Confession: the implication of grace often seems mere academic theory.
Grace is extended, but not for me. Grace is theoretically excellent, but pragmatically non-existent.
What seems far more prevalent upon the realm of reality are the damning labels, staggering guilt, and hellish demons--leaving little room for an abstract, metaphysical idea of grace.
"In this twilight, how dare you speak of grace" sings Marcus Mumford ("Broken Crown").
This addition to the blogosphere is for myself. The words of this post are honest--I have never been one for masking the issue at hand. The fact is that sometimes I cannot live in the light of grace.
Grace makes sense academically. I can perform an exegesis of biblical texts on grace. The theological implications of unconditional grace are cognitively understood and believed. But I often find it more difficult than I care to admit to take what I believe and grant it permission to make a change in my anthropological perceptions--including the perception of myself.
But, first, can we not see that the atonement is sufficient? Love and justice agree at the cross. Often, I think of this grace, this agreement of love and justice, as applying to me one day, but not right now. I consider that it will be enough to cleanse me before Heaven, but not enough to free me from all guilt before then. Yet the penman of Hebrews blatantly puts the question on the table, writing:
"How much more will the blood of the Messiah, who through the eternal
Spirit offered Himself without blemish to God, cleanse our consciences from
dead works to serve the living God?" (Heb. 9:14)
But, second, are we not granted a futuristic vision of what lies ahead for those of us that struggle with a gracious acceptance of forgiveness? From the Patmos-exiled apostle, we read the following:
"Now have come the salvation and the power and the kingdom of our God,
and the authority of His Messiah. For the accuser of our brothers and sisters,
who accuses them before our God day and night, has been thrown down."
(Rev. 12:10)
But, third, should it not be encouraging to understand that the word-game, accusation-laden labels that are thrown in the face of the Christian hold no power? As a friend of mine once profoundly stated, "The only label Christ gave to us was 'dead'--and He said that to all of us." The Pauline letter to the church of Corinth carries this to its glorious conclusion, in which we read:
"Such were some of you--but you were washed, you were sanctified, you were justified."
(1 Cor. 6:11)
We have attained eternal life, both "already, and not yet" as the theologians are apt to say. This itself is an undeserved aspect of grace and mercy. St. Augustine, says of the immortal state that "God leads us to eternal life [only] for his mercy's sake" (as quoted in Summa Theologica, St. Thomas Aquinas). When our undeserved eternal reward is considered through the lens of Christ's sufficiency, how can we help but to worship the God from whom all blessings flow--especially grace!
"There is a centre of history and it's the cross" writes theologian John Piper. If that "centre of history" makes no difference to my life now, then what is the purpose for which I have given my life to Christ? What a foolish enterprise and mission! "Of all people, most to be pitied" says Paul of a non-existent resurrection. The same may be said of a non-existent grace.
May God-sent guilt draw us to repentance.
May false guilt be sent back to hell.
"I saw heaven open and before me was a white horse, whose rider is called Faithful and True. With justice He judges and wages war. His eyes are like blazing fire and on His head are many crowns. He has a name written on Him which no one knows but Himself. He is dressed in a robe dipped in blood and His name is the Word of God...He who was seated on the throne said 'Look--I have made everything new'. " (excerpts; The Revelation of Jesus Christ, 19:11-13, 21:5).
A grace that cannot reach to where you are is no grace at all.
