationship between honoring what one IS and BEING

this view of vocation is that vocation expresses what one is / one's being, while occuptions do not do this

I love tautology; I think it is an honest philosophical relationship / core; so I don't really understand how things like social service, or placing moral values into practice in some way can be confused with this sort of direct vision of the being verb (by some said to be the idea of "god")


is a life of prayer the same as a life of poetry

how can a life of pryer relate one to community / society rther thn be a closed feedback loop? the comparison to a life of writing -- even poetry -- makes this more cler EXCEPT THAT only "god" "reads" prayer unless one dabbles with canon, no?

and what does it mean to change literary or religious canon, differently thn it means to pry -- more different than it means to write, although all writing has at some goal the goal to change canon

whaat gives meaning to being or the pursuit? well, the prctice, the work

not "faith"

except -- is prayer work? does it effect? not directly, and *essentially* not directly, but as a relationship / a communication with the esoteric in a way tht poetry is eminntly practical

and here our book urges that relavance is tailoring message to udience, and not about meaning at all

think life through
reading is important
the more one knows, the more one can manipulate
manipulate decisions / answers

do things that further the pursuit


strange equation in the text: one w/ a religious career = servant
(not the strange portion)
someone doing, committed to doing AND serving
a symbol of service -- in word deed and being (how diff from previous? in an artist?)

happiness in fulfilling one's pursuit the lifetime reward (the tautology, w/o canon change)


what are we called by (vocation)
we hear it in convenient times


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