Grace in Protestant and Catholic Theology

 

Grace is a central teaching of the Christian faith.  Grace is a gift from God and apart from God it is not possible achieve sanctifying grace.  In this regard the Church echoes the words of St. Paul in Ephesians 2:8-9 where he writes, “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—not the result of works, so that no one may boast” (NRSV).  The theology of grace developed from Apostolic times to the present, but the concept of it being a gift has remained.  However, in the 16th century there was a sharp divergence in the concept of grace.  The Protestant reformers held to a different view of man that had been taught for the first 1500 years of the church.  Along with this different view came a different view of grace.  From the beginnings of the church’s history, grace has had at its center the consent of the free will of man and this view remained the same until the Protestant Reformation.

 

DEVELOPMENT OF GRACE IN THE EARLY CHURCH

            Before the development of grace in the early church can be discussed it is important to define terms.  In describing grace Dr. Scott Hahn writes that grace is, “The supernatural gift that God bestows entirely of his own benevolence upon men and women for their eternal salvation. Justification comes through grace, and through the free gift of grace the ability is bestowed to respond to the divine call of adoptive sonship, participation in the divine nature, and eternal life(Hahn Grace).  Within this definition we see the essential characteristics of what grace is.  It is a free gift that God gives us, and we have the ability to respond.  Some, especially most Protestants, would say that grace is indeed a free gift, but we do not have the ability to respond properly.

Early in the history of the church we see a correlation between faith and works.  This does not mean that the church teaches a works-based salvation like some falsely believe, but it does mean that grace helps perfect the will (STIII, Q62, A2).  St. Justin Martyr was an in his Dialogue with Trypho in the second century that grace helps us understand the will of God to do what pleases him (Roberts 258).  This concept is further elaborated upon by St. Irenaeus in his great work against the Gnostics titled Against Heresies.  St. Irenaeus also wrote in the late 2nd century about the errors of the Gnostics.  The Gnostics believed that they were saved based on secret knowledge passed down from secret teachings of Jesus.  St. Irenaeus employed a device that became known as the rule of faith.  In this rule St, Irenaeus pointed out that the true churches can trace there lineage back to the apostles, and he also gives a listing of the Bishop of Rome up until that point.  What is interesting in his explanation of grace and how it varies from his opponents.  Regarding grace St Irenaeus writes, “in the exercise of His grace, {God} confers immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love” (Roberts 331).

In both examples cited it is imperative to have faith.  Faith shows us where our hope is founded, and hope leads to charity which shows us how to love God the way He wishes to be loved (Hardon Ch. 10).  In sacred scripture there are many passages that show what it means to love God.  In the story of the rich young ruler Jesus tells the man that following the commandments on their own is not enough.  He lays down a challenge is Mark 10:21 and tells him to “Sell what you have and follow me” (NRSV).  This challenge seems superficial, but it is a statement of faith.  If we believe Jesus is who he says he is then the Christian life is more than just faith, and more than just doing good things.  Through faith grace is conferred, but to remain in a state of grace we must cooperate with the grace given, and that may mean giving up what we have to follow him.  Conversely in this story Jesus affirms the necessity of keeping the moral laws, but emphasizes that with out faith, or following as it is stated here, it will not get one to eternal life.

 

EARLY HERESIES AND GRACE

            Though the relationship between faith and works regarding the increase of grace was clearly established early in the church’s history there were heresies that arose.  One such heresy denied the existence of original sin.  Original sin is the doctrine that says because of the fall there is a stain on our souls and describes our fallen nature (CCC para 408).  As with all Catholic doctrine, original sin was seen as a teaching very early in the church’s history.  Tertullian is credited with one of the earliest references to original sin.  In his work The Doctrine of Man and Sin Tertullian makes the connection to the fall and the tendency, or concupiscence, of man to sin.  However, he also states that the soul is still a creation of the divine and it is possible for man to use free will to cooperate with God (Tertullian).

For the most part this remained the view of original sin and grace in the church for the next two centuries until a man named Pelagius started making waves.  He was a British born lay theologian who went to Rome in the late 4th century and started a movement known as Pelagianism (Cross 1257).  Pelagius started denying the established dogma of original sin.  Regarding Pelagianism Dr. Patricia Ireland writes that it is a, “philosophical theology which denies both the need for divine grace and the doctrine of the generative transmission of original sin (Ireland 38).

The ideas that Pelagius put forth were problematic to say the least.  If the tenants of Pelagianism were carried to their logical conclusion, why would Christ have to die on the cross for the sins of the world?  In Ephesians 2:5 St. Paul writes, “even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved” (NRSV).  The views of Pelagius regarding original sin and grace not only were contrary to this verse but were contrary to the fathers who wrote afterward.  In this system man becomes the cause of his salvation.  This is seen in the summary of Pelagianism by a disciple of Pelagius named Caelestius.  He summarized the view by saying that man was born in the same condition as Adam and did not have a tendency to sin.  He went on further say that he knew some who were spotless and never sinned (Ireland 38).

The teaching of Pelagianism was damaging and caught the attention of the great church father St. Augustine.  In 420 St. Augustine replied to the two letters of the pelagians with his and addressed it to Pope Boniface (Smither 192).  He did this to inform the Holy Father of the dangers of the heresy that was being propagated.  In response to Julian, a Pelagian teacher, erroneously stated that the Catholic Church taught that free will was taken away by the fall.  St, Augustine countered and wrote that free will remained, but what was taken away was the full righteousness to immortality in Heaven (Augustine 378).  This is remedied by grace, and original sin is washed away in the sacrament of baptism.  Regarding this Augustine writes, “All these products of concupiscence, and the old guilt of concupiscence itself, are put away by the washing of baptism (Augustine 386).  The Pelagian view saw salvation as a reward for moral behavior and discipline apart from grace (Ireland 38).  St. Augustine, and by extension the church, saw salvation as living in detachment from the world through grace.

In the 5th century a weaker form of Pelagianism began to circulate and was advocated by Cassian at Marseilles.  This was a hybrid of sorts between the views of Pelagius and St. Augustine’s strong correction of the heresy (Thein 643).  Semi-Pelagianism held that man was able initiate salvation apart from grace, and that everything that happened after salvation was the work of grace.  The central point in both systems is the ability of man to choose apart from divine grace as the cause for good human action (Armstrong 51).  This compromise of an early heresy compromised the supernatural end of man and made it an object of mere human effort (De Lubac 65).  In further response to these heresies of Pelagianism and Semi-Pelagianism, the Council of Orange was convened.  The council clarified the church’s view of original sin, the need for grace, and formally condemned Pelagianism as heresy.

 

A MATTER OF HE WILL

            With Pelagianism and Semi-Pelagianism defined as heresy the church’s view of grace and the will remained unchallenged for some time.   St. Thomas Aquinas reiterated this view in his masterful work the Summa Theologia where he writes, “grace may be taken in two ways; first, as a Divine help, whereby God moves us to will and to act; secondly, as a habitual gift divinely bestowed on us” (STII, Q111, A2).  However, in the 16th century an event occurred which changed the church and the world.  On October 31, 1517 Martin Luther nailed his 95 theses to the door of the church in Wittenberg Germany.  This event sparked the Protestant Reformation and it would not only sever the unity of the universal church, but the unity of grace and free will.

The reformers provided a new definition of the will and grace.  For the first 1500 years of the Christian era it was believed that sanctifying grace was given to man and man had the choice of whether to accept it or not.  By continuing to cooperate with the grace of God one is transformed into the image of Christ and increases in holiness.  Martin Luther, and later John Calvin, introduced the concept of total depravity.  This is the concept that man is no longer able to use his will to accept grace because of the fall.  Since the fall man’s nature is so corrupt that he is not able to merit anything in the sight of God (Ryrie 341).

The definition above is quite tame compared to that of Martin Luther.  In his work The Bondage of the Will Martin Luther was in a heated debate with Erasmus.  Erasmus held to the Catholic view that grace is presented by God, and man has the free will to accept or deny it.  Martin Luther took exception and described Erasmus’s pamphlet on free will as a diatribe.  Martine Luther writes regarding free will “free choice is already vanquished and prostrate” (Lull 168).

John Calvin built upon Luther’s concept of depravity.  John Calvin write am influential book titled Institutes of the Christian Religion which became known as the first systematic theology of Protestant thought.  Regarding total depravity Calvin writes, “Therefore man’s own wickedness corrupted the pure nature which he had received from God, and his ruin brought with it the destruction of all his posterity” (Calvin 23.8).  So far Luther and Calvin seem to be on the same page, but this is far from the case.  Calvin would elaborate on his theory of depravity and add to it his doctrine of predestination.  God willed the depravity of man as an act of his divine will and will save whom he wished to save.  With these developments the role of efficacious grace was done away with, at least in some Protestant circles.

At this point it may be helpful to clarify some terminology regarding grace.  Sufficient grace is a grace that does not involve consent.  This is a grace that does not need the cooperation to produce God’s desired effect.  The issue that is disputed by the reformers involves efficacious grace.  This is actual grace that is feely consented with by man to produce the desired effect.  The reformers denied the freedom of the will in regard to efficacious grace.  By contrast Catholic theologians have always upheld the freedom of the will and efficacious grace (Pohle 222).

This denial of efficacious grace would cause havoc with other doctrines as well.  Historically the church taught original sin, and how through it we had a sin nature, but we were still able to use our will to cooperate with the graces that God bestowed.  This allowed one to grow in holiness and be further conformed to the image of Christ.  Sanctification was a process by which we pursued Christ and allowed his to change us through the moral virtues and thee three theological virtues of faith, hope, and charity.  Regarding this concept Dr. Patricia Ireland writes, “Through the efficient grace merited by the obedient will of the Son of the cross, the sinner summons the courage to bend the afflicted will towards heaven and responds in freedom to accept God’s call to an everlasting, radiant life” (Ireland 21).  This was the view of St. Augustine, St. Irenaeus, St. Justin Martyr, and many others through history until Luther.

In Luther we find the doctrine of imputation and the idea holiness was not something that was a process, but that it was spontaneous.  The will is mute and does nothing to help develop virtues or fruit of faith.  In Luther’s view Christ is our righteousness and all that he is ours.  All fruit of faith is as a result of being saved and not a response to grace.  The concept of reward and merit become warped in this view as man really does not have to live a Christian life to share n the kingdom.  This is where an irony enters into Luther’s thought process.  In his work Two Kinds of Righteousness he, on one hand, says that faith alone is all we need to be transformed into the image of Christ.  However, just a few paragraphs later he implores hi readers to ask God for the grace needed to live a life of obedience (Lull 139).

 

CATHOLIC AND PROTESTANT VIEW OF PREDESTINATION

            The concept of total depravity brought forth an even more extreme doctrine of predestination.  The Catholic church has always taught predestination, but it is different from its Protestant counterpart especially in reformed circles.  The Catholic view utilizes efficacious grace as a means by which God directs an action.  St. Thomas Aquinas states regarding predestination, “Hence the type of the aforesaid direction of a rational creature towards the end of life eternal is called predestination. For to destine, is to direct or send. Thus, it is clear that predestination, as regards its objects, is a part of providence” (ST1, Q23, A1).  God works outside the confines of time and knows how each of us will respond to efficacious grace.  This does not make grace any less important, and it certainly does not mean that God is subject to man.  Quite the contrary actually as God knows us in such an intimate way that he directs us to act by sending graces.  He directs, and he guides, but we must cooperate.  In the catholic view man is predestined to freedom to love and serve the Lord (Denzinger 81).  Anything we do originates in God.

The Protestant view of predestination is quite different from the Catholic view.  In developing their view, the reformers sought to protect the sovereignty of God.  This is admirable, and it is something that surely must be defended.  However, the pendulum shifted so far to the opposite side that predestination did not look like anything that had previously.  In discussing predestination, the Protestant reformer John Calvin wrote, “The supreme Disposer then makes way for his own predestination, when depriving those whom he has reprobated of the communication of his light, he leaves them in blindness” (Calvin 24.12).  Calvin goes on to say that God only enlightens those whom he predestined to be saved (Calvin 24.17).  To Calvin if one is not predestined to Heaven then they are predestined for hell.  This view not only varied from the Catholic view, but also from the view of fellow reformer Martin Luther.

Luther, though he did not focus on predestination, did teach that some were predestined for heaven.  One of the many differences between Luther and Calvin is that Luther did not believe that anyone was predestined for hell.  Salvation is predestined to those who seek God.  It is here that Luther, not only seems to contradict himself, but diverts quite strongly from Calvin.  In his Lectures on Genesis Luther writes regarding Calvin’s view, “For thoughts of this kind, which investigate something more sublime above or outside the revelation of God, are altogether hellish. With them nothing more is achieved than that we plunge ourselves into destruction” (Lull 526).  Predestination is reserved for those who seek God, who are baptized, and seek the sacraments.  However, according to Luther the will is so depraved that one is not able to seek these things on its own.

Our Protestant brethren who adhere to the view of Calvin reject the notion of efficacious grace.  Though it may seem that Luther had believed in a type of efficacious grace, that thought comes to an end when the imputation of Christ is discussed.  Christ died for us and our dung covered souls are covered with a robe of righteousness that was purchased for us on the cross.  When God the Father looks at us on judgement day he sees Christ as a result, and not our depraved souls that are unable to change.  This view is incapable, and historic, view of the Catholic church that shows a way of perfection.  Through efficacious grace the church teaches that grace is infused and sanctification is process that takes place over time.  Not a once and for all type of event.  Regarding this Dr. Ireland writes. “Sanctification is incompatible with the Catholic teaching on the way of perfection as integral to unity with God” (Ireland 19).

 

CONCLUSION

            The topic at hand is one that has written about for centuries, and one that has filled many volumes.  The Protestant view of grace has some merits, and at times can be convincing.  However, it is fleeting and appeals to one’s emotions.  Christians are a people of the truth, and if we are going to seek truth we must seek it with zeal.  It is appealing to see grace, salvation, and sanctification as a one-time judicial type vent where we are judged righteous based on Christ’s merits.  However, according to Luther and Calvin this does not change a man from the inside out.  Man is still covered with dung, but merely has the appearance of being clean.  In trying to illustrate his point Luther wrote to his protégé Melanchthon, “No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day” (Lull 457).

The view of the Protestant reformers regarding grace were revolutionary, but not in a good way.  They disregarded the constant teaching of the church from the time of the apostles and developed a brand of belief that made their lives easier to live.  The Catholic teaching regarding efficacious grace has remained constant since the earliest days of the church.  The grace of God is an unmerited gift, God presents grace through various means including the sacraments, man makes the choice whether to cooperate with the grace, and as a result of cooperating man merits and becomes more like Christ.  Man is transformed to holiness over time.

 

 

WORKS CITED

Armstrong, Dave. More Biblical Evidence for Catholicism. Dave Armstrong, 2007. Print.

Augustine of Hippo. “A Treatise against Two Letters of the Pelagians.” Saint Augustin: Anti-Pelagian Writings. Ed. Philip Schaff. Trans. Robert Ernest Wallis. Vol. 5. New York: Christian Literature Company, 1887. Print. A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series.

Calvin, John. Institutes of the Christian Religion. Bellingham, WA: Logos Bible Software, 1997. Print.

Catholic Church. Catechism of the Catholic Church. 2nd Ed. Washington, DC: United States Catholic Conference, 2000. Print.

Cross, F. L., and Elizabeth A. Livingstone, eds. The Oxford dictionary of the Christian Church 2005: n. pag. Print.

Denzinger, Henry, and Karl Rahner, eds. The Sources of Catholic Dogma. Trans. Roy J. Deferrari. St. Louis, MO: B. Herder Book Co., 1954. Print.

Hahn, Scott, ed. Catholic Bible Dictionary 2009: n. pag. Print.

Hardon, John.  History and Theology of Grace.  Ann Arbor, MI:  Sapientia Press, 2005.

Ireland, Patricia.  Guardian of a Pure Heart.  St. Augustine on the Path to Heaven.  New York: Alba House, 2009.

Lubac, Henri De.  A Brief Catechesis on Nature & Grace.  San Francisco, CA:  Ignatius Press, 1984. Print.

Lull, Timothy ed.  Martin Luther’s Basic Theological Writings.  Minneapolis, MN:  Fortress Press, 2005.  Print.

Pohle, Joseph, and Arthur Preuss. Grace, Actual and Habitual: A Dogmatic Treatise. Toronto: W. E. Blake & Son, 1919. Print. Dogmatic Theology.

Roberts, Alexander, James Donaldson, and A. Cleveland Coxe, eds. The Apostolic Fathers with Justin Martyr and Irenaeus. Vol. 1. Buffalo, NY: Christian Literature Company, 1885. Print. The Ante-Nicene Fathers.

Ryrie, Charles Caldwell. A Survey of Bible Doctrine. Chicago: Moody Press, 1972. Print.

Smither, Edward L.  Augustine As Mentor.  Nashville, TN:  B&H Academic, 2008. Print.

Tertullian.  The Doctrine of Man and Sinhttp://www.tertullian.org/articles/roberts_theology/roberts_08.htm, accessed September 19, 2018.

Thein, John. Ecclesiastical Dictionary: Containing, in Concise Form, Information upon Ecclesiastical, Biblical, Archæological, and Historical Subjects 1900: n. pag. Print.

Thomas Aquinas. Summa Theologica. Trans. Fathers of the English Dominican Province. London: Burns Oates & Washbourne. Print.

Advertisements

Grace, Free Will, and the Beatific Vision

Grace is a free gift that is given by God.  What does one do with the grace received?  When a gift is given to someone it requires upkeep or it will deteriorate and decay.  In the gift of grace, we must cooperate through our own free will, or we can destroy this divine gift (Journet 2.1).  Grace cleanses us from original sin, we cooperate with this grace through free will, and as a result we get oriented toward our divine destiny in the beatific vision (Hardon).  The three work together in such a way that their relationship is integral to each other.

The Catholic tradition is not a type of semi-pelagian motif, but views grace as of first importance.  One cannot earn their way into Heaven because without grace there is no salvation (Hardon).  One cannot get to Heaven, no matter how many good works, without grace.  If one is estranged from God, then grace is needed to be disposed to justification (Hardon).  Once received there is the possibly, through free will, to reject this grace.

St. Augustine observed this struggle with free will and grace quite brilliantly.  Regarding this Dr. Ireland writes, “When he places side by side the consequences of his sin and the effects of God’s grace in his life, he detects two wills in conflict with each other:  the corrupt will turn away from God, the pristine will turn toward God” (Ireland 24).  In one scenario the grace of God is rejected, and we go our own way.  In another we embrace this gift, it is free, but some action was taken on our part (i.e. accepting).  Charles Journet uses an analogy of two men stuck in a well.  God reaches out his hand to save and one takes his hand while the other does not (Journet 2.3).  In this scenario each used their free will to accept the gift or deny it.  By accepting the gift of grace through free will daily we reach a higher stage in sanctifying grace.  God calls us to be like him and we must be willing to take that extra step, take his hand, and be obedient to his call.  Through his mercy we can accept this grace and embrace the beatific vision.

Image result for beatific vision

Works Cited

Hardon, John.  History and Theology of Grace.  Ann Arbor, MI:  Sapientia Press, 2005.

Ireland, Patricia.  Guardian of a Pure Heart: St. Augustine on the Path to Heaven.  Staten Island:  St. Pauls/Alba House, 2009.

Journet, Charles.  The Meaning of Grace.   Princeton: Scepter Publishers, 1997.

Purgatory, Hell, and the Afterlife

One of the things that seems to confuse our non-Catholic Christian brethren is the subject of purgatory. Those who enter purgatory are guaranteed to go to heaven at some point. Purgatory is not a second chance at redemption, and nor is it a permanent destination. The church has always taught what the scriptures teach in Hebrews 9:27, “And just as it is appointed for mortals to die once, and after that the judgment” (NRSV). It is a place that individuals go who have died in the friendship of God, but who must be purified before they enter the presence of God. This is also echoed in Revelation 21:27 which states, “But nothing unclean will enter it” (NRSV).
After death each person will be judged. Immediately after death, each person’s immortal soul will be judged by God according to his/her faith and works. One may be judged worthy to go straight to Heaven, maybe to go to purgatory to be cleansed of the consequence of venial sin, or to hell for unrepentant mortal sin. It is in this regard that hell and purgatory are similar. They are both a consequence of sin, but they are vastly different because Hell is permanent, and purgatory is temporary. Heaven and purgatory are vastly different from hell because hell is eternal separation from God. Regarding this the Catechism of the Catholic Church states, “The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created” (Catechism para 1035). Heaven, the resurrection of the body, and the Eucharist speak to the body culture that makes up our culture today. The answer to our youthful body obsessed culture is the true fountain of youth-the risen, immortal, glorified Christ in the Eucharist. We will only get eternal, youthful glory with a glorified body in Heaven. Jesus is this, and we are what we eat. For us to get to Heaven we must have faith in Christ and live the way he tells us to live. He tells us to be responsible for our own behavior. Christ will come again, and at that time the last judgment will commence. Jesus states in John 5:29 “and will come out—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation” (NRSV). He also comes every week in the form of the blessed sacrament to help us to endure the challenges of life and make good decisions. He gives us the very gift of himself to help us do the things he wants us to do.

 

Image result for purgatory

Works Cited

Catechism of the Catholic Church.  Doubleday Books.  New York, NY:  1995.  Print.

Holy Bible, New Revised Standard Version

Ultimate Thirst Quencher

“Jesus said to her, ‘Everyone who drinks of this water will be thirst again, but whoever drinks of the water that I will give him will never be thirsty again.  The water that I will give him will become a spring of water welling up to eternal life.”- John 4:13-14

We are all thirsty for something.  We may thirst for fame, fortune, the newest iPhone, or just to be the center of attention.  The bottom line is we are thirsty. In today’s verse Jesus speaks to a woman at a well who is not only literally thirsty, but spiritually thirsty.  Later in the chapter we read about some of those things she does to quench that thirst.  In her case she had been married five times, and was living with another.  She was seeking in a man that which can only be satisfied in Christ.

Take some time to pray this morning.  How have you been trying to quench the spiritual thirst within you?  Have been putting all of your focus on work?  Personal relationships?  Or substances that will do damage to your body?  There is only on thing that will quench that thirst.  A relationship with Jesus Christ.  Have a great day, and God bless you!

By Faith

“For by grace you have been saved through faith.  And this is not your own doing; it is the gift of God.”- Ephesians 2:8

It is in our human nature to try to complicate things.  We even have a saying that states, “That is almost too easy.”  Throughout church history many have tried to complicate the message of salvation in much the same way.  We read of many such instances in scripture as well.  Today’s verse offers a simple solution…faith.

Grace is what God does for man, an not what man does for God.  Faith is not something meritorious that we o through our own power, but is the channel by which man received God’s free gift of eternal life.  Grace offered in the context of today’s verse not only offers salvation, but secure it.  Are you thinking that you need to do something to gain the acceptance of God?  We have a sin nature and there is no way that we would ever be able to fulfill God’s requirements.  Praise God, by faith in Jesus Christ we are seen as righteous.  By faith in Jesus Christ you are a new creation and an adopted son or daughter of God.  Praise God, and God bless you!

God So Loved

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”- John 3:16

If today’s verse is not the most popular then I don’t know what is.  It is by far the most famous summary of the gospel in all of scripture.  The wording of this verse is vitally important because in the Old Testament we only read of God’s love for Israel.  God’s love for the world makes it possible for whoever believes in Christ to have everlasting life in Heaven.

Earlier in his book, John, explains that Christ came to earth to suffer,  die, and be the penalty for sins which we will never be able to atone for.  This gift is available to anyone who believes.  Just ask for it in faith and it is yours.  Not to perish means one will not be on the wrong side of eternal judgement, but will be welcomed into heavenly glory.  We will be with God forever and thee will be nothing better than that.  Are you a recipient of this gift of eternal life?  Have the pressures of the world gotten the best of you?  Prayerfully examine your life and accept this gift or renew your commitment to Christ.

Have a great day and God bless you!

Rescue Mission

“He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son.”- Colossians 1:13

There is a popular movie series entitled “Mission Impossible”.  A spy has to complete missions that are seemingly impossible to save the world.  Somehow, someway the spy always finds a way to complete the mission.  God has a rescue plan of his own, and it came to its apex at the most unlikely of places…the cross.

In the Old covenant God rescued the Israelite’s from slavery in Egypt, and in the New Covenant He rescues us from Satan’s control to that of Christ and his kingdom.  Through faith in Christ we are transplanted and find our home in the heavenly kingdom.  Through Christ we are now adopted sons and daughters of God.  There is no way we would ever be able to do that on our own.  Set aside some time today to pray and reflect on this mission that God launched.  Attempt to understand the love and suffering it took to complete this mission.  It is a mission of love and grace that is available for those who believe.  Give your life to Christ and accept his mercy.  Step out of the realm of darkness and into the light only Jesus can bring.

Love is Manifested

“In this the love of God was made manifest among us, that God sent His only Son into the world, so that we might live through Him.”- 1 John 4:9

As I look back on life there are many times where I thought I understood things clearly, but looking back it is very evident that I really didn’t have a clue.  I thought I knew what love was, but then my wife and I had our first child.  He is seven years old now, but this awesome child gave me a whole new definition of what love is.  It is something that I could not even begin to describe, because I love my children more than myself.

My mind can’t even fathom how much God loves us.  He sent Christ into the world on a very unique mission.  The mission seems to be mission impossible…to die for the sins of the world.  The mission was accomplished now, if we put our faith in him, have eternal life.  That is what John means when he writes in today’s verse “that we might live through Him.”  There is no way we could atone for the sins we commit, but Jesus came to be that atonement.  What an awesome love he has for us!  Take some time to reflect on that today and everyday.

Blog at WordPress.com.

Up ↑