Ambition

Ambition is normally associated with the ardent desire to have high position or a place of influence though it can, simultaneously, be a passion for excellence and improvement (Schnase, pp. 10-11). The passion for personal advancement, so widely cultivated in the secular world, places the Christian in an ambiguous situation. In the workplace there is wide acceptance of the creed that one should be challenged at all times and keep “moving up.” In professional ministry the call to a bigger church is generally understood to be God’s will. Is ambition positive, neutral, destructive or fallen but redeemable? When General Booth spoke of the founding of the Salvation Army as prompted by the “urgings of an undying ambition” (see Schnase, p. 11), was he simply using the wrong word? This everyday issue touches people at many critical points in their lives—considering a new job, coping with discontentment at home, developing new friendships, struggling with comparisons made with others on a rising career trajectory and wondering why enough is never enough (see Drivenness).

The Biblical Data

The word used for “fleshly” or “selfish” ambition in Galatians 5:20 is eritheia. Originally this meant “work done for pay” and came to mean accepting position and office, not from motives of service, but for what one can get out of it. It is related to the word jealousy, which started out well—as “the desire to attain to nobility”—but came to mean “the desire to have what someone else has” (Barclay, pp. 47-48). Since zelos is the word from which our English word zeal comes, jealous, self-seeking ambition may be thought of as “zeal gone bad.” James speaks of “selfish ambition” as earthly, unspiritual and demonic “wisdom” (James 3:13-16). The Lord himself warned against seeking first place (Matthew 20:26-27), desiring power, prestige and wealth (Luke 14:10). Jesus called his disciples to a life of self-sacrifice that gives priority to God’s kingdom and righteousness (Matthew 6:33).

Since Scripture is somewhat ambiguous on the subject of ambition, it is not surprising that many Christians are confused. Paul warned against unbridled appetites (Phil. 3:19) and the danger of loving money (1 Tim. 6:10). But there are also positive statements like the one approving those who set their hearts on being an elder—a godly ambition (1 Tim. 3:1). While Paul counseled against being conformed to the mindset of the world (Romans 12:2) and rejoiced to see his enemies preach the gospel even though they wanted to make life more difficult for him (Phil. 1:18), he was ambitious to have a harvest among the Romans (Romans 1:13) and to evangelize Spain. It has often been suggested that when Paul got converted, so was his ambition: “What Paul can teach us is that there is a gospel-centered way to speak about competitiveness, a way to be ambitious for the sake of Christ, a way to raise the desire for success above the level of self-interest or ideology” (Kuck, p. 175).

The Old Testament is rich in examples of both unholy and holy ambition. These are often given to us without comment, leaving us to read between the lines for their positive or negative effects. Joseph’s dreams were not simply an expression of a subconscious superiority complex; they were a part of his having a legitimate vision of greatness under God. Though at first Joseph wrongly used his dreams as weapons against his brothers (Genesis 37:1-11) and only later learned to let God be the architect of their fulfillment, his dreams were a powerful motivating factor in his life. Jacob, in contrast, was rightly ambitious to have the Lord’s blessing but resorted to stealing and subterfuge to get it (Genesis 25:19-34; Genesis 27:1-40), thus fulfilling his prophetic name (which means “heel-grabber”). Gideon had the holy ambition of wanting to save Israel, Joshua of conquering the land, Nehemiah of restoring the kingdom and Paul of planting a self-propagating church in every major center of the Roman Empire.

Unfortunately passages like Matthew 6:33 that encourage holy ambition are usually applied exclusively to Christian service roles in the church and evangelistic activity in the world rather than to the promotion of kingdom values in the home, workplace and community. Having an ambition to provide extraordinary service to customers and to provide fair compensation packages to employees can be as holy as desiring to plant a new church in a presently unreached area. Indeed, selfish ambition may be easily disguised in a Christian service career and praised as godly zeal.

Any consideration of ambition must take into account the function of personality. More important, however, is the way ambition becomes an expression of our spirituality and therefore an important dimension of self-knowledge and self-discipline in everyday life.

Bad and Good Ambition

As a work of the flesh, selfish ambition is present when we define ourselves by our achievements, rather than by our character. For many men, and increasingly for women, the choice of career represents an “idealized fantasy of who one is or might become . . . the medium through which these dreams are enacted and judged” (Ochberg, p. 3). Defining our identity by achievement is, in the end, self-defeating as it leads either to a frenzied, driven life spurred by diminishing returns of past successes or to despair when we realize we can never become that wished-for self. Because our motives are so mixed, the search for a satisfying and challenging career is less like fitting a peg into its slot and more like compressing an unruly spring into a container and wondering how long it will stay (Ochberg, p. 4).

At the root of this spiritual pathology is the autonomous self trying to find meaning in life by its own action rather than as a child of God. Symptoms of this selfish ambition are relentless striving with an inability to rest, discouragement at the lack of recognition obtained for one’s hard work, predatory competition (even in Christian leadership), use of the present situation (and people) as a stepping stone and an “endless itchiness for other possibilities” (Schnase, p. 17). The Bible leaves little room for exalting human achievement and constantly points us in the direction of exulting in God’s achievements. But our motives are always mixed, and a theology of grace accepts humanness just as it is. At the same time it points to something better. Because ambition is not uniformly evil, it is a risk worth taking.

Life without ambition would be largely passive and complacent, victim to the latest manipulating persuader or discouraging turn, rather than directed toward a goal. As a redeemed passion, ambition gives force to a life direction of seeking God’s purposes in family, workplace, church and community. Ambitious people take initiative and are future oriented and consistently motivated: “Ambition gives color to our dreams and places before us an appetite for the possibilities of life. Ambition gives us strength of character to turn aspirations into reality through muscle and sweat, mind and imagination” (Schnase, p. 14). Ambition can be redeemed through orthopathy, that is, the conversion of our passions to line up with God’s pathos, what God cares about. A truly Christian conversion is concerned not only with orthopraxy (true and right action) but also with orthopraxy (true and right affections).

Converting the Passions

As the Galatians 5:16-26 passage makes plain, simple trust in Jesus does not immediately eliminate the battle within. Ambition is a reflection of this inner struggle.

Ongoing reconquest. After initial conversion the Christian normally experiences an ongoing reconquest of the person through walking and living in the Spirit (Galatians 5:15, 25) and maintaining a crucified perspective on our fallen human nature (the flesh; Galatians 2:3; Galatians 5:24; Galatians 6:14). The latter is not self-crucifixion, mortifying one’s bodily life, or self-hatred but fully and continuously agreeing with God’s judgment on our autonomous self-justifying life. Since such a life puts God to death and crucifies Christ in our hearts, it is worthy of death. Negatively, walking according to the Spirit means not setting the mind on or doing the deeds of the flesh (Romans 8:5; Galatians 5:19-21) nor doing the deeds of the flesh, but putting these desires and deeds to death by the Spirit (Romans 8:13; Galatians 5:16-18, 24-26). Also, the one who walks by the Spirit does not boast in human achievement (Phil. 3:3-6), human wisdom (1 Cor. 2:1-6) or righteousness (Romans 2:17-19; Galatians 2:15-21). Thus, walking according to the Spirit means a renunciation of the desires and deeds of the flesh, including the temptation to define our identity and self-worth by “getting ahead.” In a positive statement, walking according to the Spirit implies that the Christian “keeps in step” (Galatians 5:25) with what the Spirit is already doing. This involves setting one’s mind on the things of the Spirit (Romans 8:5) and allowing the Spirit to produce character fruits (Romans 12-14; Galatians 5:19-21) and to empower works of holiness (Romans 12:9-21; compare Isaiah 58).

Inside godly ambition. Several life patterns in the New Testament surround and illuminate the process of the conversion of our ambitions: self-control, contentment, faithfulness, neighbor love and praise. Self-control is bringing one’s whole self into harmony so that we are in charge of our own life—thoughts, feelings, appetites, drives and bodily needs. Some people claim they want Christ to take control of their lives, but this may be something less than the full dignity of being a self-controlled child of God. Self-control is the fruit of the Spirit (Galatians 5:23), a byproduct of a life lived in harmony with God’s purposes and for God’s glory. Ironically we are most likely to be freed from compulsive ambition and addictions when we give up trying to accomplish the conversion of our passions by self-justifying self-discipline and focus on following Jesus and glorifying God.

Contentment is not antithetical to godly ambition, but it is incompatible with selfish ambition. Ambition and contentment must coexist peacefully in the Christian soul (Shelley, p. 3). Paul was able to confess that he had “learned the secret of being content in any and every situation” (Phil. 4:12). He gained this through trust in God (Phil. 4:13) and the practice of continuous thanksgiving (Phil. 4:6). Paul claims he had “learned” contentment; it was not something automatically gained through conversion or by an ecstatic Spirit-filling. It is sometimes argued that we should be content with what we have but not content with what we are. This seems to shortchange the full conversion of our passions, a conversion involving the pruning of unworthy ambitions to encourage godly ambitions. This is best done in the company of other believers who can hold us accountable and, when necessary, name the lie in our stories. In this way we can be released from the slavery to more, better and bigger.

Faithfulness feeds the godly ambition and is complementary (Galatians 5:22). Eugene Peterson described the faithful life as a “long obedience in the same direction,” a life neither passively quiet nor frantically busy. In the marketplace ambition can be good if it is used for the common good and is harmonized with the advancement of others (Troop, p. 25), a life pattern I call neighbor love. In 1 Cor. 3-4 Paul raises the crucial question of evaluation, or God’s praise, in the context of a congregation that compared its leaders and prided itself on spiritual advancement. He argues that “each will be rewarded according to his own labor” (1 Cor. 3:8), stressing that any difference in work will be for God to reward and judge at the final judgment (1 Cor. 3:10-15; compare Matthew 25:21). No one else is capable of finally evaluating a servant of God: “Even the servant’s own self-evaluation means nothing. Only one opinion matters—that of the Lord” (Kuck, p. 179), a factor that is relevant not only for Christian service workers but Christians tempted to unholy ambition in the workplace or political realm.

Self-control, contentment, faithfulness, neighbor love and praise all contribute to the redemption of ambition, for they liberate ambition from paralyzing self-centeredness. J. S. Bach had it right. He wrote over every manuscript what we can write over balance sheets, sermons and shopping lists: “SDG,” which means soli Deo gloria (to God alone be the glory). Coupled with this should be the statement by the playwright Anton Chekhov: “One would need to be a God to decide which are the failures and which are the successes in life” (Kuck, p. 174).

» See also: Calling

» See also: Career

» See also: Drivenness

» See also: Spiritual Conflict

» See also: Spiritual Growth

» See also: Success

» See also: Work

References and Resources

W. Barclay, Flesh and Spirit: An Examination of Galatians 5:19-23 (London: SCM, 1962); J. Epstein, Ambition: The Secret Passion (New York: Dutton, 1980); D. Kuck, “Paul and Pastoral Ambition: A Reflection on 1 Cor. 3-4,” Currents in Theology and Mission 19, no. 3 (1992) 174-83; R. L. Ochberg, Middle-Aged Sons and the Meaning of Work (Ann Arbor, Mich.: U.M.I. Research Press, 1979); R. Schnase, Ambition in Ministry: Our Spiritual Struggle with Success, Achievement and Competition (Nashville: Abingdon, 1993); M. Shelley, “From the Editors,” Leadership 11, no. 3 (1990) 3; J. Troop, “High Hopes,” Christianity Today 30, no. 14 (1986) 24-25.

—R. Paul Stevens