The concept of vocation amongst migrant workers of the GMIM (Christian Evangelical Church in Minahasa) in postmodern times

[摘要] English: This present study examines two main concepts: reformed theology ofvocation and postmodernity. These concepts are identified in the migrant workers ofthe GMIM church (The Christian Evangelical church in Minahasa, Indonesia)working in Japan, the Netherlands and the USA.Based on Protestant principles (sola gratia, sola scriptura, sola fide), Calvin,who was one of the leading theologians, expounded the Christian concept of vocationin the medieval era. He advanced the theology of Luther, his predecessor. Lutherclaimed that medieval Roman Catholicism had reduced the meaning of vocation tomonastic life as a consequence of its dualistic view of soteriology (salvation). Thisdualism impacted on the way the clergy and the laity were treated. The clergy is morehighly esteemed than the laity. With the result that, lay people and their activitieswere largely ignored.Calvin teaches that work does not apply to secular activities only but also toChristian vocation, which means that Christians should be involved in the perpetualmaintenance of God's creation (Providentia Dei), and God's election (Predestination)is confirmed through their vocation, to the glory of God.As does Luther, Calvin views lex naturalis in social life (working, family lifeand politics) as constituted by God, therefore, through these social spheres, Christiansare called by God to undertake their tasks, duties and responsibilities. To Calvin,earthly activities such as work, family life and political relations involve critical,Christian submission to superiority and the exercising of power of the authorities in aChristian way; respecting boundaries; and promoting the dynamics of vocation.Calvin also admonishes that moderation, frugality, thrift, awareness of pilgrimage andperseverance should be the ethical attitudes of reformed Christians.The second concept elaborated in this study is postmodernity. The researchercontends that postmodernity is the zeitgeist of people living in the 21st century.According to Lyotard, Baudrillard and other postmodernists, it is stated thatpostmodernism is the leading concept that can be used to identify the thought,behavior and motivation of people living in contemporary society. One of the claimsof postmodernists is that postmodernism supersedes modernism. Modernism is basedon a single metanarrative (Rationalism) that promotes progressivism and material production. This phenomenon is waning since globalization theorists argue that incontemporary society, the improvement of technology (Internet, mobile phones, etc.)has swept away the geographical constraints of social interactions. This study claimsthat globalization is the social integration of people brought about by technologicalimprovement and that it shapes concepts of contemporary reality and how peopleview contemporary reality (postmodern epistemology and cosmology).Postmodernists state that, although modernity cannot be completelyabandoned as it still exists in society, it is no longer a single metanarrative prevailingin society. Postmodernity as a unique reality in which modernity is a part of itselements. Postmodernism claims that non-rationality, emotionalism and other aspectsare excluded by modernism as elements of postmodernism. The word pastiche bestexplains the reality of postmodernism and the pluralism of society. This is theambiguity of postmodernism, namely, on the one hand it respects pluralism andtherefore challenges every element of society, rational or non-rational, Western orEastern, etc., to participate in celebrating postmodernity. On the other hand, it is anabsurd, incoherent and incommensurable.The two concepts as explained above (the concept of vocation in reformedtheology and the concept of postmodernity) are examined in the minds of migrantworkers of the GMIM church. The reasons are, firstly, that GMIM is a reformedchurch. This church is a member of the World Alliance of Reformed Churches andholds reformed principles. Migrant workers of this church, working in Japan, theNetherlands and the USA make up the research population. The second reason is thatthese migrant workers are overwhelmed by postmodernity.The field research indicates that the law of the host countries in which migrantworkers work, influence them in the undertaking of their Christian vocation. Eachhost country has its own legal system. Being migrant workers also involve betweenthe cultures of the migrant workers and the cultures of the host countries. Thistendency strengthens the concept that, even in the postmodern era, the function of thenation-state is still influential.The field research also indicates that postmodern media, such as cellularphones and the Internet, are influential in the lives of migrant workers, communallyand individually, since they affect their ghetto life and their interaction with their family in their home country. This, to an extent, proves that a postmodern, globalborderless country does in fact exist.The hardship of work, the law-enforcement of the host country and thepleasure of experiencing postmodern media make up the 'abstract milieu in whichthe migrant workers express their Christian vocation.The church has to be aware of the intense pressures of the postmoderninfluences that pervade every sphere of human life, including Christian ethics, valuesand attitudes and must provide a ministry that can meet the challenges and the threatsof a postmodern society.

[发布机构] University of the Free State