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The Stories We Live: Finding God's Calling All around Us
"Christian vocation," says Kathleen Cahalan, "is about connecting our stories with God's story." In The Stories We Live Cahalan rejuvenates and transforms vocation from a static concept to a living, dynamic reality.
Incorporating biblical texts, her own experience, and the personal stories of others, Cahalan discusses how each of us is called by God, to follow, as we are, from grief, for service, in suffering, through others, within God. Readers of this book will discover an exciting new vocabulary of vocation and find a fresh vision for God's calling in their lives.
Incorporating biblical texts, her own experience, and the personal stories of others, Cahalan discusses how each of us is called by God, to follow, as we are, from grief, for service, in suffering, through others, within God. Readers of this book will discover an exciting new vocabulary of vocation and find a fresh vision for God's calling in their lives.
150 pages, Paperback
Published April 6, 2017
17 people are currently reading
50 people want to read
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Displaying 1 - 11 of 11 reviews
October 5, 2017
Easy to follow with examples basic theology of vocation that deals with themes called from, as, for, by, within, through, in and to. The introduction is helpful in laying out three main ways people talk about and experience calling.
October 16, 2018
A slim but substantive read on the subject of what it means to know our calling in life. The author used individual stories skillfully to illustrate the wide scope this subject requires. I highly recommend.
August 1, 2019
I've surveyed quite a few books on vocation and calling, and this one by far has felt the most down-to-earth and accessible out of all of them. I most appreciate
In her book, Cahalan takes the reader on a dynamic journey of understanding calling through the different prepositions used with the concept. Calling is not static, but contextual. Calling is not something hidden to be found, the call is to live into our stories, to make the way by walking. For example, she begins by rooting our stories in God's story - we are first called BY God. We are called TO something - to be disciples, etc. The chapters are brief, easily digested, and filled with stories of real people finding God's calling in all spheres and seasons of life.
I would recommend this as a good primer for re-orienting our thinking around calling - not as something we have one shot to figure out, but as something that dynamically connects our story to God's story as we move through the particularities of different life stages and contexts.
In her book, Cahalan takes the reader on a dynamic journey of understanding calling through the different prepositions used with the concept. Calling is not static, but contextual. Calling is not something hidden to be found, the call is to live into our stories, to make the way by walking. For example, she begins by rooting our stories in God's story - we are first called BY God. We are called TO something - to be disciples, etc. The chapters are brief, easily digested, and filled with stories of real people finding God's calling in all spheres and seasons of life.
I would recommend this as a good primer for re-orienting our thinking around calling - not as something we have one shot to figure out, but as something that dynamically connects our story to God's story as we move through the particularities of different life stages and contexts.
December 8, 2025
My life blew up in the past couple of years after following what I thought was my calling from God to become a teacher, which I *did* after working toward the career path for a whole decade, and it tore apart my mental health starting in my second year. I no longer teach and have been questioning since this happened, WHAT that was I following and why?
This book has helped me widen the definition of God’s “calling” to not just be talking about your job… it explains that a calling is much bigger in the scheme of faith.
My church is reading this book for weekly dinner/discussions for advent. There was a lot packed into this short book, and I am looking forward to diving into it again during led discussions. I also already am thinking about rereading it to further explore its themes.
This book has helped me widen the definition of God’s “calling” to not just be talking about your job… it explains that a calling is much bigger in the scheme of faith.
My church is reading this book for weekly dinner/discussions for advent. There was a lot packed into this short book, and I am looking forward to diving into it again during led discussions. I also already am thinking about rereading it to further explore its themes.
August 10, 2017
A great way of looking at Vocation. Love the grammatic exercise.
January 25, 2018
A concise introduction to reframe our discussion of vocation and calling.
October 19, 2024
A simple, somewhat basic, book on calling but one packed with deep thoughts and good insights.
December 22, 2025
An insightful look at vocation from a helpfully broad perspective. This was the Episcopal Diocese of Georgia’s 1Book1Diocese read for Advent 2025.
April 16, 2022
If you are not being called to be where you are at, try something else.
April 28, 2017
When I was a child I wondered what I would do when grew up. I had in mind a variety of professions, ranging from Forest Service ranger to photographer. Later, I envisioned being a seminary professor and then found myself called to pastoral ministry. I am also a husband and parent. These are vocations as well. In religious circles, we often speak of ministry in terms of call, but what about the rest of life? Could it be that everyone of us has a calling? Could it be that our callings might change over time?
Kathleen Cahalan invites us to consider the stories of our various callings, and do so in the context of the life of faith. Cahalan teaches practical theology at Saint John's School of Theology and Seminary, Collegeville, MN, and she's written widely in the area of practical theology and about callings. This book is written with a broad audience in mind, and yet it speaks to specific concerns that impact life.
Cahalan invites us to consider our vocation/calling as a preposition rather than as a noun or even as a verb. If we think in terms of a noun, it becomes static -- we have this ready-made gift. Even a verb doesn't catch the idea fully, but prepositions provide us with a more relational way of thinking of calling. So, she uses eight prepositions to help us explore our callings -- by, to, as, from, for, in, through, and within. She writes of this that "each of these prepositions reveals a different dimension of our callings." (p. xii). At the center of this sense of calling is God, "by" whom we are called. So, "by shifting the grammar of vocation, prepositions will help us see God at work in our own life, where God is inviting us to find our story within the divine story" (p. xiii).
We start with the preposition "by," noting that we are called by God, but in multiple ways. That is, there is no one definitive way by which God calls. More often than not our callings are discovered while we are on our journey of life. As we walk with God as pilgrims, we begin to discern our vocation(s). If God calls us, then to what are we called? She answers, we are called to be followers of Christ. That is, we're called to be disciples, which is our "most foundational and fundamental identity and vocation," and we're called to be disciples in community. Not only are we called by God to be disciples of Christ, but we are "called as we are." That is, God calls us in the particularities of our life, whether we are young or old -- "context shapes our callings" (p. 30). Thus, "vocation is not static or linear, but dynamic, sometimes fluid and other times more stable" (p. 45).
In chapter 4, Cahalan reminds us that we're not only called to follow Christ, but that we are also "called from people, places, or situations." As was true of Abraham and Sarah, callings involve transitions, and we may not always know where we are going, but we know from where we have been called. She writes that "God is continually calling us to new life, from our old ways, from our losses, from what has ended, into new ways, relationships, and beginnings" (p. 58). Callings move ius into new places,which leads us to the next preposition. We are "called for service and work." She speaks of vocation as "self-giving service in community for the sake of God's world" (p. 61). But, how do we discern to what we're called for? In answer, she poses three questions. The questions have to do with 1) whether we derive joy from what we're doing; 2) do we have the appropriate gifts/abilities; and 3) does this allow one to serve others. That is, does anyone want us to do this? In other words, calling involves sacrifice.
The next preposition is an important one. She writes that God calls us "through each other." This reminds us of the importance of community. Though people can fail us, more often than not callings are heard in community. This means that the church "needs to be a school of mentoring and vocation" (p. 88). This word about mentoring is an important one, for to be a disciple is to be equipped for one's vocation, and this requires personal attention.
The next preposition may seem out of place. She speaks of being "called in suffering." What she means here is that our callings don't always involve choice. Sometimes we have to figure out "God's call in the place that you are," and that might involve suffering (p. 89). That is, we might be called to be present in specific situations over which we have little choice or control. She writes: "It may not be what you want, or where your gifts lie, but it is in fact where you are. In that place, you ask: God, what are you calling me to in this circumstance?" (p. 90). This doesn't mean we court suffering, but when in that position seeking God's sense of call. It is in such times that the psalms of lament come to our aid, for they allow us to speak back to God, they "give voice to our profound disorientation, the loss of a world of promise and goodness. The loss of the promise of a calling and purpose" (p. 93). In the midst of such situations, we find new hope and new vocation.
This leads to recognizing the calling "by the God within." This requires building up the capacity to hear God speaking within. The word "abide," which is so prominent in Johannine literature is appropriate here. It is a holy mystery, but central to a life well lived. It involves some work, to look inside and recognize God's presence.
She ends with the "Callings all around us." She suggests that if we want to hear good stories, then we should ask people about their callings. That is, asking the people around us what they believe God is calling them to be and to do. By sharing our stories we "build bonds of trust." This trust that emerges from stories of calling and vocation are the "foundation of community." Such story telling involves two things -- "the ability to listen to yourself, discern God's holy presence in your life, and share that story with others." Then, secondly, we listen "attentively to another's story." By listening we discover the commonality of our vocations (p. 121).
I do believe, Kathleen Cahalan is correct. I'm not sure I had thought of it in quite this way, but we do discern vocation "in the stories we life." It's not that all stories are the same, but sharing stories open us up to God's vision for our own lives. To hope us with this process of discernment, Cahalan provides reflection questions so we can gather in community and tell and listen to stories.
The idea of a prepositional engagement is profound, but each of the eight prepositions explored are revelatory. She does us great service by inviting all to engage in this process, not just those called to professional/vocational ministry. This is not a book to be missed!
Kathleen Cahalan invites us to consider the stories of our various callings, and do so in the context of the life of faith. Cahalan teaches practical theology at Saint John's School of Theology and Seminary, Collegeville, MN, and she's written widely in the area of practical theology and about callings. This book is written with a broad audience in mind, and yet it speaks to specific concerns that impact life.
Cahalan invites us to consider our vocation/calling as a preposition rather than as a noun or even as a verb. If we think in terms of a noun, it becomes static -- we have this ready-made gift. Even a verb doesn't catch the idea fully, but prepositions provide us with a more relational way of thinking of calling. So, she uses eight prepositions to help us explore our callings -- by, to, as, from, for, in, through, and within. She writes of this that "each of these prepositions reveals a different dimension of our callings." (p. xii). At the center of this sense of calling is God, "by" whom we are called. So, "by shifting the grammar of vocation, prepositions will help us see God at work in our own life, where God is inviting us to find our story within the divine story" (p. xiii).
We start with the preposition "by," noting that we are called by God, but in multiple ways. That is, there is no one definitive way by which God calls. More often than not our callings are discovered while we are on our journey of life. As we walk with God as pilgrims, we begin to discern our vocation(s). If God calls us, then to what are we called? She answers, we are called to be followers of Christ. That is, we're called to be disciples, which is our "most foundational and fundamental identity and vocation," and we're called to be disciples in community. Not only are we called by God to be disciples of Christ, but we are "called as we are." That is, God calls us in the particularities of our life, whether we are young or old -- "context shapes our callings" (p. 30). Thus, "vocation is not static or linear, but dynamic, sometimes fluid and other times more stable" (p. 45).
In chapter 4, Cahalan reminds us that we're not only called to follow Christ, but that we are also "called from people, places, or situations." As was true of Abraham and Sarah, callings involve transitions, and we may not always know where we are going, but we know from where we have been called. She writes that "God is continually calling us to new life, from our old ways, from our losses, from what has ended, into new ways, relationships, and beginnings" (p. 58). Callings move ius into new places,which leads us to the next preposition. We are "called for service and work." She speaks of vocation as "self-giving service in community for the sake of God's world" (p. 61). But, how do we discern to what we're called for? In answer, she poses three questions. The questions have to do with 1) whether we derive joy from what we're doing; 2) do we have the appropriate gifts/abilities; and 3) does this allow one to serve others. That is, does anyone want us to do this? In other words, calling involves sacrifice.
The next preposition is an important one. She writes that God calls us "through each other." This reminds us of the importance of community. Though people can fail us, more often than not callings are heard in community. This means that the church "needs to be a school of mentoring and vocation" (p. 88). This word about mentoring is an important one, for to be a disciple is to be equipped for one's vocation, and this requires personal attention.
The next preposition may seem out of place. She speaks of being "called in suffering." What she means here is that our callings don't always involve choice. Sometimes we have to figure out "God's call in the place that you are," and that might involve suffering (p. 89). That is, we might be called to be present in specific situations over which we have little choice or control. She writes: "It may not be what you want, or where your gifts lie, but it is in fact where you are. In that place, you ask: God, what are you calling me to in this circumstance?" (p. 90). This doesn't mean we court suffering, but when in that position seeking God's sense of call. It is in such times that the psalms of lament come to our aid, for they allow us to speak back to God, they "give voice to our profound disorientation, the loss of a world of promise and goodness. The loss of the promise of a calling and purpose" (p. 93). In the midst of such situations, we find new hope and new vocation.
This leads to recognizing the calling "by the God within." This requires building up the capacity to hear God speaking within. The word "abide," which is so prominent in Johannine literature is appropriate here. It is a holy mystery, but central to a life well lived. It involves some work, to look inside and recognize God's presence.
She ends with the "Callings all around us." She suggests that if we want to hear good stories, then we should ask people about their callings. That is, asking the people around us what they believe God is calling them to be and to do. By sharing our stories we "build bonds of trust." This trust that emerges from stories of calling and vocation are the "foundation of community." Such story telling involves two things -- "the ability to listen to yourself, discern God's holy presence in your life, and share that story with others." Then, secondly, we listen "attentively to another's story." By listening we discover the commonality of our vocations (p. 121).
I do believe, Kathleen Cahalan is correct. I'm not sure I had thought of it in quite this way, but we do discern vocation "in the stories we life." It's not that all stories are the same, but sharing stories open us up to God's vision for our own lives. To hope us with this process of discernment, Cahalan provides reflection questions so we can gather in community and tell and listen to stories.
The idea of a prepositional engagement is profound, but each of the eight prepositions explored are revelatory. She does us great service by inviting all to engage in this process, not just those called to professional/vocational ministry. This is not a book to be missed!
June 12, 2018
Read this book for a Lent book group! I enjoyed it! Enlightening!
Displaying 1 - 11 of 11 reviews