It seems that God arranged the most humiliating circumstances possible for His entrance, as if to avoid any charge of favoritism.
Followers of Jesus stake their claim on the firm belief that God will one day heal the planet of pain and death. Until that day arrives, the case against God must rely on incomplete evidence. We cannot really reconcile our pain-wracked world with a loving God because what we experience now is not the same as what God intends. Jesus himself prayed that God's will "be done, on earth as it is in heaven," a prayer that will not be fully answered until evil and suffering are finally defeated.
On a trip to Russia I bought one of those Matryoshka “nested dolls” that break apart at the waist to reveal smaller and smaller dolls inside…it occurred to me to me later that each of us, like the nested dolls, contains multiple selves, making us a mysterious combination of good and evil, wisdom and folly, reason and instinct… (pp.80)
Thunderously, inarguably, the Sermon on the Mount proves that before God we all stand on level ground: murderers and temper-throwers, adulterers and lusters, thieves and coveters. We are all desperate, and that is in fact the only state appropriate to a human being who wants to know God. Having fallen from the absolute Ideal, we have nowhere to land but in the safety net of absolute grace.
Jesus proclaimed unmistakably that God's law is so perfect and absolute that no one can achieve righteousness. Yet God's grace is so great that we do not have to.
Only Christianity dares to make God's love unconditional.
Grace is shockingly personal. As Henri Nouwen points out, 'God rejoices. Not because the problems of the world have been solved, not because all human pain and suffering have come to an end, nor because thousands of people have been converted and are now praising him for his goodness. No, God rejoices because one of his children who was lost has been found.
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