I think I’ll recuperate fast enough for tomorrow’s session together … Join me if you are free or interested. The study guide we are using can be found here.

When:  11 July, 2007 Wednesday 8pm

Where: Bangsar Lutheran Church Premises

What:

Salvation is God’s way of calling us and the whole world forward toward the kind of life we were always meant to live. While salvation in some sense involves the whole world, people are especially interested in how salvation applies to them. Salvation is both personal (we enter into a new relationship with God) and social (we enter into a new relationship with everyone else). Salvation is often experienced as beginning at a specific point in time, but it also involves a long process of spiritual growth and maturation. Christians believe Jesus is the key to salvation as evidenced in his birth, life, teachings, death, and resurrection. Salvation is not intended to separate us from others, but to connect us to both God and others in new and gracious ways.

Questions Addressed:

* What is salvation in the broadest meaning of the word?
* How are the personal and social dimensions of salvation connected?
* How is it that Jesus saves us?
* How does salvation change people and change the world?

“Our special status as bearer’s of God’s image brings special responsibilities. In particular, we are called to use our gifts and talents in the service of God, in helping others, and in caring for the natural world. We are here to play a positive role in the created order, but we have not always performed very well.” (p. 39)

Gareth and I walked out of the lift one day. We saw some trash on the floor. So, the temptation was to walk pass it (assuming the cleaners would clean it up anyway.) But then we stopped, and then I turned back and said, “Gareth, let’s pick that up and throw it into the dustbin shall we?”

I was tempted to give my 5 year old son Al Gore-Inconvenient-truth speech but then again. Let’s do what needs to be done first and talk later. It’s more meaningful that way. So, this became raw material for our conversation about taking care of the world starting with not simply throwing trash all over the place and picking it up rubbish on the floor.

“… the image of God (or imago Dei) comes from the Eastern Orthodox tradition, which links the image of God freedom and rationality: Like God, human beings can think and decide and act. We are not mechanically determined machines, not are we driven by instinct alone. We are people, and as such, we possess the freedom and the responsibility to determine who we will be.” (p.40)

Even though our thinking might be skewed, our deciding wrong, and we act stupidly …we still bear the consequences of our thinking, deciding and acting. And the accumulation of the results of these will form who we will be. So, every baby step matters.

“The choices we make decide who we become. Even if our choices are never absolutely free, they are still our choices and no one else can make them for us.

… God never takes over the strings of our lives and makes us dance like puppets to a tune we do not want to hear.” (p. 41)

Puppets? Nice to watch but pulled by others … God never intended to be our puppet master but many happily would want to fill that vacancy. Can you see them? Or are we too busy fighting the idea of a puppet master God?

“Coercion regarding matters of religious faith can be just as disturbing as political coercion. Faith can never be imposed on someone else: It is the voluntary response of an individual to God.” (p. 42)

In the light of recent events in Malaysia, the above phrase is cutting. We do respect the communal aspect of faith, but the focus on community does not wipe out the reality of individual response. As individuals, we also must see ourselves in community and not in isolation from others. “Here I stand, I can do no other!”. “Here we stand … We need each other!

“… freedom to doubt must necessarily be respected as a part of the freedom to believe.” (p. 43)

“If we are free and reasonable persons, and everyone else is similarly free and reasonable, we are inseparably linked to one another our choices. What we do affects others, and therefore we have to take others into account in our decision making.” (p. 46)

Decision making is never easy for people who genuinely consider all the factors and people the decision will impact. On one hand, we could just decide and forget about how it will affect others – it’s our life anyway! On the other hand, we maybe bound by the expectations which we can never fulfill. Totally resolving this tension is not the goal in decision making. The goal is to come to a place where we can be responsible and be willing to bear the consequences of our choices. That would include one day even being able to celebrate the fruit from these choices. In this whole mix, loads of lessons are hidden there.

“Human relationships are nurtured through expressions of both charity and justice. While love as charity stresses individual efforts on behalf of others, the ideal of justice focuses on the social and the communal. Justice is not limited to helping others in their need but also involves changing social structures so that those needs themselves might be lessened or even eliminated.” (p. 45)

Here’s one practice I do to keep me on the ground: every time I hear myself or the voices around me stressing individual efforts, I make it a point to see it from a social and communal point of view. And vice versa.

“Sin is anything that willfully diminishes the life that we and the rest of creation are meant to enjoy. Sin is living against the grain of God’s universe. Sin can take many forms, expressing itself both in action and in the choice not to act when action is called for.

… whatever particular form it takes, sin always involves a choice to prefer ourselves over others, over nature, and over God. It is rooted in the desire to follow our own way regardless of the consequences.

… It draws us away from the true source of our being and ultimately gives us nothing in return.” (p. 47)

Hardly hear about people talk about sin in this way. Hardly hear about people talk about sin.

“There is no sin that does not touch others, whether secretly by refusing them what is due, or openly by giving birth to the vices.” – Catherine of Sienna (p. 48)

And we thought it’s just about “me” …

“… forgiveness is ultimately necessary in order to move beyond bitterness and to preserve our own humanity. The only alternative is to live with a shrunken spirit and a diminished sense of what it means to be human.” (p.49)

For those of us who struggle with forgiveness … while acknowledging the pain and not ignoring the hurt, the closing words above is worth spending time meditating on.

When: June 27, 2007 Wednesday 8pm

Where: Bangsar Lutheran Church Premises

What:

“God is speaking all the time, but we are often too preoccupied to notice. God doesn’t shout to get our attention, but typically speaks softly and quietly. God’s voice invariably comes to us as a call, luring us deeper into life and deeper into the love God feels for the whole world. God can speak through nature and human experience, but the clearest way God has ever spoken to the world is through a person: Jesus of Nazareth, who Christians believe was both fully human and fully divine. A very important way we hear God’s voice today is through prayer, but sometimes God can seem silent even when we are trying to listen. That silence reminds us to uphold others when God seems silent to them.

Questions Addressed:

* How does God speak to us?
* What does it mean to feel called by God?
* What has God communicated to us through Jesus?
* What is prayer?”

We will be having our next Conversations on Human Nature this wednesday at 8pm.  But before that some quotes from the last session to recap a little. I’ve included some quick reflections.

“It is not simply creation that astounds us but the Creator behind the creation.” (p. 27)

One of the reasons I love the Lutheran Mission Bungalow at Cameron Highlands  is every morning when I wake up not only do I enjoy a good dose of fresh air, I’m somehow energized by the surrounding flowers and plants. Who says faith is just in the mind or in the heart, the environment helps and makes a difference.  Creation points beyond itself.

“People do not often think of God as creating the world for joy and enjoyment, and Christians certainly do not always live in joyful awareness of God, but the Westminster Catechism gets it right when it says that our chief end and purpose is “to glorify God, and fully enjoy him forever.” (p. 28)

Often religion is associated with joy being killed.  Celebration gone underground. Laughter silenced. One of my favorite sketches of Jesus is the one where Jesus laughs!

“It is true that sin and evil have deformed God’s creation, making the world we live in far from perfect. But however much we mess things up truth, beauty, and goodness can never be fully eliminated from this world.” (p. 28)

While I don’t want to downplay the reality of pain and sorrow, I think a religion that doesn’t make one smile (or even dance) is suspect.  But then I’m not dwelling on “religion” as a restrictive life-sucking experience … I’m into the life-giving stuff.

“In the act of creation, God graciously invited something else to exist — something entirely new, something different and distinct from God’s own self. In an act of stunning humility, God stepped back to allow space for the world to blossom into being.” (p. 29)

“… the essence of graciousness is the accommodation of others, and God modeled that in creation long before God required it of us. … The world did not, however, spring into existence all on its own simply because God opened a space where that could happen. Creation required God’s active involvement.” (p. 29)

What a mind blowing image! God making room for us to “pop up” and “blossom”.  Creation linked with giving space.  We don’t think about it in those terms often.  When I think of creativity, it’s associated with making things happen or filling up space.  So, the whole idea of opening up space even before the rest happens is  a good step back before hurrying into activity.

“The real importance of the Genesis creation narrative is found not in its scientific details or lack of such details but in the claims it makes regarding the character of the Creator and the underlying nature of the creation.” (p. 30)

Those debates about 6 days literal creation tire me.  I confess .. I think there are more important matters in the creation stories then whether the Genesis accounts need to square with our often changing theories through speculation or good scientific theory making.

“God does not belong to us, rather, we belong to God. The only and only God of the universe transcends our narrow loyalties, and when we seek follow that God, we are inevitably stretched in the process.” (p.31)

Sometimes stretching can be painful … but it strengthens us in the long run.

“Nothing we can say about God comes close to capturing the awesomeness of God’s being.” (p. 31)

Confidence and conviction – yes. But becoming clinical about God,  desecting … hmmm I’m less excited about that.  Wonder is a very important part of my faith journey.

“Positive theology seeks to distinguish between better and more accurate ways of speaking about God and ways of speaking that may, in one way or another, partially misrepresent who God is.

… In evaluating the language of positive theology, many factors come into play, including intelligent biblical interpretation and logical thinking, but there is also a practical test that seems to apply. The New Testament says quite bluntly, “Whoever does not love does not know God, for God is love.” (1 John 4:8). If that is true, it seems like a good idea to assess what we say about God in light of this rule of love. Views of God that encourage us to love others are more likely on target than those that cause us to hate others or to hold them in disdain. An accurate view of God will never diminish our love for others. ” (p. 32)

Silence is valuable and I think one aspect which is lacking in the general Christian spirituality practiced in Malaysia.  But our faith is a faith which involves speech, listening and thus conversation.  Like our daily talks with friends, sometimes I leave a table talk feeling expanded as a human being.  Other times, I come away shrunken as a person.  So, there’s good and bad conversations about God, just like there’s healthy and unhealthy faith.  Time and learning helps us to discern better including the help of others who make us wiser

“Everyone has agreed that the full mystery of the Trinity is beyond human comprehension, but in the long conversation of Christian faith, some descriptions have been affirmed while others have been rejected as unhelpful or simply wrong.” (p. 34)

“… long before God’s love became extended to others, it already existed in infinite intensity within the Trinity itself. Love is what holds the Trinity together. It is what makes the threeness of God a singularity. The trinitarian God literally is love. Love is not merely one personality trait among others that describes a part of who God is. Love defines the essence of God’s being a love that God extended to the world in creation.” (p. 35)

Relating our understanding of Trinity to the details of our everyday living takes the discussion away from mere mathematical proof and speculative musings.  It touches life.

“The Trinity tells us that part of the perfection of Christian living is mutual, self-giving love. Just as the members of the Trinity are bound together in love for one another, so we called to love those around us in the same unreserved and uncalculating way. Especially within the church, where we share life in the Spirit, we are called to mutuality of love. We are to love and serve us when we need their help. We may not do this very well, but it is the ideal. As Christians, we strive to be a community in much the same way that God as Trinity is a divine community of persons.” (p. 36)

There’s so much to meditate on here in terms of human relationships which enriched even the most boring small group experience.

“Global positioning devices use three satellites to tell us where we are. It is the same in matters of faith. God’s trinitarian relationship to the world as Creator, Sustainer, and Redeemer provides three necessary points of reference.” (p. 37)

While we may start with any person of the Trinity as a starting point, we cannot ignore the other two – in fact it should lead to the “three necessary points of reference.” Just when I’m tempted to fly off tangent … meditating on the trinitarian relationship to my world puts me back into position.  Awesome …

Wow … not bad .. I’m persisting until a part 3 for what is an ongoing series. That should be an improvement. Of course, I’m learning to live in the future in some ways as when this post will be published on the blog, I’m actually probably not going to be in a place where I have internet access. So, this post was posted in the past while I am currently writing for the future. Back to more concrete matters …

“Learning to live more graciously as Christians necessarily involves changing our behavior, for graciousness is expressed in the way we live. But becoming more gracious also requires changing misconstrued thoughts and feelings about God, the world, and other people. It is difficult to treat others with grace if we feel emotionally ill-disposed toward them; it is next to impossible to treat others with respect if our theology says it is all right to disdain them.” (p. 21)

While I was a younger pastor and also a more naive Christian, often what immediately captures my attention are methodological matters or what can change the behaviors first. I must confess it does give more immediate gratification while leaving a strange after taste. As I grow older and bump into more walls … while gaining more exposure to human nature and the intricacies of the world of our thoughts and feelings, this whole “learning to live more graciously” part is hard work.

“Thinking through the implications of faith is challenging work, and it takes effort to evaluate the world intelligently and to reflect on the meaning of the Christian message. Sometimes it is easier simply to repeat old answers without analyzing them, but graciousness requires thoughtfulness, self-awareness and empathy. If our faith is true, knowing what we believe and why will ultimately increase our ability to listen to others with genuine fairness, respect and compassion.” (p. 22)

It’s much harder to deal with “misconstrued thoughts and feelings”. Denial is the operating mode of the day. Excuses about. Or maybe we have too many blind spots. We seem to be over-educated with increased vocabulary to talk about what’s entangled inside and yet are powerless to untie a basic knot. No amount of will power or skill set will deliver us. Humility to say we need help slowly clear our honest admissions is a must. But it’s also humility to allow ourselves to be truly guided by wisdom beyond our truncated universe and limited perspectives. It’s basically a humility which says, it’s hard but I’m willing to change … even if it starts with one basic knot!

“Polishing a tea set does not change the shape of anything. Everything is still in the same place — spout, handle, feet, and lid — but the dullness is gone, and it shines like new. Polishing our Christian belief with the soft cloth of God’s love can help us renew our ways of thinking in a similar way.” (p. 23)

*grin* I think the authors a trying to balance those hard truths earlier with a softer metaphor and analogy. And it’s important to not let fear and trembling have the final word. “The soft cloth of God’s love” first became evident to me while I was doing “Introduction to Christian Spirituality” during the second year of seminary. Perhaps, I was vulnerable because a lot of illusions were shattered, and many crutches were taken away. So, there’s was a yearning for something deeper than what I was used to – whether it’s more inspiring music to more motivational sermons. The firm touch with came through the “soft cloth of God’s love” first dealt with the way I viewed God … all the functional noises fell silent, and the relational music emerged. It was not a dramatic transition, but it was a significant shift.

“Adding graciousness to our differing self-definitions is not meant to blur honest differences. It is meant, rather, to remind us how much we hold in common as followers of Jesus and how much we share a commitment to love God and to love our neighbors as ourselves.” (p. 26)

Of course, we can’t be gracious by ourselves and to ourselves… the test comes when we are with others. And the tests never end. The fruit is long lasting though …

One of the challenges I confess as the pastor or chief sinner of the church I pastor is how we can facilitate a meaningful conversation on topics which matter between those who are more exposed to Christianity and those who are less. Some can spout words like Dispensationalism with ease while others might wonder what’s so “sensational” about that. Others frown with deep thought wrestling with multiple perspective, while others might be happy with a one sentance answer. So, even being part of a community like this gives us opportunity to practice “graciousness”. A “graciousness” to listen to someone who is not in our comfort zone.

“Graciousness is how we externalize to others the grace we have internalized from God.

… To be gracious toward someone is to show that person love, but graciousness points toward love with an important qualification. Graciousness is love that never forces itself on anyone.” (p. 18)

“… graciousness could thus be defined as love offered truly lovingly, as love that makes no show of itself, as love that seeks no praise in return.” (p. 19)

Bringing the God factor in our conversation makes it sound more religious but it also helps us not to degenerate into mere human talk and psychology. We live in a often over-psychologized environment. When we become a little bit over dependent on pop psychology rather than a sustained honest assessment of ourselves, we tend toward quick fixes. And I think that misses the true benefit of authentic use of psychology to help us understand ourselves. But the God factor brings a divine dimension for sure, and an air of sacredness too … and in a Christian faith point of view, concreteness to the words like “grace” and “love”. It strips them from abstractness and sentimentality. There’s sacrifice, there’s pain, there’s suffering. And yet there is also joyful delight, humility and true freedom.

Bob Brow extended much “love that never forces itself on anyone” especially to me at my moment of confusion years ago. While his Model Theology was a wonderful initiation to broaden my horizons, it was those precious email exchanges, prayer support and wise listening plus discernment – and most of all bringing a “God-kind-of” or theological perspective on my situation which made such a big difference. There was space for me to pour own all the mess I had in me and any time, and then there were gentle nudges towards cleaning my self up, healing the wounds and taking baby steps forward again. I confess, it’s wonderful from a receiving end, but it can be painful when we are challenged to offer it to those whom we care. That gives me a glimpse into the heart of those who gives space to allow wandering hearts grow even to the point of needing to let them go. That’s part and parcel of the kind of love and grace we are exploring … it maybe a love that will never let us go as in it’s faithful and loyal … but it’s also a love which wants to let us grow and that kind of love is painful.

Help us Lord, never to take that kind of love for granted.

I think we’ve started a good rhythm meeting on every 2nd and 4th Wednesday of the month using Gracious Christianity as our guide in terms of orientating our conversations and daily praxis. I realize that I’ve been slow to post my thoughts and reflections on what we have talked about and the experience of doing this together. The upcoming series of posts would be the closest to doing a series I’ve ever done on this blog apart from the Friends in Conversation 2007 build up and post-event reflections. For me it’s easier to post some excerpts from the book and allow insights to emerge

“We have a gracious gospel. The good news that Jesus proclaimed is that God is graciously disposed toward us.

… Graciousness is a nonnegotiable dimension of Christian faith. It goes to the very core of the gospel. It is what makes the gospel good news.” (p. 17)

My immediate reaction to the word “nonnegotiable” in relation to the Christian faith usually is associated with words like Christ, Church (community), Canon, , Creed, Trinity, Scripture … etc. So, when”Graciousness” crops up above I’m drawn to re-look at my beliefs and practices from a different angle. It’s not only What is presented before us, but even How the good news is offered to us.

In our catechism classes in BLC, we use Luther’s Small Catechism as a guide for those desiring baptism as well as affirmation. For me, it’s not so much of a closed guide, but using a historical resource to (1) anchor us back to concrete history and our heritage (2) serve as one way to get us started with the help of focusing on the 10 Commandments, the Apostle’s Creed and the Lord’s Prayer. Of course, we talk about more than these, but as you can see it’s more of the What which is being emphasized (at least that’s on the surface). The How comes as we work through and struggle through the messiness of our understandings, the back and forth of questions and answers, the clearing of mis-information, the body language, the times of prayer, the expressions of honest doubt .. all happening within the class context. Of course, this extends beyond in how we relate to each other at the coffee shop, before and after the classes, in our email exchanges and so forth.

This phrase “Graciousness is a nonnegotiable dimension of Christian faith. It goes to the very core of the gospel.” is haunting me right now. I know it’s not about being nice and nerdy. But, right action (orthopraxis) is being lifted up together with right thinking or more precise right worship (orthodoxy). And deep down I know no amount of will power is going to make this stick in the long run …

There is something so right about bringing “Graciousness” up front … at least in this time and age where there is so much “ungrace”.  But I do wonder where do we get the strength to be truly gracious?

I’ve grown in my love for reading theology thus changing my ways of thinking helps a lot, when we can be freed from our own mental imprisonment.   My friends who are working in the grass root levels of service and ministry keeps me from any form of Ivory tower thinking, and the need to get our hands dirty. Plus, now how can we do all this “graciously” is an increasing challenge when others might want to “bully” or “bulldoze” there way on us.

Amen to “Graciousness”!  But how, and how in the long run …

Again and again, it’s sitting still like now in meditation or prayerful reflection which puts me in a place of true empowerment of the Spirit. Something which has kept me going for a long time and I believe more years to come. It comes back to simple prayer doesn’t it? Well … it’s more than simple prayer … but I can’t do without it.

We’ve started using this book and it’s study guide for our “new” learning circle which “emerged” on Wednesday. I think it’s important if we’re already talking about “A Generous Orthodoxy” a parallel move must be on what “A Gracious Christianity” looks like.

I’m quite encouraged by all those who came for our first orientation session: their initials are(for a kind of record of participation) … CK, E, AY, BK, LL, N, JL, M, KM, R, P, D, PO, JN, GL, SL, JC, SS, SN … and SK. (MC, GK EK sent their apologies, JC could’t start his car, EJ was with bro!).

Let me pull out some excerpts from the “preface” and “introduction” (I’ll try to add on some comments)

“Friendship goes much deeper than agreement. It reaches down to the most basic levels of loyalty, faithfulness and trust. Friends are willing to let one another be who they are, but they also encourage one another to a higher plane of living. Perhaps most of all, friends speak truthfully to one another.” (p. 9)

The whole concept and experience of “Friendship” is becoming thinner these days. Worse is when it’s about how we can use each other, or where we are of the same status. I think it’s becoming harder especially at the workplace, where there may be an atmosphere of competition in order to advance in our careers and thus it’s hard to build genuine relationships. There are also other forces which makes it hard for “loyalty, faithfulness and trust” to be cultivated. The first thing that pops into my mind is how “tired” we have all become not just physically but also emotionally. And then, we tend to have false expectations in our friendships which blocks true sharing to flow.

While it’s hard, it’s not totally dark … there have been some friends who have truly encouraged me to a higher plane. They are able to speak truthfully and not just play nice. The amazing art is how they speak truthfully without a spirit of condemnation or condescension. On my side, it’s a learning process how to listen to what I need to hear more than what I want to hear. All of this …and especially the conversations friends engage in .. is centered on the triplets of loyalty, faithfulness and trust. Once those are lost … it’s much more an uphill journey. But when they are present, it’s life giving!

“What elements of the Christian faith will help them be agents of salt and light in the world after they graduate? What genuinely motivates students, or anyone else, to devote their lives to service, leadership, and reconciliation in church and society? What kind of education might best facilitate maturation in the areas of character; intellect, and Christian faith?” (p. 11)

I was tremendously encouraged that both the authors who are involved in higher education had these questions in mind as they interacted with the students of Messiah College. It’s sad that very often we are always pulled into polarizing poles of (1) Students are challenged to make a difference with their lives and this stops at the level of short term excitement to (2) Students react against what they may perceive as an unrealistic mode of existence and join the rat race uncritically or sometimes we just become jaded.

But what intrigues me here is it’s wonderful when you have professors and lecturers (like the authors of the book) who spur you towards more than the mere surface education we get. That’s precious … in a world where it’s easy for people in education to do it as a job (without seeing their value in the formation of young minds).

They go on connecting it even at a more personal level – the level of family and our own children.

“We are both fathers, and we care deeply about the legacy of faith we are passing on to our children, who are now adults in the early stages of their independent lives and careers. They were raised in the church and teethed on the stories of the Bible, but as mature adults, they have new questions about the connections between historic Christianity and contemporary developments in science, politics, the arts, business, medicine, religion, and culture.” (p.11)

Then Jake and Rod throw in the million dollar question:

“How does Christianity sustain their desire to love God, seek the common good, serve those in need, and celebrate life?” (p. 11)

I confess as I read the above .. my kids were in my mind. The children of BLC were on my mind. Some regrets surfaced on how I may have failed in some areas of ministry emphasis in the past towards younger people. It’s been a long road towards some level of freedom to reconsider these matters. But, the questions the authors raise are ones which I find I want to put some energy in. There are questions which are more “ranting” or “complaining” kind … they serve more to relieve our frustrations. But there are questions which open us up to “new directions”. The book is full of them. And the study guide even more.

“We are convinced that the good news proclaimed by Jesus when it is properly understood, will never foster hateful faith but will make us gracious instead. Christians acknowledge Jesus as their model, and accordingly, they seek to mimic, as much as humanly possible, the love Jesus exemplified in all he did. To our way of thinking, ungracious Christianity is a contradiction in terms, an oxymoron. Gracious love defines the core of God’s character; and gracious love defines the life and work of Christ. The more we understand that and the more we let those truths seep into our souls and color then way we see ourselves and others, the more gracious our Christianity will become.” (p. 12)

The members of the learning circle laughed when they pointed out I mistyped the powerpoint and had “ungracious Christianity is the core of God’s character.”! I somehow skipped a line … but sadly, this may be the perception of people these days considering how Christians behave to one another as well as to others who are unlike them. And before, fingers are only pointed to church leadership .. as one who’s a pastor .. I can tell stories after stories on how ungracious church members can be to their pastors or leaders. All are guilty … no exception. But that can be a humble starting point towards change, wanna join?

This book has an added dimension because one of the authors died of terminal disease before it was completed. For me, that adds an extra dimension in his words and what he’s trying to communicate in this book.

“Rod’s death occurred as the final pages of this manuscript were being completed. His theological and academic insights pervade the manuscript, and his pastoral concerns have deeply shaped its contents. While rod was exhilarated by scholarly pursuits, his real passion was always for people, all kinds of people. He liked to say faith is a verb, not a noun. Faith is more relational than rational. Especially, faith is incarnational. It exists in people — in flesh-and-blood people who hug those they love and who laugh and cry and die — much more that it exists in the abstract truth of any theological proposition. This does not mean doctrines and dogmas are inconsequential. It just means that faith goes beyond them.” (p.13)

I like the study guide because it gives great suggestions to actually PRACTICE what we have been discussing thus far. Here’s two which struck me (especially the one on family):

Try to become friends with someone you know disagrees with you about politics or faith. How might that friendship make you a better person

 

Often we treat our families with less respect than friends or neighbors. What does graciousness mean for the ways we relate to our spouses, siblings, and parents?

I’m looking forward to our next session together, where we can hear the stories from one another on how it worked out.

Here’s a little bonus from Prof. Scot Mcknight who earlier blogged about the book here

“Douglas Jacobsen and (now deceased) Rodney J. Sawatsky have co-published a wondrous little book called Gracious Christianity: Living the Love We Profess (Baker, 2006). The book is short, but that won’t stop me from savoring each chapter with separate posts. I will admit that any book that sees the gospel in terms of God’s grace that prompts us to act in gracious ways strikes a note of resonance with me, and that is what I worked out in Embracing Grace. So, I admit I’m biased. But I’d be convinced even if I weren’t.

Grace, the authors say, is the experience of receiving God’s love, and graciousness is our externalizing a grace that is internalized in us. Here’s a very good point: graciousness is “love offered truly lovingly” (19). It is respectful; it is not smothering love; it is not invasive or overwhelming. And true graciousness also knows how to receive love because it is, after all, a graciousness that begins with God’s loving grace.

How do we become more gracious? Jacobsen/Sawatsky suggest, rather importantly, that it is more than habituation (which is the Aristotelian legacy in spiritual formation) and involves the reception of a deeper more penetrating theology. So they offer a theology for gracious Christianity.

Jacobsen/Sawatsky work first with the Jesus Creed (yep, they call it that), filter theology through that creed, and then they look into McLaren’s Generous Orthodoxy and conclude this introductory chp with a plea for Christians of all stripes to be more concerned with living out a gracious Christianity.

How about this for a stunning statement in the final paragraph to the first chp:

“Christians currently account for almost one-third of the world’s people, two billion out of a global population of just over six billion. If the faith professed by those two billion Christians became even a little more gracious, the dynamics of the world community could be changed dramatically for the better” (26).

“In fact, God has for the most part chosen to change the world by layering small grace upon small grace, and living graciously as Christians allows us to assist in that work.”