When the world asks if there is any hope, we can say absolutely! No one is exempt from tragedy or disappointment- God himself was not exempt. Jesus offered no immunity, no way out of the unfairness, but rather a way through it to the other side.
Yet as I read the birth stories about Jesus I cannot help but conclude that though the world may be tilted toward the rich and powerful, God is tilted toward the underdog.
In the stories of extravagant grace given to us by Jesus, there are no loopholes disqualifying us from God's love.
Jesus tended to honor the losers of this world, not the winners. Our modern culture extravagantly rewards beauty, athletic skill, wealth, and artistic achievement, qualities which seemed to impress Jesus not at all.
Jesus gave us a model for the work of the church at the Last Supper. While his disciples kept proposing more organization - Hey, let's elect officers, establish hierarchy, set standards of professionalism - Jesus quietly picked up a towel and basin of water and began to wash their feet.
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.
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.
Jesus was a master of grace: he attracted sinners and moral outcasts even as he offended the religious and responsible people of his day.
Power, no matter how well-intentioned, tends to cause suffering. Love, being vulnerable, absorbs it. In a point of convergence on a hill called Calvary, God renounced the one for the sake of the other.
Jesus reserved his hardest words for the hidden sins of hypocrisy, pride, greed and legalism.
Jesus never tried to hide his loneliness and dependence on other people. He chose his disciples not as servants but as friends. He shared moments of joy and grief with them, and asked for them in times of need. They became his family, his substitute mother and brothers and sisters. They gave up everything for him, as he had given up everything for them. He loved them, plain and simple.
I once heard a theologian remark that in the Gospels people approached Jesus with a question 183 times whereas he replied with a direct answer only three times. Instead, he responded with a different question, a story, or some other indirection. Evidently Jesus wants us to work out answers on our own, using the principles that he taught and lived.
When Jesus came to earth, demons recognized him, the sick flocked to him, and sinners doused his feet and head with perfume. Meanwhile he offended pious Jews with their strict preconceptions of what God should be like. Their rejection makes me wonder, could religious types be doing just the reverse now? Could we be perpetuating an image of Jesus that fits our pious expectations but does not match the person portrayed so vividly in the Gospels?
The Gospels and the rest of the New Testament reflect the life of Jesus, what it means for us & what it means for the world.
Grace does not depend on what we have done for God but rather what God has done for us. Ask people what they must do to get to heaven and most reply, "Be good." Jesus' stories contradict that answer. All we must do is cry, "Help!"
Jesus never met a disease he could not cure, a birth defect he could not reverse, a demon he could not exorcise. But he did meet skeptics he could not convince and sinners he could not convert. Forgiveness of sins requires an act of will on the receiver's part, and some who heard Jesus' strongest words about grace and forgiveness turned away unrepentant.
Curiously, the righteous Pharisees had little historical impact, save for a brief time in a remote corner of the Roman Empire. But Jesus' disciples - an ornery, undependable, and hopelessly flawed group of men - became drunk with the power of a gospel that offered free forgiveness to the worst sinners and traitors. Those men managed to change the world.
In the move The Last Emperor, the young child anointed as the last emperor of China lives a magical life of luxury with a thousand eunuch servants at his command. "What happens when you do wrong?" his brother asks. "When I do wrong, someone else is punished," the boy emperor replies. To demonstrate, he breaks a jar, and one of the servants is beaten. In Christian theology, Jesus reversed that ancient pattern: when the servants erred, the King was punished. Grace is free only because the giver himself has borned the cost.
We are all trophies of God's grace, some more dramatically than others; Jesus came for the sick and not the well, for the sinner and not the righteous. He came to redeem and transform, to make all things new. May you go forth more committed than ever to nourish the souls who you touch, those tender lives who have sustained the enormous assaults of the universe. (pp.88)
Having spent time around "sinners" and also around purported saints, I have a hunch why Jesus spent so much time with the former group: I think he preferred their company. Because the sinners were honest about themselves and had no pretense, Jesus could deal with them. In contrast, the saints put on airs, judged him, and sought to catch him in a moral trap. In the end it was the saints, not the sinners, who arrested Jesus.
We need faith and the mind of the Lord Jesus to recognize something of lasting value in even our most ordinary tasks.
A philosophy may explain difficult things, but has no power to change them. The gospel, the story of Jesus' life, promises change.
Jesus' response to suffering people and to "nobodies" provides a glimpse into the heart of God. God is not the unmoved Absolute, but rather the Loving One who draws near.
Jesus represents a point of common ground an esteemed rabbi to the Jew, a god to the Hindu, an enlightened one to the Buddhist, a great prophet to the Muslim. Even to the New Age guru, Jesus is the pinnacle of God-consciousness. At the same time, Jesus is the divider. None but Christians see Him as a member of the Godhead on an exclusive mission to repair the broken world.
Charles Williams has said of the Lord's Prayer, "No word in English carries a greater possibility of terror than the little word 'as' in that clause." What makes the 'as' so terrifying? The fact that Jesus plainly links our forgiven-ness by the Father with our forgiving-ness of fellow human beings. Jesus' next remark could not be more explicit: 'If you do not forgive men their sins, your Father will not forgive your sins.'
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