C. S. Lewis observed that almost all crimes of Christian history have come about when religion is confused with politics. Politics, which always runs by the rules of ungrace, allures us to trade away grace for power, a temptation the church has often been unable to resist.
In the stories of extravagant grace given to us by Jesus, there are no loopholes disqualifying us from God's love.
Grace means that God already loves us as much as an infinite God can possibly love.
One who has been touched by grace will no longer look on those who stray as "those evil people" or "those poor people who need our help." Nor must we search for signs of "loveworthiness." Grace teaches us that God loves because of who God is, not because of who we are.
Grace, like water, flows to the lowest part.
The proof of spiritual maturity is not how pure you are but awareness of your impurity. That very awareness opens the door to grace.
I rejected the church for a time because I found so little grace there. I returned because I found grace nowhere else.
The world thirsts for grace. When grace descends, the world falls silent before it.
We often surround ourselves with the people we most want to live with, thus forming a club or clique, not a community. Anyone can form a club; it takes grace, shared vision, and hard work to form a community.
Grace is the most perplexing, powerful force in the universe, and, I believe, the only hope for our twisted, violent planet.
Politics deals with externals: borders, wealth, crimes. Authentic forgiveness deals with the evil in a persons heart, something for which politics has no cure. Virulent evil (racism, ethnic hatred) spreads through society like an airborne disease, one cough infects a whole busload. When moments of grace do occur, the world must pause, fall silent, and acknowledge that indeed forgiveness offers a kind of cure. There will be no escape from wars, from hunger, from misery, from rancid discrimination, from denial of human rights, if our hearts aren't changed.
I would far rather convey grace than explain it.
The only thing harder than forgiveness is the alternative.
The problem of pain meets its match in the scandal of grace.
Whatever makes us feel superior to other people, whatever tempts us to convey a sense of superiority, that is the gravity of our sinful nature, not grace.
John Wesley taught that the gospel of Christ involved more than saving souls. It should have an impact on all of society, and his followers worked to accomplish just that. They were dispensing grace to the broader world, and in the process their spirit helped change a nation, saving it from the revolutionary chaos that had spread across Europe.
The Christian knows to serve the weak not because they deserve it but because God extended his love to us when we deserved the opposite. Christ came down from heaven, and whenever his disciples entertained dreams of prestige and power he reminded them that the greatest is the one who serves. The ladder of power reaches up, the ladder of grace reaches down.
Politics draws lines between people; in contrast, Jesus' love cuts across those lines and dispenses grace. That does not mean, of course, that Christians should not involve themselves in politics. It simply means that as we do so we must not let the rules of power displace the command to love.
Grace comes free of charge to people who do not deserve it and I am one of those people... Now I am trying in my own small way to pipe the tune of grace. I do so because I know, more surely than I know anything, that any pang of healing or forgiveness or goodness I have ever felt comes solely from the grace of God.
If my activism, however well-motivated, drives out love, then I have misunderstood Jesus’ gospel. I am stuck with law, not the gospel of grace.
Grace is free only because the giver himself has borne the cost.
Jesus was a master of grace: he attracted sinners and moral outcasts even as he offended the religious and responsible people of his day.
Prayer is not a means of removing the unknown and predictable elements in life, but rather a way of including the unknown and unpredictable in the outworking of the grace of God in our lives.
... the issue is not whether I agree with someone but rather how I treat someone with whom I profoundly disagree. We Christians are called to use the "weapons of grace," which means treating even our opponents with love and respect.
Augustine started from God's grace and got it right, Pelagius started from human effort and got it wrong. Augustine passionately pursued God; Pelagius methodically worked to please God.
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