serenity prayer – godblog

Grace is not free.

The Christian concept of grace (charis, Χάρις) has puzzled me for years. Its definition seems a good place to begin. Still, I hate to start with a definition, so I’ll start with a story.

During a British conference on comparative religions, the participants were heatedly discussing what’s unique about Christianity. C. S. Lewis wandered into the room. “What’s the rumpus about?” he asked, and heard in reply that his colleagues were discussing Christianity’s unique contribution among world religions. Lewis responded, “Oh, that’s easy. It’s grace.” (Yancy, p 45) *

It’s a good point, but not strictly true. Hindus and Muslims believe in Grace, understood as God reaching out to humanity with love. Jews believe in chen (חֵן), a version of grace. Nevertheless, it is Christianity that has developed the concept most fully.

The standard definition

In Christianity, grace is the love and mercy given to us by God as a free gift. It is nothing we have earned.

Grace is favor, the free and undeserved help that God gives us to respond to his call to become . . . partakers of the divine nature and of eternal life. (Catechism of the Catholic Church)

This definition leads some to see grace as part of a faith over works teaching. It leads others to think that if grace is free then it must be easy. Both conclusions are wrong. Dietrich Bonhoeffer calls this “cheap grace.”

Continue reading Grace is not free

Around the middle of the twentieth century, Reinhold Niebuhr was the most prominent Protestant theologian in America. He was on the cover of Time magazine (March 8, 1948). More recently, Barack Obama called Niebuhr his favorite philosopher (Brooks). Niebuhr is author of the well-known serenity prayer.

God give us the grace to accept things that cannot be changed. Courage to change the things that should be changed. And the Wisdom to distinguish one from the other.

His daughter, Elisabeth Sifton, says that this is the real version of the prayer, noting the difference between “should be changed” and “can be changed,” which is the version usually recited. She thinks the usual version represents a dumbing down of the prayer, for in its original version it calls us to do the right thing, not what I can do, but what I should do (Lemert, pp. 195-196).

The world as gift and idolatry

The difference between science and theology, as I understand it, is one over whether you see the world as a gift or not; and you cannot resolve this just by inspecting the thing, any more than you can deduce from examining a porcelain vase that it is a wedding present. (quoted in Crouter, p. 133)

If one sees the world as gift, then humans were created: to savor life surely, but also to be responsible stewards of the gift, not only of one’s own life, but also a world. Everything is gift. Humans are not just creators, but created.

From this perspective, idolatry becomes the gravest and most tempting sin, the worship of our own creations. For Niebuhr, “communal idolatry” is the most common sin of our time, certainly the most damaging in scale and intensity. For Niebuhr, sin, and with it idolatry, are an anxious attempt to hide our finitude, to make ourselves the center of life, and so take the place of God. Each of us can imagine all manner of terrible things that might befall us. And so humans seek by an act of will, what Niebuhr (1944, p. 139) calls the will-to-power, to overreach the limits of human creatureliness. Since most people lack the ability to do this on their own, they join communities of self-justification and self-assertion.

Niebuhr was never very interested in the details of Christian doctrine. For Niebuhr, original sin had little to do with desire. Original sin stems from a person’s fear at being alone and vulnerable in the world, leading him or her to worship the gods of the community, indeed the god that is the community. Nationalism, money, success, fitting in—all this and more become our idols.

Continue reading Reinhold Niebuhr, Theodor Adorno, and the Scandal of the Twentieth Century