The Gospel Coalition

The Bible makes it clear that self-righteousness is the premier enemy of the Gospel. And there is perhaps no group of people who better embody the sin of self-righteousness in the Bible than the Pharisees. In fact, Jesus reserved his harshest criticisms for them, calling them whitewashed tombs and hypocrites. Surprisingly to some, this demonstrates that the thing that gets in the way of our love for God and a deep appreciation of his grace is not so much our unrighteous badness but our self-righteous goodness.

In Surprised by Grace: God’s Relentless Pursuit of Rebels, I retell the story of Jonah and show how Jonah was just as much in need of God’s grace as the sailors and the Ninevites. But the fascinating thing about Jonah is that, unlike the pagan sailors and wicked Ninevites, Jonah was one of the “good guys.” He was a prophet. He was moral. He was one who “kept all the rules”, and did everything he was supposed to do. He wasn’t some long-haired, tattooed indie rocker; he was a clean-cut prep. He wasn’t a liberal; he was a conservative. He wasn’t irreligious; he was religious. If you’ve ever read S.E. Hinton’s novel The Outsiders, than you’ll immediately see that the Ninevites and the sailors in the story were like the “greasers”, while Jonah was like a “soashe.”

What’s fascinating to me is that, not only in the story of Jonah, but throughout the Bible, it’s always the immoral person that gets the Gospel before the moral person. It’s the prostitute who understands grace; it’s the Pharisee who doesn’t. It’s the unrighteous younger brother who gets it before the self-righteous older brother.

There is, however, another side to self-righteousness that younger-brother types are blind to. There’s an equally dangerous form of self-righteousness that plagues the unconventional and the non-religious types. We “authentic”, anti-legalists can become just as guilty of legalism in the opposite direction. What do I mean?

It’s simple: we become self-righteous against those who are self-righteous. We become Pharisaical about Pharisees.

Many younger Christian’s today are reacting to their parents’ conservative, buttoned-down, rule-keeping flavor of “older brother religion” with a type of liberal, untucked, rule-breaking flavor of “younger brother irreligion” which screams, “That’s right, I know I don’t have it all together and you think you do; I know I’m not good and you think you are. That makes me better than you.”

See the irony?

In other words, some of us are proud that we’re not self-righteous! Hmmm…think about that one.

Listen: self-righteousness is no respecter of persons. It reaches to the religious and the irreligious, the “buttoned down” and the “untucked”, the plastic and the pious, the rule-keepers and the rule-breakers, the “right” and the “wrong.” The entire Bible reveals how shortsighted all of us are when it comes to our own sin. Steve Brown writes:

You will find criticism of Christian fundamentalists by people whose secular fundamentalism dwarfs the fundamentalism of the people being criticized. Political correctness and the attendant feelings of self-righteousness have their equivalent in religious communities with religious correctness. If you look at victims, you’ll find self-righteousness. On the other hand, if you look at the people who wield power, they do it with the self-righteous notion that they know better, understand more, and more informed than others…arrogance, condescension, disdain, contemptuousness, and pomposity are everywhere.

For example, it was easy for Jonah to see the idolatry of the sailors. It was easy for him to see the perverse ways of the Ninevites. What he couldn’t see was his own idolatry, his own perversion. So the question is not whether you are self-righteous, but rather, in which direction does your self-righteousness lean? Depending on who I’m with, mine goes in both directions. Arghhh!

Thankfully, while our self-righteousness reaches far, God’s grace reaches farther. And the good news is, that it reaches in both directions!

My friend Steve Brown tells a story about a time his daughter Robin found herself in a very difficult English Literature course that she desperately wanted to get out of.

Mark Galli of Christianity Today recently sat down with Jono Linebaugh of LIBERATE to discuss both the good and bad of Evangelicalism’s propensity toward activism. As a preacher, Mark’s comments about the unique and specific role of the pulpit in worship were especially enlightening. My prayer is that preachers all over the world will take what he said to heart.

It’s a short conversation and well worth your time.

Enjoy…

Jono and Mark-Vimeo HD from Coral Ridge | LIBERATE on Vimeo.

A while back I made the point in this post that confidence in my transformation is not the source of my assurance. Rather, the source of my assurance comes from faith in Christ’s substitution.

As a result, I had a few people raise this question: “But wait a minute…once God saves us and the Spirit begins his renewing work in our lives, shouldn’t that work of inward renewal become a source of our assurance? Isn’t that at least one way we can know we’re right before God?”

To be sure, the sanctifying work of the Spirit in the life of the Christian bears fruit (Galatians 5:22-23). God grows us in the “grace and knowledge of our Lord Jesus Christ.” In Christ, we have died to sin and been raised to newness of life (Romans 6:4). And this new life shows itself in new affections, new appetites, new habits. We begin to grow into our new, resurrected skin.

But when the Bible specifically speaks about the grounding or the source of assurance, it’s addressing the question, “How then can man be in the right before God?” (Job 25:4). Assurance has to do, in other words, with the conscience’s confidence in ultimate acquittal before God. When we are talking about assurance we are talking about final judgment–what God’s ultimate verdict on us will be. Our assurance depends on how certain we are that God will say at the final judgment: “Not guilty!”

The Bible is plain that God requires moral perfection. It tells us unambiguously that God is holy and therefore cannot tolerate any hint of unholiness. Defects, blemishes, or stains-to the smallest degree-are unacceptable and deserving of God’s wrath. And just in case I’m deluded enough to think that my Spirit-wrought moral improvement since I became a Christian is making the grade, Jesus (in the Sermon on the Mount) intensifies what God’s required perfection entails: “Not only external actions but internal feelings and motives must be absolutely pure. Jesus condemns not only adultery but lust, not only murder but anger-promising the same judgment for both” (Gene Veith).

In Matthew 5-7, Jesus wants us to see that regardless of how well we think we’re doing or how much better we’re becoming, when “You therefore must be perfect, as your heavenly Father is perfect” becomes the requirement and not “look how much I’ve grown over the years”, we begin to realize that we don’t have a leg to lean on when it comes to answering the question, “How can I stand righteous before God”? Our transformation, our purity, our growth in godliness, our moral advances and spiritual successes-Spirit-animated as it all may be-simply falls short of the sinlessness God demands. And since a “not guilty verdict” depends on sinlessness, assurance is ultimately contingent on perfection, not progress.

So, if God requires perfection and there is no definitive assurance without it (God isn’t grading on a curve, after all), then what hope do I have, imperfect as I am?

The New Testament answer to this question is singular:

For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” (Romans 1:17)

For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. (Romans 3:23-25)

And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness. (Romans 4:5)

The conscience is given assurance only as living faith is created by the Spirit through the Gospel announcement that God justifies the ungodly. The righteousness we need comes from God “through faith in Jesus Christ to all who believe.” (Romans 3:22)

The life we live, we live by faith in “the Son of God who loved me and gave himself for me” (Galatians 2:20). So faith is the only touchstone for assurance-the God-gifted miracle of believing the impossible reality that God forgives me and loves me because of what Christ accomplished on my behalf. Assurance happens when the God-given, Spirit-wrought gift of faith enables me to believe that I am forever pardoned, that Christ’s righteousness is counted as my own, that in Christ God does not count my sins against me (2 Corinthians 5:19). We are justified (reckoned righteous) by grace alone through faith alone in Christ alone. God’s demand for moral perfection has been satisfied by Christ for us (Matthew 5:17). Therefore, assurance can never be found by my looking in. It can only happen by faith-believing in him who was “delivered over to death for our sins and was raised to life for our justification.” (Romans 4:25)

Martyn Lloyd-Jones is helpful here:

We can put it this way: the man who has faith is the man who is no longer looking at himself and no longer looking to himself. He no longer looks at anything he once was. He does not look at what he is now. He does not even look at what he hopes to be as the result of his own efforts. He looks entirely to the Lord Jesus Christ and His finished work, and rests on that alone. He has ceased to say, “Ah yes, I used to commit terrible sins but I have done this and that.” He stops saying that. If he goes on saying that, he has not got faith. Faith speaks in an entirely different manner and makes a man say, “Yes I have sinned grievously, I have lived a life of sin, yet I know that I am a child of God because I am not resting on any righteousness of my own; my righteousness is in Jesus Christ and God has put that to my account.”

True assurance, in other words, is grounded not on some word or work from inside us, but on the word of the gospel which comes from outside us and convinces us of what Jesus has done. Our assurance is anchored in the love and grace of God expressed in the glorious exchange: our sin for his righteousness. John Calvin wrote, “Faith is ultimately a firm and certain knowledge of God’s benevolence toward us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts by the Holy Spirit” (Institutes, 1:551 [3.2.7]). And since our faith is always weak and wavering, we need to be reminded of this good news all the time as it is communicated through preaching and confirmed in the sacraments. There must be a clear, continuous, and unqualified pronouncement of the assurance of salvation on the basis of the fullness of the atonement of Christ.

In the February 2003 issue of New Horizons, Peter Jensen writes:

The gospel of the Lord Jesus Christ says that the ground of our assurance is our justification. In Romans 5:1, Paul writes that “since we have been justified through faith, we have peace with God through our Lord Jesus Christ.” Faith in Jesus Christ (which is itself a gift from God) has given us access “into this grace in which we now stand” (vs. 2). We do not stand in any experience which we have had, we do not stand in any progress which we have made, we do not stand in our success in the battle against sin. We stand in the grace of our Lord Jesus Christ, by which he has justified us.

What we have to keep remembering is that “before the throne of God above” we are (and in ourselves always will be) imperfect-so, no assurance by looking at ourselves. But, “before the throne of God above, I have a strong and perfect plea”-and that strong plea is not my imperfect transformation by grace, it is not my love for God and neighbor, it’s not how much I’ve grown over the years. That strong and perfect plea is Jesus Christ-sola!

Because the sinless Savior died
My sinful soul is counted free.
For God the just is satisfied
To look on Him and pardon me.

So, “when Satan tempts me to despair and tells me of the guilt within”, if I look in I’m in big trouble. But, if “upward I look and see him there, who made an end of all my sin”, then by the miracle of faith, I can say to the accuser who roars of sins that I have done, “I know them all and thousands more, Jehovah knoweth none.”

It is for this reason (and in this context) that I told the story of the old pastor who, on his deathbed, said to his wife that he was certain he was going to heaven because he couldn’t remember one truly good work he had ever done. His assurance was grounded by faith where only true assurance can ever be grounded: Christ’s perfect work for us, not our imperfect work for him. Similarly, the great Dutch theologian Herman Bavinck was asked on his deathbed if he was afraid to die and he replied:

I have my faith, and in this I have all.

Rest assured: Before God, the righteousness of Christ is all we need; before God, the righteousness of Christ is all we have.

As I mentioned in my last post, I had the privilege of speaking at the 6th annual Mockingbird Conference in NYC a few weeks ago. Below is my opening talk on the subject of our exhaustion and how God’s inexhaustible grace is the only hope for our inescapable weariness.

A few weeks ago, I had the privilege of speaking at the 6th annual Mockingbird Conference in NYC. As I’ve said before, in my opinion the work of David Zahl (Founder and Director of Mockingbird) and his team is the best in the business.

In a few days I’ll post my opening talk on the subject of our exhaustion and how God’s inexhaustible grace is the only hope for our inescapable weariness. But before I do that, I really need to post what was, in my opinion, the best talk of the conference.

My good friend (and soon-to-be Editor-in-Chief of Liberate), Nick Lannon, gave an amazing 25 minute talk entitled “Crunch Time: What We Can Learn From Athletes About Dealing With Stress.” Relevant to every human being who has ever lived (athlete or not), I strongly recommend that you take time out of your day to watch this.

Enjoy…

When I was 16, my parents kicked me out of the house. They had tried everything. Nothing worked. And it got to the point where my lifestyle had become so disruptive to the rest of the household, that they were left with no choice but to painfully say, “We love you but you can’t continue to live this way and live under our roof.”

A couple years after they kicked me out I was living in an apartment with a couple friends and I called my dad (after losing yet another of my many dead-end jobs–I only called him when I needed something) and said, “Rent’s due and I don’t have any money.” My dad asked, “Well, what happened to your job?” I made up some lie about cutbacks or something. He said, “Meet me at Denny’s in an hour.” I said okay. After we sat down, he signed a blank check and handed it to me, and said, “Take whatever you need. This should hold you over until you can find another job.” He didn’t probe into why I lost my job, or yell at me for doing so. He didn’t give a limit (here’s a $1000).  And I absolutely took advantage! I not only remember taking that check and writing it out for much more than I needed, I remember sneaking into my mom and dad’s house on numerous occasions and stealing checks from out of his checkbook. I had mastered forging his signature. I went six months at one point without a job because I didn’t need one! Any time I needed money I would go steal another check and forge his signature –$500, $300, $700. I completely took advantage of his kindness—and he knew it!

Years later he told me that he saw all those checks being cashed, but he decided not to say anything about it at the time. It didn’t happen immediately (the fruits of grace are always in the future), but that demonstration of unconditional grace was the beginning of God doing a miraculous work in my heart and life. My dad’s literal “turning of the other cheek” gave me a picture of God’s unconditional love that I couldn’t shake.

My father died in 2010, twenty-one years after he sent his disrespectful, ungrateful son on his way. And it was his unconditional, reckless, one-way love for me at my most arrogant and worst that God used to eventually bring me back. Until the day he died, my father was my biggest cheerleader and my best friend. I miss him every day.

Steve Brown once said, “Children will run from law and they’ll run from grace. The ones who run from law rarely come back. But the ones who run from grace always come back. Grace draws its own back home.” I ran from grace. It drew me home.

Over at Mockingbird, my good friend R-J Heijmen has a great post regarding why preachers of the Gospel always talk about sin:

The Gospel preacher [recognizes] that life is often (perhaps mostly) hard, and that as much as we might crave a word of optimism, a little fuel for the part of us that longs to live in blissful ignorance (or denial), what we really need is not to have our humanity built up, but rather put to death. True hope – hope in God and his unbreakable love for us in Jesus Christ – comes only when we let go of our false hopes, and this happens only in the crucible of real, hard, life. In this view, church ceases to be a venue for fairy tales and bedtime stories, but rather a haven for sufferers. Church is the place where we come together to hear and tell the truth about our lives, our sin, and to receive grace and mercy. As Luther poignantly said, “If the mercy is true, you must therefore bear a true, not an imaginary sin. God does not save those who are only imaginary sinners.”

You can read the whole thing here.

In October, my book One-Way Love: Inexhaustible Grace for an Exhausted World will be released. Below is an excerpt of the book that was originally posted over at Mockingbird.

For many Americans of a certain age, the college admissions process is an oppressive and extraordinarily stressful area of life. It is performancism writ very, very large. One’s entire worth and value as a person is boiled down to a short transcript and application, which is then judged according to a stringent and ever-escalating set of standards. High-school seniors are called upon to justify themselves according to their achievements and interests, and as the top schools have gotten more and more competitive, so has the pressure under which our top students place themselves. Watching the students at our church go through it, not to mention my own kids, it’s hard not to sympathize. They feel that their entire lives are hanging in the balance, that where they go to school will dictate their happiness for years to come. It isn’t, of course, but that’s usually beside the point.

A number of years ago, I watched as two best friends, Wayne and Dave, applied for early admission at the same college. That December, Wayne was accepted and Dave was deferred. The next four months, during which Dave waited for the final ruling, looked very different—and very similar—for each of them. They both took basically the same classes and had the same homework load. They spent time with many of the same people socially. But there were also a couple of key differences. No longer under the watchful eye of the all-important transcript, Wayne decided to branch out in his extracurricular activities. He started a band and got into rock-climbing. He even pioneered a program teaching underprivileged kids in the community how to climb. The program still exists, more than ten years later. Meanwhile, Dave got involved in a bunch of extracurriculars that he had never been involved with before, stuff that he thought might boost his chances at getting into his dream college.

By the end of the semester, Dave was exhausted, and Wayne was full of energy. Although Dave did well and kept up his GPA, Wayne got the best grades of his high school career! Freed from having to play it safe, he wrote his papers about topics he was genuinely interested in, rather than the ones he thought the teacher would appreciate, and it showed on the page. Their paths may not have looked very different to the outside eye, but one of these guys was carrying a burden of expectation and one wasn’t. No wonder it felt like such a slog.

The fruit of assurance in Wayne’s life was not laziness but creativity, charity and fun. Set free from the imperative to perform, his performance shot off the charts. Set free from having to earn his future, he enjoyed his present. Set free from the burden of self-focus, he was inspired to serve others—and without being told he needed to do so! This is very similar to the dynamic we see with many of those that Jesus heals.

The message of God’s one-way love for sinners naturally meets resistance from law-locked hearts. It produces objections in those who are wired for earning and deserving, which is all of us. Sometimes these objections are rationalized forms of the emotional offense taken by creatures addicted to their own sense of control. When our sense of pride is attacked, it defends. Sometimes these objections are projections of fear about what “might” happen if people actually believed the message. Sometimes the objections to grace are simply honest rejoinders to a word that can be very hard to swallow. Two of the most frequent objections I encounter—and I encounter them a lot—are that grace makes people lazy, and grace gives people license to indulge their self-absorption, rather than serve their neighbor.

If it is true that Jesus paid it all, that “it is finished”, that my value, worth, security, freedom, justification, and so on is forever fixed, then why do anything? Doesn’t grace undercut ambition? Doesn’t the gospel weaken effort? If we are truly let off the hook, what is to stop us from ending up like George Costanza in the “Summer of George” episode of the sitcom Seinfeld, who receives an unexpected severance package and vows to take full advantage of his freedom only to sit around in sweatpants, watching TV, reading comic books, and eating “a big hunk of cheese like it’s an apple”? Or, as Billy Corgan (lead singer of Smashing Pumpkins) once said, “If practice makes perfect and no one’s perfect, then why practice?” Understandable question.

To be perfectly honest, in the short term, this message often does inspire the kind of sighs of relief and extended breathers that look a whole lot like doing nothing. But if a person can be given the space to bask in the good news for a while (without being hammered with fresh injunctions), we just as often find that the gospel of grace, in the long run, actually empowers risk-taking effort and neighbor-embracing love. It doesn’t have to, of course, which is precisely why it often does. Think about it: what prevents us from taking great risks most of the time is the fear that if we don’t succeed, we will lose out on something we need in order to be happy. And so we live life playing our cards close to the chest…relationally, vocationally, spiritually. We measure our investments carefully because we need a return—we are afraid to give because it might not work out and we need it to work out.

The refrain that applies here is the same one that always applies: everything we need, we already possess in Christ. This means that the “what if” has been taken out of the equation. We can take absurd risks, push harder, go farther, and leave it all on the field without fear—and have fun doing so. We can give with reckless abandon because we no longer need to ensure a return of success, love, meaning, validation, and approval. We can invest freely and forcefully because we’ve been freely and forcefully invested in. Perhaps this is part of why rates of charitable giving are so much higher in places where people go to church. Perhaps not.

The Gospel breaks the chains of reciprocity and the circular exchange. Since there nothing we ultimately need from one another, we are free to do everything for one another. Spend our lives giving instead of taking, going to the back instead of getting to the front, sacrificing ourselves for others instead of sacrificing others for ourselves. The gospel alone liberates us to live a life of scandalous generosity, unrestrained sacrifice, uncommon valor, and unbounded courage.

This is the difference between approaching all of life from salvation and approaching all of life for salvation; it’s the difference between approaching life from our acceptance, and not for our acceptance; from love not for love. The acceptance letter has arrived and it cannot be rescinded, thank God.

I remember reading an article about Netflix a few years ago, the wildly successful video rental and streaming company, that points to what we are talking about here. Netflix, it turns out, has no official vacation policy. They let their employees take as much time off as they want, whenever they want, as long as the job is getting done. The article quoted Netflix’s vice president for corporate communication, Steve Swasey, as saying, “Ever more companies are realizing that autonomy isn’t the opposite of accountability – it’s the pathway to it. Rules and policies and regulations and stipulations are innovation killers. People do their best work when they’re unencumbered. If you’re spending a lot of time accounting for the time you’re spending, that’s time you’re not innovating.’” Their policy, or lack thereof, has not resulted in the company going out of business, which many of us, if we were stockholders, would fear it would. In fact, just the opposite. Freed from micro-managing bosses, their employees work even harder. Obviously this is not the same thing as the assurance we have in Christ, but perhaps it is not so different either.

Brennan Manning died Friday night.

Long before the recent resurgence of interest in “gospel-centrality”, Brennan was a voice calling out in the wilderness–a voice reminding us that we are great sinners but God is a greater Savior. Theologically quirky and personally idiosyncratic, he was nevertheless a broken man on a passionate mission to remind Christians of the truth that while our sin reaches far, God’s grace reaches farther. He desperately wanted bedraggled, beat-up, and burned-out Christians (like himself) to recover a sense of God’s “furious love” for them.

A lifelong alcoholic who spent his entire life ferociously battling the demon of addiction, he was uncomfortably transparent about his weaknesses and failures which made him a prime candidate to teach us something of God’s scandalous grace (2 Corinthians 12:9). Every addict I’ve ever known–every person who has crashed and burned and, as a result, come to terms with their own powerlessness–has taught me something about God’s grace that I would’ve never known otherwise.

Brennan’s life (tragic and sad as it was, according to him) was a living testimony that horizontal consequences for sin (they led to untold miseries in Brennan’s life) cannot forfeit the “no condemnation” that is ours in Christ Jesus. This was his hope. His lifeline. Unable to bank anything on himself, he banked everything on Jesus. In this sense, his well-documented weaknesses were a gift to him. And to us.

I never had the chance to meet Brennan, but I know many who knew him well…and their lives were never the same. He knew Jesus, loved Jesus, and is now with Jesus…finally enjoying the full measure of the freedom he longed to experience.

The night after he died, I sat in bed and read (once again) these amazing words from his bestselling book The Ragamuffin Gospel–a man after my own heart:

Put bluntly, the American church today accepts grace in theory but denies it in practice. We say we believe that the fundamental structure of reality is grace, not works–but our lives refute our faith. By and large, the gospel of grace is neither proclaimed, understood, nor lived. Too many Christians are living in a house of fear and not in the house of love.

Our culture has made the word grace impossible to understand. We resonate with slogans such as:

“There’s no free lunch.”

“You get what you deserve.”

“You want love? Earn it.”

“You want mercy? Show that you deserve it.

“Do unto others before they do unto you.”

“By all means, give others what they deserve but not one penny more.”

A friend told me she overheard a pastor say to a child, “God loves good little boys.” As I listen to sermons with their pointed emphasis on personal effort–no pain, no gain–I get the impression that a do-it-yourself spirituality is the American fashion.

Though the Scriptures insist on God’s initiative in the work of salvation–that by grace we are saved, that the Tremendous Lover has taken to the chase–our spirituality often starts with self, not God…We sweat through various spiritual exercises as if they were designed to produce a Christian Charles Atlas. Though lip service is paid to the gospel of grace, many Christians live as if only personal discipline and self-denial will mold the perfect me. The emphasis is on what I do rather than on what God is doing. In this curious process God is a benign old spectator in the bleachers who cheers when I show up for morning quiet time. Our eyes are not on God. At heart we are practicing Pelagians. We believe that we can pull ourselves up by our bootstraps–indeed, we can do it ourselves.

Sooner or later we are confronted with the painful truth of our inadequacy and insufficiency. Our security is shattered and our bootstraps are cut. Once the fervor has passed, weakness and infidelity appear. We discover our inability to add even a single inch to our spiritual stature. Life takes on a joyless, empty quality. We begin to resemble the leading character in Eugene O’Neill’s play The Great God Brown: “Why am I afraid to dance, I who love music and rhythm and grace and song and laughter? Why am I afraid to live, I who love life and the beauty of flesh and the living colors of the earth and sky and sea? Why am I afraid to love, I who love love?”

Something is radically wrong.

Our huffing and puffing to impress God, our scrambling for brownie points, our thrashing about trying to fix ourselves while hiding our pettiness and wallowing in guilt are nauseating to God and are a flat out denial of the gospel of grace.

With Brennan, I concur that it is high time for the church to honor its Founder by embracing sola gratia anew, to reignite the beacon of hope for the hopeless and point all of us bedraggled performancists back to the freedom and rest of the Cross. To leave our “if’s” “and’s” or “but’s” behind and get back to proclaiming the only message that matters—and the only message we have—the Word about God’s one-way love for sinners. It is time for us to abandon once and for all our play-it-safe religion, and, as Robert Farrar Capon so memorably put it, to get drunk on grace. Two hundred-proof, unflinching grace. That’s the kind of drunkenness Brennan would endorse–especially from where he is now. The radicality of grace is shocking and scary, unnatural and undomesticated…but it is also the only thing that can set us free and light the church, and the world, on fire.

Brennan “got” that. He “gets it” even better now.

See you on the other side, brother!