WhatSoAmazingAboutGrace_cbs0232

8/3/2019 WhatSoAmazingAboutGrace_cbs0232

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The Book's Purpose Explore grace at "street

level" and interact withit biblically

Define grace as the corner-stone of the Christian faith

Demonstrate grace atwork in real-life stories

Grapple with personalimplications of graceand "ungrace"

Examine contemporarymoral issues graciously

The Book's MessageGod has commissioned Chris-

tians to dispense grace in a worldmore familiar with unforgivenessthan mercy. To Christ's followers,God has given the tools to dis-mantle and break the vicious cycleof "ungrace."

Each person~if he or she is willingto leave the comfort zone to embracea more vigorous Christianity~can be-come Christ's answer to a world thatdesperately wants to know what's soamazing about grace.

By Philip YanceyPublished by ZondervanPublishing House, Grand Rapids, MichiganISBN: 0-310-21904-3

Volume 2 . Issue 32

An Encapsulated View of the Best from Christian Publishers

Whats So

AmazingAbout Grace?

Only Christians Can Bring Hopeto a Jaded World

A Quick FocusA Quick Focus

COUNCIL OF REFERENCE

Dr. Richard Averbeck

Rev. D. Stuart Briscoe

Dr. Paul Cedar

Mr. Dave Coleman

Dr. & Mrs. Larry Crabb

Mr. Roger Cr oss

Rev. Samuel Farina

Dr. Kenneth O. Gangel

Rev. & Mrs. Lud Golz

Dr. Howard G. Hendricks

Mr. Olan Hendrix

Dr. David Jeremiah

Rev. Knute Larson

Dr. John C. Maxwell

Dr. Bruce McNicol

Mr. Dean Merrill

Mrs. Elisa Morgan

Dr. Ray Ortlun d

Dr. Luis Palau

Dr. Gilbert A. Peterson

Rev. Wes Roberts

Rev. & Mrs. Jamie

Rassmussen

Mr. Jim Warren

Dr. Rick Warren

Publisher

David A. Martin

Editors

Michael & Cheryl

Chiapperino

www.ChristianBookSummaries.co

Visit us at:

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Seven Main Points2

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What Grace Is and Isn't . . . . . . . . . . . .

Forgiveness: An Unnatural Act . . . . .

Mixed Aroma . . . . . . . . . . . . . . . . . . . . . .

Oddballs Are Welcome . . . . . . . . . . . .

Loopholes . . . . . . . . . . . . . . . . . . . . . . . . .

Serpent Wisdom . . . . . . . . . . . . . . . . . .

How Sweet the Sound . . . . . . . . . . . . .

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WHAT GRACE IS AND ISNT

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communicate the "gospelof God's grace." TheGreek word charis istranslated "I rejoice,I am glad." So theChurch exists to pro-claim the gospel of re-

joicing.

But unfortunately,many people do notthink of gladness whenthey think of theChurch. They thinkof Church as a place for

holy, righteous people (or peo-ple who fancy themselves as

Babette's Feast, a novel by Isak Dinesen, is a startling parable of grace.

Babette, a penniless widow who has fled for her life during the Frenchcivil war, seeks protection and employment in an impoverished Danishvillage. The small village's view of God is dominated by a strict religioussect whose regulations call for the renouncing of worldly pleasures.All parishioners wear black and a bland gruel dominates their dailydiet. A pair of middle-aged spinster sisters, daughters of the deceasedleader of the sect, agree to take her in as their maid and cook.

Babette brings new life to the dreary community. When she learns thatshe has won 10,000 francs in the French lottery, Babette asks for one

favor: to cook an authentic French dinner for the villagers. Pleasedwith Babette's faithful service, the sisters grudgingly agree.

The lavish feast works a kind of magic on the brothers and sisters ofthe sect, as exotic food seems to usher in a lively and uplifting attitudeto replace the drab grayness.

In the final scene, the sisters thank Babette and say farewell, assumingshe will soon return to Paris. Only then does Babette expose her secret:she has spent all of her winnings on the feast. She cannot afford tomove back to Paris. Thoroughly exhausted, she enjoys the sweetsatisfaction of introducing her friends to fine food.

Grace~in the form of a memorable meal~comes to the village free ofcharge, with no strings attached. Its giver spends everything on it; itsrecipients spend nothing. And it changes lives.

A Parable of Grace

holy and righteous!), people whohave already cleaned up theiracts~not people who need to.

Perhaps the underlying rea-son people go to church is tosatisfy a hunger for grace.

"The world can do almostanything as well as or betterthan the Church," says GordonMacDonald. "You need not bea Christian to build houses,feed the hungry, or heal the sick.There is only one thing theworld cannot do. It cannot offergrace."

Grace is a grand theologicalword that has not spoiled orlost its meaning even inmodern times. Use of this wordoften points us to the fact thatGod is the Source of goodthings in our lives.

Saying grace before a mealrecognizes that daily bread

is a gift from God.

We are grateful forsomeone's kindness.

A person is congratulatedwhen successful.

A gratuity is left whenservice is pleasing.

Businesses extend graceperiods to extend deadlinesfor paying bills.

Composers include gracenotes to embellish the score.

According to the ApostlePaul, the Church exists to

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GRACE:

The Last BestGood Word

The many uses of theword in English convinceme that grace is indeedamazingly~ truly our last

best word. It contains theessence of the gospel asa drop of water cancontain the image

of the sun.


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Christians are known for theirpursuit of truth; every churchdefends its particular version.But what about grace? Jesus'revolutionary message of gracegets diluted, distorted, or evenoverlooked in the Church.

Sadly, grace is not often thearoma Christians give off in thisworld.

When people look to the

Church for grace, they often findshame, a sense of judgment, andthe threat of punishment. Theverbal and nonverbal messagesdecree that one gains the Church's(and presumably God's) approvalby adhering to a prescribed pat-tern of behaviors. It is so easyfor Christians to slip into thetrap of trying to earn God's~andthe Church's~favor through "ac-ceptable behavior."

Forms of "Ungrace" in the Church: A pecking order of moralprohibitions. People becomespiritual by attending to thesegray-area rules in a ladder-likeapproach to faith.

An assumption that peoplesuffer because they deserve it;God is punishing them.

Uptight joylessness; a form of"piety" that is skeptical aboutfun and laughter.

GRACE:Misunderstoodby the Church

A spirit of moral superiorityor a fierce attitude towardopponents in the "culturewars."

A lack of unity. Denomina-tional strife and bickering,often under the guise of

"doctrinal purity."

"Ungrace" has a way of creep-ing up in subtle ways in the livesof Christians. Its tentacular gripresults in pride, judgmentalism,and a drive to earn God's approval.

In stark contrast to Christians'

perceived need to earn God'sfavor is the notion that God'slove is available free of charge,no strings attached, on the house.This concept flies in the face ofevery instinct of humanity.

The concept of grace~God'slove available without cost to therecipient~is unique among worldreligions. It is the defining char-

acteristic, the cornerstone of theChristian faith.

The Hindu doctrine ofkarma,the Buddhist eight-fold path, the

Jewish covenant, and the Muslimcode of law all offer ways to earnapproval. Only in Christianityis God's love unconditional.

And Jesus talked about it often,though he seldom used the word.His parables~stories of extrava-gant grace~all had endings toogood to be true.

Perhaps his most notable oneswere the three that dealt with

loss, discovery, and jubilation.In The Lost Sheep, The LostCoin, and The Lost Son, Christdoes the following respectively:

Underscores the loser's senseof loss

Explains the thrill of discoveryin vivid detail

Ends the story with a sceneof celebration

These three tales demonstrateforgiveness and mercy that areshockingly personal. Parables arenot given to teach us how to live,but to correct our inadequateand twisted notions about whoGod is and who God loves.

God welcomes anyone whowill have Him; in fact, He hasmade the first move already!

The parables are not just nicestories to hold listeners' attention.They are the template of Jesus'life on earth.

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GRACE:The Centerpieceof the ChristianFaith

Apparentlygrace is notthe aromaChristiansgive off in

this world.

The devil

succeeds in layinghis cuckoo eggs ina pious nest...Thesulphurous stenchof hell is as nothingcompared with theevil odor emittedby divine gracegone putrid.

~Helmut Thielicke


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The Bible is full of evidencethat God's economy is differentfrom man's. While we operateon the basis of cause and effect,the God of the universe intro-duces his own system: the "newmath of grace."

To the finite, rational mindhis calculations don't makesense. They just don't add up.Consider a shepherd who left99 sheep unprotected in dan-

gerous territory to hunt for onelost lamb. How about the wo-man who took an entire pintof perfume~worth a wholeyear's wages~to pour on Jesus'feet? Or the poor widow whoquietly dropped two coins inthe offering plate; Jesus singledher out and told his disciplesthat she had invested more inthe treasury than all others~including the donors who madesubstantial gifts. In one memor-

able parable, Christ told abouta farmer whose workers checkedin at different times throughoutthe day to begin work. Yet allreceived the same amount intheir paychecks at the end ofthe day. Naturally, the full-dayworkers com-plained; the mas-ter's decision seemed unfair.

Yet this story points out afundamental truth: God dis-penses gifts, not wages. From

an economic standpoint, thisparable doesn't make sense.And that was the teller's intent.He was explaining that gracecannot be calculated like a day'swages. Grace is not about com-petition or finishing first or last.It's about not counting.

People are prepared for every-thing except for the fact thatbeyond the darkness of theirblindness there is a great light.They are prepared to go onbreaking their backs plowingthe same old field until the cows

come home without seeing, un-til they stub their toes on it,that there is a treasure buriedin that field rich enough to buyTexas. They are prepared for aGod who strikes hard bargainsbut not for a God who gives asmuch for an hour's work as fora day's. They are prepared fora mustard seed kingdom of Godno bigger than the eye of a newtbut not for the great banyan itbecomes with the birds in its

branches singing Mozart. Theyare prepared for the potlucksupper at First Presbyterian butnot for the marriage supper ofthe lamb.~Frederick Buechner

In a world and a culturewhere people are conditionedto think in terms of "just des-serts" and gain only resultingfrom pain, God's economy isjust plain unfair. No one gets

what he deserves. (This is goodnews, since all deserve punish-ment and wrath, not forgive-ness and love!)

Grace means there is nothingwe can do to make God loveus more. Grace means there isnothing we can do to make Godlove us less.

Unforgiveness is damaging~more so for the one who har-bors it than for the one who isnot forgiven. And its deadlyforce is not limited to one

person or even one generation.

Forgiveness is an unnaturalact; its very taste seems wrongsomehow. Our human naturedemands that people earn their

way back. Consequently, mostpeople do not forgive easily orfind themselves easily forgiven.

Not surprisingly, God's takeon the subject is diametricallyopposed to man's. Jesus instructsus to pray, "Forgive us our tres-passes, as we forgive those whotrespass against us." He linksour forgiven-ness by the Fatherwith our forgiving-ness of fel-low humans. And His next state-

ment is powerful: "If you do notforgive men their sins, your Fat-her will not forgive your sins."

Christ's teachings are straight-forward. By denying forgive-ness to others, we are in effectdetermining them unworthy ofGod's forgiveness, and thus soare we.

While the world runs on therules of ungrace, Christ demandsa response of forgiveness andmercy.

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GRACE:Atrociousand Unfair

Toxic Ungrace

By instinct I feel I must

do something in orderto be accepted. Grace

sounds a startling noteof contradiction, of

liberation, and everyday I must pray anew

for the ability tohear its message.

Ungrace does its work

quietly and lethally, like

a poisonous undetectable

gas...the toxin steals

on, from generation

to generation .

The Lords Prayer pulls

these two together: As we

can allow ourselves to let

go, to break the cycle, to

start over, God can allow

Himself to let go, break

the cycle, start over .


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FORGIVENESS: AN UNNATURAL ACT

MIXED AROMA ODDBALLSARE WELCOM

Why would the God who

created us and who knows usso intimately require that we dosomething that goes against ournatural instincts?

Theological Reasons:Christians are called to be

like God, to bear the familylikeness. God is love; Godforgave our sins and gave usanother chance. By sendingJesus into our world, God

unequivocally took the initiativetoward us. Christ absorbed theworst man could do to him~crucifixion~and fashioned outof that cruel deed the remedyfor the human condition.

God commands that we loveone another as He loved us.

Furthermore, He assures usthat He'll take care of justice."Do not take revenge, my friends:it is mine to avenge; I will repay,says the Lord." Forgiveness isan act of faith in a God who canbe trusted.

Pragmatic Reasons:Forgiveness alone can halt

the cycle of blame and pain,breaking the chain of ungrace.

Forgiveness is the only effectiveway to reverse and correct theeffects of resentment and bitter-ness.

Forgiveness can loosen thestranglehold of guilt in the per-petrator. Guilt does its corrosive

work even when it is conscious-ly repressed.

As we offer forgiveness andthe healing takes place, a hum-bling process occurs. A remark-able connection takes place. Theforgiver realizes that he is notas different from the wrongdoeras he thought.

When you forgive someone,you slice away the wrong fromthe person who did it. You dis-engage that person from hishurtful act. You recreate him.~Lewis Smedes

If indeed grace is so amazing,what prevents Christians from

showing more of it? How shoulda person who has been "graced"by God's unconditional loveact~as a spouse, a parent, achurch member, or a citizen?

Two trends impact theanswers to these questions.

First, the Church has becomeso swept up in political issuesthat it finds itself playing bythe world's rules~the rules ofpower~which are the rules ofungrace. When operating in thepublic square, the Church is atrisk of losing its calling.

Second, fear drives ungrace.Christians feel under attack ina society that is becoming in-creasingly hostile to our values,and the natural inclination isto tremble, fearing the worst.

The Psalmist asked animportant question: "Whenthe foundations are beingdestroyed, what can the right-

eous do?" How can Christiansuphold moral values in a secularsociety without emitting thenoxious fumes of ungrace?

How will we feel if historiansof the future look back on theevangelical church of the 1990sand declare, "They foughtbravely on the moral fronts ofabortion and homosexualrights," while at the same timereporting that we did little tofulfill the Great Commission,and we did little to spread thearoma of grace in the world?

Christians must be carefulnot to confuse politics andreligion, since politics oftenallures us to trade away gracefor power. And we need toconcentrate more on theKingdom of God than on thekingdom of this world.

In contrast to a cradle-to-grave environment dominatedby the "fittest and best," Jesus'kingdom welcomes everybodyequally. There is no hierarchy.Those judged undesirable areinfinitely desirable to God.Scriptures make it plain: We areall undesirable, but God lovesus anyhow.

Jesus' stories showed Hisheart about people rejected bythe world:

He told of a great banquet,with invitations given to the

continued on page 6

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Why forgive?

Rung by rung Jesus

dismantled the ladder of

hierarchy that had marked theapproach to God. He invited

defectives, sinners, aliens, and

Gentiles~the unclean!~to

Gods banquet table.


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LOOPHOLES

ODDBALLS ARE WELCOMEcontinued from page 5

poor, the crippled, the lame,and the blind.

There was a good-for-nothingson who had soiled thefamily's reputation.

He spoke of a hero who gaveaid to a robbery victim. (Thehero was a despised Samari-tan.) Jesus' actions, many ofwhich violated Jewish regu-lations regarding "clean" and"unclean," clearly demonstrat-ed his compassion andcommitment to care for the

"underdogs" of society.

A naked madman washealed and sent home asa missionary.

A woman with a long-standing hemorrhagingproblem was healed.

Jesus touched a corpse andbreathed life into a dead girl.

Though Jesus broke the Le-

vitical laws against contagion,He was not contaminated. Infact, He made others whole; Hereversed the process. Throughthese incidents, the Scripturesshow us that in an uncleanworld, we can look for waysto be sources of cleansing andholiness.

The message of the gospel ispiercing and resonating: The

walls which once separated usfrom each other and from Godhave been demolished. We'reall oddballs, but God loves usanyhow.

While God remains the Sov-

ereign Lord of the Universe,through his Son, He has madehimself accessible. Like earlyChristians in Acts, we are wel-come to address him asAbba("Daddy"). There is no need tobe self-conscious or anxiousabout cleanliness issues. Hesimply loves us~no matter what.

Jesus' revolution of grace alsomakes us realign our view of"different" people. In their New

Testament writings, both Peterand Paul talk about "dispensing"grace to our world.

The image brings to mindone of the old-fashioned "atomi-zers" women used before theperfection of spray technology.Squeeze a rubber bulb and drop-lets of perfume come shootingout of the fine holes at the otherend. A few drops suffice for awhole body; a few pumps change

the atmosphere in a room. Thatis how grace should work, I think.It does not convert the entireworld or an entire society, butit does enrich the atmosphere.

Jesus was known as a Loverof sinners when He walked onEarth. A couple thousand yearslater, His followers are at riskof losing this focus.

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But what about people whoexploit this grace, who commitsins with an awareness of God'sbountiful forgiveness? SurelyGod's forgiveness and uncon-

ditional love do not extendthat far!

People generally divide intotwo categories: those who areguilty and admit it and thosewho are guilty but deny it. The

only "catch" to grace is that aperson needs a stance of open-ness in order to receive it. TheChristian term for that act of re-ceiving is repentance, the door-way to grace.

Using three analogies, theApostle Paul examines the ques-tions "Why be good?" and "Whatcan I get away with?" in Romans6 and 7. First he says we've diedto sin, so we need to count our-

selves dead to sin and refuse tolet sin reign in our bodies. ThenPaul talks about bondage to sinin the past tense and slavery torighteousness in the present.

Finally, drawing on the meta-phor of marriage, Paul explainsthat we express love to Godthrough holy living~not out ofcompulsion, but out of desire.God doesn't want performance;He desires our hearts.

The primary New Testamentmotivation for "being good" isgratitude. The best reason to begood is to wantto be good. In-ternal change requires a rela-tionship.

Only a person who trulyknows God will be inclined toplease Him. It is compelling thatboth Jesus and Paul summar-ized the entire law in the com-mand, "Love God.

continued on page 7

Grace Abuse

The sick and the maimed

are for us not hot spots of

contamination but potentialreservoirs of Gods mercy.

We are called upon to extend

that mercy, to be conveyors

of grace, not avoiders

of grace, not avoiders of

contagion. Like Jesus,

we can help make

the unclean clean.

If we truly grasped thewonders of Gods love for us.

the devious question thatprompted Romans 6 and7~What can I get away

with?~would never even occurto us. We would spend outdays trying to fathom, not

exploit, Gods grace.


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LOOPHOLEScontinued from page 6

Legalism, in its pursuit ofpurity, is an elaborate schemeof grace avoidance. It is alsoproof that people can know thelaw by heart without knowing

the heart of the law!

It is significant that the groupof people who made Jesus theangriest was the very group hemost resembled, at least exter-nally. But it was the internals,their legalistic mindset, thatinfuriated Christ. In Luke 11and Matthew 23 Jesus exposedfive key elements of legalism.

1. An emphasis on externals,

impressing others and publicrecognition. Christ knew thatthe proof of spiritual maturityis not how holy one appears,but an awareness of ones ownimpurity.

2. A spirit of law-keeping, stif-fening into extremism. Legal-ism is always progressive; itseeks to enlarge its domain ofintolerance.

3. Focusing on trivialities, neg-lecting more important matters.

4. Hypocrisy, putting on a mask.

5. Feelings of pride and compe-tition, trying to impress oneanother with spiritual calisthe-nics.

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mate goal of Christianity~knowing God.

The Church has spent so muchtime inculcating in us the fear

of making mistakes that she hasmade us like ill-taught pianostudents: we play our songs, butwe never really hear them be-cause our main concern is notto make music, but to avoid someflub that will get us in dutch.

~Robert Farrar Capon

I met South Africanstudents who came

from churches whereyoung Christians didnot chew gum or praywith their hands intheir pockets, andwhere blue jeansmade a person

spiritually suspect.Yet those samechurches vigorously

defended theracist doctrineof apartheid.

Within the church, legalismfails miserably at the one thingit is supposed to accomplish~encouraging obedience. And itoften sets a trap for those who

conform~scars of shame result-ing from feelings of failure.

Outside the Church, peoplereject the faith because of theirperception that Christians arepetty and legalistic. For some,legalism makes apostasy easy.

The tragedy is that legalismcauses people to miss the ulti-

SERPENT WISDOMAmid a society that is veering away from God, Christians are

called to dole out grace, acting as wise as serpents and as gentle asdoves in the process. Without doubt, that is a challenging assignmentamid todays culture wars. No matter what the future brings, thesethree conclusions, based on Scriptural principles, provide helpfulwarning.

1. Dispensing grace is the Christians main contribution. The weaponsof mercy can be potent. Jesus declared that our distinguishing markshould be love.

Somehow Jesus managed to separate the policy from the person.Anyone, even a half-breed with five husbands or a thief nailed to across, was welcome to join His kingdom. The person was more im-portant than any category or label.

As Christians deeply concerned about a culture that is hostile toabsolute truth, we must correctly identify ourenemies. Abortionists?Hollywood producers polluting our culture? Politicians threateningmoral principles? If our activism drives out love, we have misunder-stood the gospel of Jesus.

2. Commitment to a style of grace does not mean we will live inperfect harmony with the government. Kenneth Kaunda, the formerpresident of Zambia, correctly stated, What a nation needs morethan anything else is not a Christian ruler in the palace but a Chris-tian prophet within earshot.

Christians should exercise care in selecting issues to support oroppose. We can not afford to get sidetracked.

Yes, we have led the way in abolition and civil rights. But Protestantshave also veered off on frenzied campaigns against Catholicism,against immigration, against Freemasons.

continued on page 8


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HOW SWEET THE SOUND

SERPENT WISDOMcontinued from page 7

3. A coziness between church and state is good for the state andbad for the Church because the state, running under the rules ofungrace, drowns out the Church's message of grace.

Government dilutes the essence of Jesus' commands and translatesthem into a form of external morality, which is the exact oppositeof grace.

A state government can give subsidies to the poor but cannot showthem compassion and justice. It can ban adultery but not lust, theftbut not covetousness. It can encourage virtue but not holiness.

Alone, a capella, Jessye Normanbegan to sing: Amazing grace,how sweet the sound, that saveda wretch like me. I once was lostbut now am found-was blind butnow I see.

A remarkable thing happenedin Wembley Stadium that night,as 70,000 wild fans fell silent.

By the time she reached thethird verse, several thousand fans

were singing along.

Jessye Norman later confessedshe had no idea what power de-scended on Wembley Stadium thatnight. I think I know. The worldthirsts for grace. When gracedescends, the world falls silentbefore it.

produced adocumentary film about thepopular John Newton hymn"Amazing Grace" with footageshot at Wembley Stadium in Lon-don. A rock concert had beenorganized to celebrate changesin South Africa, but promotersscheduled opera diva Jessye Nor-man as the closing act.

On the heels of twelve hours

of entertainment from groups likeGuns 'n' Roses, the time came forthis majestic African Americanwoman to sing. A single lightfollowed her. No backup band,no musical instruments, justJessye. A voice called for moreGuns 'n' Roses. Others joined in.

Bill Moyers

C

Volume 2, Number 32

Publisher

David A. Martin

Editors

Michael & Cheryl Chiapperino

Published on the World Wide Web atChristianBookSummaries.com.

The mission of Christian BookSummaries is to enhance the ministryof thinking Christians by providingthorough and readable summaries

of noteworthy books fromChristian publishers.

The opinions expressed arethose of the original writers

and are not n ecessarily thoseof Christian Book Summaries

or its Council of Reference.

What's So Amazing About Grace?by Philip Yancey. Copyright 1997by Philip D.Yancey. Summar-izedby permission of the publisher,Zondervan Publishing House, 5300Patterson Ave. Southeast, Grand

Rapids, Michigan 49530. 292 pages.$19.95. ISBN 0-310-21327-4.Available at your favorite bookstoreor by calling 800-727-3480.

The author: Philip Yancey is anaward-winning author and theeditor-at-large for ChristianityToday. He and his wife live inColorado.

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