Frankena Model- Now I will press onto the Frankena section of the paper.

Some ideas in this section will overlap with the material I previously mentioned but most information will either offer a deeper understanding of certain issues or will explore new territory in greater detail. I will pose the question by sharing an unfortunate story. I have run into many conflicts while managing His Workmanship over the years. Although I cannot begin to address in detail the individual nuances of each conflict, I can prime the pump a little by offering a two-part controversy that deals with human relations among the workers and the clients. Hopefully this story will ground the importance of the subject matter for my Frankena model by highlighting how I need to strengthen the theological and spiritual formation grounding, clarify the aims, tweak the methods, and renew the implementation strategies of His Workmanship. Two years ago I was working a jobsite with three new workers on a certain Saturday. I usually take Sundays off and the whole next week was booked. I estimated the labor would only take one day for a crew of four workers, but as it turns out we still had more work to finish once the day was over. The client wanted the crew to come back the following day but I told him I was busy. This was when one of the new employees chimed in exclaiming that they were free to work tomorrow. The problem is this would not work out well since the customer pays me and I pay the workers a portion of the hourly rate I charge. Moreover, I had intentionally kept the hourly rate hidden from the workers because I did not deem it necessary to explain how much money I was making off their labor. After all, if they agreed to a certain rate then paying them exactly their wages is all that matters, right? Regardless of the validity of this argument without my knowledge or permission the client decided to ask my worker how much money they got paid and they both realized the amount of profit I was making. Later I discovered they exchanged numbers behind my back and agreed upon a new rate that was better for both parties because they cut me out of the equation. The results are reminiscent of a double-edged sword. The job got finished in sub-par quality because the workers were unskilled, so although the client saved money they were still unhappy. Yet it cut both ways because my new employees were released from serving with my company due to their schemes. Therefore, the relationship ties on both ends of the spectrum were ruptured due to ineffective leadership management on my part. Since then I have learned to explain the financial side of things to my workers ahead of time and have given the laborers higher wages. Even so, I still recognize that I have a lot of areas to improve on as the owner of His Workmanship and I hope to do so with this assignment. Heres my philosophy of ministry plugged into the Frankena model with not a few quotes from my biggest role-model and personal favorite Christian author: D. A. Carson. Ultimately, everything exists for the glory of God. The heavens declare the glory of God and the earth is full of his glory. The fish in the sea, the birds of the air, the animals on the ground; and most amazingly, the people of the earththese all were created to exalt the Creator, to magnify his holy name. Whether atheist or agnostic, male or female, young or old, black or white, Islam or Christian, Mormon or

Jehovah Witnessall people were made in the image of God for the purpose of worshiping God and him alone. Moreover, the God who is there is not only sovereign but also personal and has decided to reveal his attributes in time-space history; by using words and culture-laden symbols this God has disclosed truths about himself through the Scriptures. In the Bible humanity discovers the reality of sin and the need for pardon found in the person and work of Jesus Christ. For he himself bore our sins in his body on the cross, he has taken the curse of the law upon himself, and by his wounds we are healed. As a result of the Sons universal redemptive work, one day every knee will bow in heaven and on earth and under the earth, and every tongue will acknowledge that Jesus is Lord; all this will be to the glory of God the Father. During earthly existence, then, from Gods perspective all humans are no more obligated than privileged to know God, to love him and begin worshiping him now. For eventually everything that has breath will praise the Lord and profess the absolute lordship of Jesus Christ alone. No one else deserves the praise because this right is reserved for God alone by virtue of being the Creator and giver of life. In fact, to worship anything or anyone other than God would be the most horrific kind of idolatry; it would be the de-godding of God. Additionally, it is not far enough to say that God will not allow his creatures to put themselves at the center of the world as the ultimate purpose of existence, rather one must take it a step further and declare that God cannot share his glory with another. Hypothetically, if God did this then he would cease to be God and himself would become an idolater. It is the sole right of God to receive praise from the created order, not least of which includes humans. Thus I affirm that the ultimate purpose of humanity is to glorify God and to enjoy him forever and ever. This affirmation is, of course, bound up with the assumption that God exists and has revealed himself truly through the Bible. These are the epistemological starting points of the Christian worldview. At this juncture, it would be helpful to note an infinitesimally small bit about what the Bible says regarding the nature of God and the nature of humanity. Some of this will be a review of what we discovered earlier, but special emphasis will be placed on new things, namely the relationship between God and humanityespecially his chosen people. This discussion will naturally lead into foundationalism, how we know what we know, and how interpretative communities put it all together in such a way that individual perspectives are admitted without calling into question the Christian claims to knowing objective ahistorical truth. The attributes of God alone (to say nothing about the nature of humanity or how they relate to God!) would take way more time than this capstone paper permits. For want of time, then, I will confine myself to what I deem to be significant truths that relate most directly to my philosophy of ministry. The Bible is replete with evidence that God is a speaking God; therefore, he is personal and that God is a creating God; therefore, he is sovereign. It is simultaneously true that God is personal and at the same time he is sovereign, or more broadly that God is immanent and at the same time he is transcendent. The theological category of transcendence was given an all too brief excursus during the first stage of the Bibles

epic storyline (e.g. creation), but now let me explain it a bit more especially as it contrasts with Gods immanence. God is immanent in a general sense toward all people by virtue of his omnipresence. He not only created this world but also continually sustains it and as a result people everywhere on a daily basis come face-to-face with Gods handiwork. Whether this person is the physicist who studies the tiny sub-atomic quarks that make up DNA, or the astrologist whose heavy-duty telescope explores the vast array of galaxies, or the geologist who theorizes what effect the deterioration of tectonic plates has on the age of the earth, or the mother who gives birth to a beautiful baby, or the scientist who notes variation within species as genetic mutations occur and so hypothesizes that stronger animals survive longer than the weakall people everywhere encounter signs of Gods presence in nearly every domain of study. Moreover, it has been commonly agreed among evangelicals that all truth is Gods truth, so bible scholars need not fear that their theological system is in jeopardy when proven facts that align with objective reality are found in other fields of study. After all, this is my fathers world. Yet to his chosen people who belong to his covenant community God is immanent in a special sense being rightly called Immanuel God with us. In the old covenant his presence was symbolized to Israel by the tabernacle/temple, which represented the meeting place between God and his people. In the new covenant his presence is mediated to the members of the church in a trinitarian fashion. Entrance into the Fathers presence is granted on the basis of the Sons redemptive work since he is our only mediator himself being fully God and fully man. Yet access is only granted for those who by the illumination and conviction of Holy Spirit repent of their sins and place their faith in Jesus Christ. Subsequently, those who were once unsaved are now converted to Christianity, are born again, and receive the gift of the Holy Spirit, which is in fact the permanent and personal indwelling presence of God under the new covenant era. (Notice the distinction between the ways God generally relates to all people and the special ways in which he relates to believers. This ought to recall our discussion about Christians living in this world without succumbing to the ways of the world. It even serves as the basis for why believers are called prioritize loving fellow believers in their vocational setting over loving our fellow image bearers who remain outside the people of God and under the wrath of God). Therefore, it is clear that God is in fact immanent and personal but in what ways does the Bible describe God as transcendent and sovereign? Again there is mystery here but two compatible truths are communicated all throughout the pages of Scripture. The first truth is that humans are responsible for the decisions we make and will be held accountable to God on judgment day for the good and evil we do; yet on the other hand, the second truth teaches that God is sovereign over all things in such a way that all good deeds find their source in him and all evil is attributed to secondary agents. Thus God stands behind good an evil in different ways: asymmetrically. This view traditionally called compatibilism comes from a holistic interpretation of Scripture that seeks to synthesize the various ways Gods control relates to human freedom albeit with immense mystery. One must look not only at theology but also at anthropology especially viewing the relation between Christ and culture. God made mankind in his image

and God made the world good. Even though the world and the imago Dei are marred by the noetic effects of sin, God still in his common grace gives good gifts to all people, whether or not they are within his peculiar covenant people. Consequently, the Bible never regards the surrounding culture as either wholly evil or wholly good. Thus, the Christian has no justifiable grounds for making a wide sweeping declaration that either utterly condemns or approves of pagan culture. There is even a sense in which Christians though still distinct from culture are themselves part of the broader culture because they utilize the same language and inhabit roughly the same geographical location to name a few. This does not mean; however, that the church is subsumed in the current fades of pop culture, rather that Christ, his followers and even the writers of Scripture themselves have always communicated truths through symbol-laden words shared by the culture. Yet the simple reality of common demographics and language is not something to be frowned upon as if Christians are somehow forsaking holiness and succumbing to worldliness. There are arenas of evil and of good embedded in every culture and these are only identified by the absolute moral standards revealed in Gods Word. Moreover, some parts of the church may be morally good or evil just as some parts of culture may either be morally good or evil, but it is essential to recognize that the determining criteria for weighing their goodness or badness comes primarily from the Scriptures and secondarily from reason, experience, and tradition. While it is true that for the Christian our epistemological basis is the revealed word of God, it is no less true that wisdom demands we also look to other sources to assess whether certain cultural trends match up with reality. After all, all truth is Gods truth, whether found in the Bible or in science or somewhere else. Observations about Gods world will invariably point toward the Creator. D. A. Carson concisely explains this truth in Christ & Culture Revisited, Christians cannot long think about Christ and culture without reflecting on the fact that this is Gods world, but that this side of the fall this world is simultaneously resplendent with glory and awash in shame, and that every expression of human culture simultaneously discloses that we were made in Gods image and shows itself to be mis-shaped and corroded by human rebellion against God (Carson 49). That being said, there must be a special place reserved for biblical revelation since it is the only source of authority that has not been corrupted by the effects of sin, and in this way it is the epistemological foundation for the Christians worldview. That is why the ultimate purpose of life is the glory of God. It turns out that the Sunday school answer was right all along: because the Bible says so. Based on these foundational presuppositions and what they have to say about the nature of God and the nature of humanity, other venues of knowledge (e.g. experience, reason, tradition, etc.) are put in proper perspective. These other mediums are still valuable for the Christian worldview because all people remain in the image of God and nature still bears the marks of an intelligent designer; however, since people are finite they are inherently unable to know anything about God exhaustively, and since they are fallen even what they do know is subject to error. Therefore, since Gods special revelation is the only infallible source of knowledge, all other sources of knowledge are filtered through the truths of Scripture, or more accurately, ones interpretation of Scripture.

This brings me to hermeneutics. The topic is incredibly large and to merely scratch the surface would require several volumes of books, so I will be content to nibble at the edges a bit. I will begin by looking at contemporary cultures view on epistemology, and then I will explain what elements of this view can be preserved for Christians who want to be faithful to Scriptures authority without compromising on the reality of absolute truth. We live in a postmodern era that places much emphasis on the subjective interpreter. In the midst of fleeing from modernisms arrogant claim that one can objectively know objective truth they have retreated away from any notions that assert absolute claims to truth as if they were better or more superior than other competing truth claims. The argument runs something like this: there is no access to objective reality (if there is any!) apart from the interpretation of the knower, and the knower is bound by their cultural heritage, familial upbringing and personal biases. Since, therefore, every opinion is only an opinion and nothing more, an opinion that is determined significantly by culture, should not that opinion only extend to that immediate culture? After all something may be true for one person at one time and not true for another person at another time. Add to this the fact that peoples beliefs (not least religious beliefs) constantly change throughout time, and it is close to inevitable to conclude that every interpretation of reality must be equally valid. D. A. Carson himself says in The Gagging of God: Christianity Confronts Pluralism that according to postmodernism, No interpretation can be dismissed and no interpretation can be allowed the status of objective truth. To dismiss an interpretation presupposes you have some criterion to allow you to do soand if an interpretation is merely one among many possible interpretations, it is pointless to argue for its unique worth or against the equal validity (or non-validity!) of anothers interpretation (Carson 20). In other words, at the end of the day, philosophical pluralism travails over claims to absolute truth. The assumption behind this widespread cultural view on knowledge is that in order to know something truly it must also be known comprehensively. If one cannot know something with absolute certainty then there is still a slim chance it could be false, and that chance, though tiny it may be, warrants enough doubt to put off the claim or to deny it altogether. In Becoming Conversant with the Emerging Church D. A. Carson discerningly recognizes the polar extremes to epistemology that current culture puts forth, Many postmoderns channel the discussion into a manipulative antithesis. The antithesis is this: Either we human beings can know something absolutely, perfectly, exhaustivelyone might say omniscientlyor we human beings can at best glimpse some small perspective on something or other without any mechanism for discovering whether our perspective is an important part of the whole, a distorted view of the whole, or a skewed view of the whole, and so forthprecisely because we have no way of knowing what the whole is (Carson 104). Simply put, Carson contends that postmodernism builds their hermeneutic of suspicion upon the false dichotomy of knowing fully or not knowing at all. But is there not a place for knowing partially? Can one know something truly without knowing it objectively or without knowing it comprehensively? If not then humans cannot know something about anything; rather we will know nothing about everything! Is this radical relativism the only possible way forward? These

questions prompt me to make some final remarks on the Christian perspective of knowledge, looking specifically at the influence of the Holy Spirit, the limitations of the knower in a fallen world awaiting the hope of heaven, and the nature of faith as it applies to every worldview. Once these have been partly fleshed out, the rest of this paper will focus on how that understanding of reality affects the practical outworking of my philosophy of ministry in aims and methods as well as specific implementation of programs. Up until this point nothing much has been mentioned about the role of Holy Spirit other than the fact that he is the third person of the Trinity who manifests Gods immanent personal presence by indwelling believers. But two more things must be said that are pertinent to developing a philosophy of ministry in general and to understanding the epistemological veracity of Christian truth claims in particular. First, Holy Spirit helps our interpretation of Scripture giving us illumination into the mind of God and the meaning of the canonical authors. The Bible says, The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit (1 Cor. 2:14). Second, Holy Spirit endows believers with resurrection power and transforms our character from one degree of glory to the next, so that the questions we ask of the text are driven by Gods agenda as revealed within the text. Scripture also says, And we all, who with unveiled faces contemplate the Lords glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit (2 Cor. 3:17-18). Both of these realities have immediate bearing on working through the hermeneutical problem that postmodern epistemology rightly poses. The point oftentimes overlooked by modernism is that the subjects cannot know the object apart from their own specific perspective. However, postmodernism has swung the pendulum so far the other way that no room is left for an objective world out there. If all claims to objective knowledge are inherently subjective then how can the subject truly know anything, assuming of course true knowledge must be exhaustive which is part and parcel of postmodernitys manipulative antitheses, their false dichotomy. D. A. Carson deals with how Christians can come to know something truly though not omnisciently, while still maintaining the inevitable perspectivalism rightly emphasized by postmodernism. Here we are trying to interpret the text, and in some ways the text has interpreted usnot so much understood us, as shaped us, just as our attempts at understanding the text finds us actually reshaping the text as a reflection of who we are. So instead of going right in with the right question and coming back out with the truth, we find ourselves in a hermeneutical circle, going round and round and round (Carson 119). He calls this approach to knowledge the hermeneutical spiral, meaning that over periods of time the consensus among Christians in different cultures will spiral in closer and closer toward the transcendent truth in the middle. This is not to say that the finite creature whose mental capacities are distorted because of the noetic affects of sin will ever know fully. Though Holy Spirit gives spiritual insight and forms our character from one degree of glory to the next, unmediated knowledge is still reserved for the coming of the perfect. For now we see only a reflection as in a

mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known (1 Cor. 13:12). Yet, even in the new heavens and the new earth we will never be like God and absolutely know absolute truth from an omniscient and thus infallible vantage point. So we will always need some kind of faith both in the life and the life to come. Until the second coming of Christ and beyond, then, believers must, as both finite and fallible creatures, be content to know in part and to humbly take the rest by faith. Yet, this kind of faith is not superstitious nor is it a kind of crucifixion of the intellect that flees from reality to believe in the flying spaghetti monster or santa clause simply because I have faith. On the contrary, our faith has extra-textual referentiality meaning that our faith is always linked with what actually happened in reality, in time/space history. For example, we believe in Christs resurrection and according to Paul if that never happened then our faith is futile, we still remain in sin and, we are of all people most to be pitied (1 Cor. 15:19). Thus years ago when a reporter asked the pope, What if it could be verified beyond a shadow of a doubt that the bones of Jesus were discovered in Israel? What would that do to your faith? He responds, It would not do anything to my faith, for Christ has still risen in my heart. This comment cannot be further removed from how the apostle Paul viewed the hope that Christian faith brings and the facts of historical reality. Moreover, every worldview contains unprovable assertions or certain assumptions are built upon to arrive at conclusions that are not logically necessary and subsequently must be taken by faith. In other words, it is untrue to claim that worldviews such as empiricism or rationalism are purely evidence-based, so much to the point where faith does not play a decisive factor in their belief system. As Augustine said, I believe in order that I may understand. If this is true, which I think it is, then all belief claims are deeply rooted in faith even for the agnostic who claim to not know, that assertion itself is built upon assumptions concerning epistemology that require faith. So for the postmodern to say its fine if you believe in the heaven as long as it makes you happy and turns you into a better person in this life betrays that they have certain beliefs that go beyond science and include unproven faith in philosophical pluralism. More could be said here for the nature of reality is a very complex topic, but a firm grasp on epistemology is indispensible for the development of a systematic philosophy of ministry. To leave out theological and anthropological considerations as well as to neglect examination of contemporary cultures approach to hermeneutics, would simply be irresponsible and would eventually lead to irrelevancy. But now that these issues have at least to some extent been worked through, the question naturally arises: what are the aims of my ministry? Yes, the ministry is, in an ultimate sense, for the glory of God; and yes, the epistemological basis for this teleology is the Christian worldview as defined biblically, but precisely how does this look? Many overarching aims could be selected, but space prevents me from being comprehensive, so I will confine myself to a sampling of ministry goals. But first I will briefly describe a few statistics of my most pressing ministry setting. Roughly six years ago I founded His Workmanship Landscaping and since then it is growing rather fast. As mentioned earlier, the source of progress has

stemmed in part from various venues of advertisement, like the construction of a website, business cards distribution and t-shirts just to name a few. Primarily though Craigslist, a local online social network, I find both clients and workers to keep the business running. Nearly all my workers consist of male college students in their early 20s or late teenage years, while the clients are more diverse ranging from 30s and 60s. Most customers are married and work full time so they are unable to be preoccupied with tedious manual labor tasks such as pulling weeds. Most workers are single, still live with their parents over the summer, and are deeply entrenched in secular culture and are remarkably influenced by postmodernisms view on epistemology. During the time on the jobsite, whether on lunch break or while working, I normally engage my laborers with the gospel yet how I do this varies from person to person based on several factors, which will be examined later. I bring all this up to explain that my biggest opportunity for ministry comes through my summer time vocation, and as a result, though a few Christians jump in the picture every now and then, my overarching aim is geared primarily towards unbelievers of some sort. Now this is clearly a freakishly broad audience that basically describes every person who is not yet a Christian. Moreover, the term unbelievers does not take into account important variables such as what they do believe and what they have gone through, which are pertinent to the development of my methods and implementation; however, for one thing there is not enough space to address these issues here and second, it is impossible to know all the beliefs and experiences of the workers and clients ahead of time. Therefore, the following paragraphs will briefly expound on a few overarching aims that I wish to accomplish through this unofficial ministry. My first anticipated result is that both the workers and the clients gain a clearer understanding of the Christian worldview especially the ins and outs of the gospel. As a gifted evangelist, I have a heart for the proclamation of Gods means for distributing salvation to lost soulsthis means is the death and resurrection of Jesus. The mission of the Messiah was to usher in the kingdom of God by holistic ministry caring for both physical as well as spiritual needs. This is my vision too. On the business side of things, I want to please the customer by doing good work one house at a time (my slogan!) and I want to demonstrate financial generosity and humility as a boss. On the spiritual side of things, for the client I hope to seize opportunities to verbally share the faith and exhibit the gospel with signs and wonders, and for the workers I would like to build deeper relationships so that that my proclamation of the gospel may be founded upon a genuine care for their overall well-being as a person. Simply put, for all those I come into contact with I want to be a faithful witness both in word and in deed. As a subcategory of this first point, my desire is that they would tell their friends and colleagues that I am an honest worker. In my advertisements I lay special emphasis on the fact that I am a graduate student pursuing a degree in Christian Formation and Ministry in hopes of going into ministry full-time. Without exception, then, all the clients know that I am a believer and not a professional landscaper with expert qualities and competence. Yet this is not to say that I am just an average run-of-the-mill company with no distinctives that attract more business.

On the contrary, customers have repeatedly noted that they chose my services not only because of the honesty and integrity they assume to be part and parcel of my religious pursuits, but also because they support higher education and want to help students pay off college loans. My prayer is that my struggle with greed may not hinder my witness and get in way of advancing Gods kingdom Finally, it would be nice if the workers and clients would develop a greater respect for those who claim to follow Jesus through the way I conduct myself in the midst of miscommunications and other dilemmas. In relation to last summer, I cannot say that I succeeded in any sense of the word in this area. Time and time again my pride and greed got in the way of establishing a good reputation for Christian businessmen. This is also crucial for my own ministry since the Bible says one of many prerequisites the aspiring pastor must have is a good reputation with outsiders, so that he will not fall into disgrace and into the devils trap (1 Tim. 3:7). If unbelievers are going to take me seriously I must live above reproach responding in utter humility in matters related to miscommunication. In short, the overarching aims for my summer landscape company is first, to faithfully proclaim the full gospel for the glory of God and second, to live it out in such a way that wins the approval of outsiders and gains a good reputation, ultimately so that God may be glorified in me. However, this requires casting off the works of darkness such as pride and greed, and putting on the virtues of humility and dependency. Yet is the pursuit of these virtues sufficient? Are there any specific methods, beyond just moral excellencies, that can facilitate the development these goals? The next section will look at a few methods. As mentioned earlier, postmodern epistemology insists that the only absolute truth is that there are many relative truths for each interpretative community made up of many individuals. Accordingly, no claim to knowledge is heretical except of course those who say the view of others may be heretical. In other words, the only absolute truth is that there is no absolute truth. This hermeneutic of suspicion assumes a high moral status of humans and a very low regard for any god that damns other religions as idolatry. After all, every society creates their own moral systems and each worldview is just as good as any other cultures belief system. Clearly, the methods I utilize must take into account this view of reality that affects people in the postmodern era especially college students. In todays society, truths communicated through propositions are not nearly as effective as the power of story. During the modern era, it would have been much more acceptable to engage in debates about the resurrection of Jesus, the reality of miracles, or details about the afterlife, after all, there was still an understanding of absolute truth that can be known through the right methods and the right foundational arguments. But now, the ambiguity of narratives especially personal stories is more likely to captivate the audience than regurgitating my systematic theology or the popular evangelistic Romans road. In lieu of this, a method of communicating truth that may be received the best is sharing my own personal testimony or stories about God working supernaturally in my life. Now it must be admitted that stories are popular not only because they are ambiguous but also because that ambiguity leads to equally valid interpretations of the story. If I took this approach to witnessing alone, I would be ducking the truth issue. Therefore

while it may be advantageous to share stories this approach alone, not accompanied by communicating the propositional truths of the gospel, would be unfaithful to Scripture as a whole. In other words, in the midst of accommodating my communication methods to contemporary culture I must be careful in my goal of relevance not to compromise on how the Bible views objective truth that demands faith in Jesus for the forgiveness of sins. It is this tightrope that proves to be very difficult to walk upon, not only for how story is more appealing to the pluralistic culture than, lets say, apologetic proofs for Gods existence, but also for other methods that could be deployed. Time prevents me from exploring in detail some more common ground between Christians and unbelievers but let me add three more things to keep in mind when witnessing. First, make sure to be sensitive to the personal areas of emotional hurt in their lives and through this pain look for inroads to empathize with their feelings and to share the hope and healing that Christ brings. Second, I should never forget to be transparent in disclosing my failures in both relationships and personal life because authenticity shows I am not perfect like many unbelievers think Christians think they are. Third, always be honest when talking about my relationship with God, sharing the good experiences Holy Spirit has given me without leaving out the trials and temptations I have endured. These are just a couple more ministry methods, which could be explained in much more detail, that betray a culturally sensitive witness. Finally, let me finish this paper by synthesizing everything discussed up until this point by proposing five concrete practices that adequately implement the methods and aims previously mentioned. Once again, at the risk of redundancy, the following is much less than a comprehensive list that intends to practically apply a few themes in this paper. First, I will hand out a gospel tract to the clients. Why not? It is an easy way to leave them with a written report of what I stand for and what my labor output and ethical uprightness is grounded inthe gospel of Jesus. I have done this sporadically over the years and oftentimes upon asking about it, a door was opened to explain the content in the pamphletthe gospel of Jesus. Second, if it comes up that a sickness or disease is afflicting either the worker or the client, presuming I am led by Holy Ghost, I will pray for them to receive physical healing. Why not? This will tangibly show Gods love for them and his willingness to heal their physical wounds. Postmodernisms high view of spirituality will comfortably implant itself in this form of power-evangelism. Third, clients will be given the option to read Ephesians 2:110 in order to receive a $20 discount, which can be found on the website or my business cards. Why not? Though not mandatory like the Bible reading for employees, this will be an option that serves the trifold purpose of increasing business, making customers happy, and permitting Gods voice to enter into the transaction. Fourth, as I have done previously, each worker will be assigned to read two chapters of the Bible. Why not? This has been my practice since last summer and to the best of my limited knowledge nearly all my employees complied with this condition. The chapters are selected based on what I perceive to speak to their needs and share Gods plan of salvation. Fifth, I will periodically give my workers extra money based on their overall performance: showing up on time, work speed

and productivity, willingness to engage in religious discussion, and their compliance with my directions. This is positive reinforcement at its best. Why not? This will show them my generosity and my appreciation for their hard effort and openness to dialogue. As I started the Frankena section so also will I end it, and the entire capstone project for that matter, by recalling the ultimate purpose of life: the glory of God. Humans were made to worship. But in order for worship to have eternal worth it must be directed to God through the person of Jesus empowered by the Holy Spirit. True worship will manifest itself differently during each stage of life. Emerging adults can give glory to God as they wrestle with various aspects of living in community. Whether this happens one-on-one with a romantic interest or a fellow Christian friend, or in the dynamics of a small or large group, following the way of love will magnify the risen Lord. To live in love does not exclude enjoyment; on the contrary, one can enjoy the liberty of youthfulness but this must be done without falling into unrestrained self-indulgence. Additionally, emerging adults get to make choices about their direction in life apart from parental nagging. A dream about ones direction in life can be a strong source of power and figuring out how that works itself out in a long-term career can be very exciting. As ones identity develops out of the context of community and autonomy, they can ascribe praise to God by submitting to the lordship of Christ, following the leading of the Holy Spirit and obeying the Word of God. The Bible has an epic storyline: creation, fall, redemption, consummation. A theology of vocation looked at along the axis of redemptive-history has revealed how ones personal career must be seen from a broader perspective. The reality of human sinfulness, the nature and character of God, the mission and work of Jesus, responding to grace through faith and obedience, the inauguration and completion of Gods kingdom, the gifts of the Holy Spirit, and the hope of a new heavens and a new earththese all must frame the discussion of vocation. If these pieces to the puzzle are not in place, then ones conception of vocation will invariably get distorted. As a Christian, our primary calling is to love God and our secondary calling is to love people. Indeed, this is what Jesus taught his disciples. When we obey these great commandments, we advance Gods kingdom and glorify his holy name. We can also do this through a gospel-centered style of Christian leadership. But we must always keep first things first, and that means when loving God and loving people collide, the truth of the Bible will always trump the applause of fellow image bearers. When this is not the case, believers should be happy they can both at the same time. Neither is possible, however, without the inner transformation brought about by the Holy Spirit. The fruit of humility, integrity and fairness are business world virtues that demonstrate this inward renewal. His Workmanship strives to integrate these findings with imagination and cleverness. Properly management with the employees and the clients as well as creative advertising methods are ways to reflect the image of God and further the cause of Christ. To the only God and Father through Jesus Christ our Lord be glory forever and ever. Amen.