Abstract
This chapter examines the conceptual and theological distinction between calling and ambition. While contemporary culture frequently conflates vocation with self-actualisation, classical Christian theology situates calling within divine initiative and covenantal obedience. Drawing upon biblical exegesis, historical theology, classical philosophy, and modern moral psychology, this chapter argues that ambition is morally neutral but spiritually unstable unless subordinated to divine calling. Through analysis of Scripture (KJV), Aristotle’s virtue ethics, Augustine’s doctrine of ordered love, Luther’s theology of vocation, and historical case studies including William Wilberforce and Florence Nightingale, the chapter constructs a theological–ethical framework for distinguishing self-exalting ambition from God-ordered calling. It concludes that authentic calling reshapes ambition into service, humility, and endurance under suffering.
Keywords
Calling; ambition; vocation; virtue ethics; Augustine; Protestant theology; moral psychology; selfhood; holiness; discernment.
1. Introduction
In contemporary Western culture, ambition is frequently celebrated as a virtue. It is associated with productivity, achievement, and personal fulfilment. Within Christian discourse, however, the concept of calling complicates this valuation. Is ambition an ally of calling, or its rival? Can ambition be redeemed, or must it be resisted?
This chapter argues that ambition and calling are not synonymous. Rather, ambition must be morally and theologically ordered under divine calling to avoid becoming self-referential and idolatrous. The distinction is not between activity and passivity, but between self-assertion and obedience.
2. Ambition in Classical and Modern Thought
2.1 Aristotle and Magnanimity
In Nicomachean Ethics, Aristotle describes megalopsychia (great-souledness) as the virtue of rightly claiming honour proportional to merit (Aristotle, trans. 2009). For Aristotle, ambition becomes virtuous when it aligns with excellence.
Yet Aristotle’s framework is anthropocentric. Honour originates in human estimation. There is no divine summons.
Thus, classical ambition is teleologically oriented toward flourishing (eudaimonia), but not necessarily toward holiness.
2.2 Modern Achievement Culture
Modern Western societies increasingly valorise self-determination and expressive individualism (Taylor, 1989). Success becomes a measure of identity.
Nietzsche’s philosophy radicalised ambition into self-creation (Nietzsche, 1883/2006). The will to power displaces divine authority.
Contemporary productivity culture reflects this trajectory, often detaching ambition from moral formation.
2.3 Psychological Perspectives
Modern psychology identifies ambition as goal-directed persistence (Duckworth, 2016). While perseverance (grit) predicts achievement, psychology remains ethically neutral regarding the ends pursued.
Christian theology, however, evaluates ambition not merely by intensity, but by orientation.
3. Biblical Evaluation of Ambition
3.1 Warnings Against Selfish Ambition
James 3:14–16 (KJV) states:
“If ye have bitter envying and strife in your hearts… For where envying and strife is, there is confusion and every evil work.”
The Greek term eritheia denotes selfish ambition or factional rivalry (BDAG, 2000).
Paul similarly warns in Philippians 2:3 (KJV):
“Let nothing be done through strife or vainglory…”
Ambition becomes sinful when:
- It seeks self-exaltation
- It fractures community
- It resists humility
3.2 Holy Ambition
Ambition itself is not condemned.
Romans 15:20 (KJV):
“Yea, so have I strived to preach the gospel…”
Paul uses philotimeomai, meaning “to aspire earnestly.” Here ambition is missionary zeal.
Thus, ambition is morally ambiguous. Its moral character depends upon its telos.
4. The Doctrine of Calling as Theological Corrective
4.1 Augustine: Ordered Loves
Augustine’s doctrine of ordo amoris (City of God) argues that sin arises from disordered love (Augustine, 426/2003).
Ambition becomes sinful when self-love supersedes love of God.
Calling reorders love.
4.2 Luther and the Sanctification of Vocation
Luther redefined vocation as service rendered in faith within ordinary life (Luther, 1520/1957). Ambition is sanctified when directed toward neighbour-love.
Work ceases to be self-project and becomes obedience.
4.3 Calvin: Divine Initiative
Calvin emphasised that calling originates in divine election (Calvin, 1559/1960). Human striving does not initiate vocation; it responds to it.
Ambition without calling becomes spiritual presumption.
5. Ethical Distinctions: Diagnostic Criteria
The distinction may be clarified through ethical contrasts.
| Ambition (Disordered) | Calling (Ordered) |
|---|---|
| Self-initiated identity | God-initiated identity |
| Driven by comparison | Rooted in covenant |
| Fragile under obscurity | Faithful in hiddenness |
| Competitive | Cooperative |
| Avoids suffering | Endures suffering |
Calling does not eliminate ambition. It purifies and redirects it.
6. Historical Case Studies
6.1 William Wilberforce (1759–1833)
Wilberforce’s parliamentary career could have been conventional political ambition. However, after evangelical conversion, he interpreted political life as divine vocation (Hague, 2007).
His anti-slavery campaign lasted decades and endured repeated legislative defeats.
Ambition became perseverance for justice.
6.2 Florence Nightingale (1820–1910)
Nightingale described nursing as divine calling (Bostridge, 2008). Her ambition for reform was rooted in perceived obedience to God.
Her work during the Crimean War combined administrative excellence with spiritual conviction.
Ambition was subordinated to service.
6.3 Dietrich Bonhoeffer (1906–1945)
Bonhoeffer’s theological career might have flourished safely abroad. Instead, he returned to Germany under Nazi rule, interpreting resistance as obedience to Christ (Metaxas, 2010).
Ambition yielded to costly discipleship.
7. Suffering as Test of Calling
Ambition typically retreats under suffering. Calling often deepens.
Philippians 1:29 (KJV):
“Unto you it is given… not only to believe on him, but also to suffer for his sake.”
Suffering exposes whether action arises from ego or obedience.
Bonhoeffer’s martyrdom illustrates this distinction vividly.
8. Contemporary Implications
Modern Christians navigating academia, business, or public life must examine:
- Is success my identity?
- Would I continue without recognition?
- Does this path cultivate holiness?
Calling is discerned longitudinally.
9. Conclusion
Ambition is not inherently sinful. It is a powerful human drive that requires theological ordering. When detached from divine calling, ambition risks idolatry and self-exaltation. When submitted to God’s summons, ambition becomes holy aspiration—zeal for service, justice, and faithfulness.
Calling thus functions as a theological–ethical governor, ensuring that human striving remains subordinate to divine purpose.
References
Aristotle (2009) Nicomachean Ethics. Trans. W.D. Ross. Oxford: Oxford University Press.
Augustine (2003) The City of God. London: Penguin. (Original work published 426)
BDAG (2000) A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press.
Bostridge, M. (2008) Florence Nightingale: The Woman and Her Legend. London: Viking.
Calvin, J. (1960) Institutes of the Christian Religion. Philadelphia: Westminster Press. (Original work published 1559)
Duckworth, A. (2016) Grit. London: Vermilion.
Hague, W. (2007) William Wilberforce. London: HarperPress.
Luther, M. (1957) The Freedom of a Christian. Philadelphia: Fortress Press. (Original work published 1520)
Metaxas, E. (2010) Bonhoeffer. Nashville: Thomas Nelson.
Nietzsche, F. (2006) Thus Spoke Zarathustra. Cambridge: Cambridge University Press. (Original work published 1883)
Taylor, C. (1989) Sources of the Self. Cambridge, MA: Harvard University Press.
The Holy Bible, King James Version (1769).