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MINISTRY LEADERSHIP
Run For Your Life
by C. Welton Gaddy
Evidence of a world without grace is convincing, at times well-nigh overwhelming. It's not difficult to understand why multitudes of people fearing rejection mask disappointments, cover up mistakes, and fake indefatigable optimism. No wonder so many people are hurting.
A community of grace is needed. Virtually no one argues that point, not even those who judge it to be a wild pipe dream. Some folks scoff at all talk of a grace community, however, branding it as radical idealism or the hallucination of other-worldly religionists. They admit, "It would be great if it were possible." Then rush to exclaim, "But!" (a way of indicating) "I don't want to hear any more about it."
Resentful of skeptics' negativism, though appreciative of their recognition of such a fellowship's worth, other people expend their energies to make a grace community a reality. They see a merciful fellowship as both a logical outgrowth of authentic humanism and a promise at the heart of the Christian mission.
Despite unanimity regarding the need for a community of grace, work towards its establishment often gets delayed by discussions of merit. Trying to decide what people deserve sidetracks efforts to give people what they need. Misers of grace want to be certain that recipients of their good gifts qualify as worthwhile persons. So, the very individuals most in need of grace face the slimmest chance of ever receiving grace.
Who or what is to blame when people are troubled? Attempting an answer to that question requires an audacious attitude and a god-like vision. Yet, assigning guilt and specifying a person's "just desserts" is a popular hobby. Few fear it at all.
Anytime a married couple has serious trouble, acquaintances press to discover who is to blame. Individuals out of step with their friends are scrupulously inspected to determine if they should be charged with an offense. A son leaves home in a fit of anger. Some neighbors castigate his parents for insensitivity. Others point a finger at the boy and bemoan his uncontrollable temper.
Most assessments of people's behavior tend to overlook mixed motives and unintended developments. If a situation is bad, no good can exist in it or come from it. That's that! If a person is truly good, she will not be a part of anything bad. No ifs, ands, or buts about it. Thus, the centuries-old, divinely-inspired teachings of Job go unheeded once more. Falsehoods prevail. An attentive look can distinguish the good guys from the bad guys every time. All questions have easy answers. The "Dragnet" detectives of conventional piety declare, "Just state the facts. Who was right and who was wrong? Who are the victims and who are the victimizers?" Simplicity is demanded. Complexity is disregarded.
A preoccupation with merit is not the only hindrance to graceful help for people who hurt. Advocates of a "let the chips fall where they will" mentality argue that people should be allowed to get what they deserve. So, amid problems caused by mistakes or sins, a measure of mercy goes to the innocent (though the real purists shake their heads and comment that people ought not allow themselves to get in situations where problems can arise and questions be asked). And, as for the guilty-God help them! Because no one in a kangaroo tribunal of moral justice will help them.
Judgment is a waste of time for persons motivated by grace. Understanding the source of troubles and assessing blame to the appropriate individuals are not virtuous activities. What is crucial is what, if anything, is being done to help the troubled people.
While a community group waits to distribute food until the causes of wide-spread hunger in their area can be determined, people die of starvation. Whose fault is it? The bad politics of a local official. The greed of merchants. The selfishness of the powerful, or the merciless people who would not share food with anyone until the blame for hunger could be placed on someone?
Two teenagers face the prospects of a child born to them outside of marriage. Their requests for help are met by relentless inquisitions: "Who started this relationship? Who requested sex? Why didn't one of you think of contraception? What are you going to do about your sin? Who will accept the primary responsibility for this wrong?" While the push to press charges against one of the teens continues, both run—either seeking to find a way to make a home together for their child, ready or not, or seeking entrance into an abortion clinic. Who is at fault here: the boy, the girl, their parents, or the judicious individuals so interested in identifying a scapegoat that grace is ignored? (Maybe the answer is all of these or none of these.)
Troubled people seldom, if ever, find help in rational explanations of their situations. Most know how they got where they are. But, knowing is not the issue. Hearing accusations of guilt while hurting is of no benefit. Needed most is mercy. Unconditional expressions of compassion are in order. No substitutes for grace exist. If only troubled people could turn to a community of grace!
Well, what are the possibilities? Honestly. Is the assumption of a world without grace beyond challenge? All who dare to answer such questions had best be sure that when they speak of grace they are talking about the real thing.
Grace is not to be confused with kindness or equated with being nice. Operative grace is much more than an exceptional response to a critical situation. Grace goes far beyond the realm of a religious belief alone. Grace is a way of life.
Grace embraces risk and creates within its practitioners a vulnerability to hurt. Grace refuses to be deterred by strong words against it and hostile reactions to it. Grace expects to be suspect. The dirt that must be touched to care for individuals mired up in it does not offend grace. Bad reputations fail to frighten grace. Possibilities of being judged harshly for not exercising judgment cautiously cause no worries for proponents of grace. People committed to grace know their best efforts may be (probably will be) condemned as immoral placations of evil.
Grace is up front. Grace is for every day, not just special days; for every situation, not merely occasional ones. Communities of grace are possible. But multiple difficulties make their formation tough. Building a community of grace requires unwavering intentions, stubborn compassion, hard-headed determination, and exacting, energy-depleting work.
Correcting the common assumption of a world devoid of grace requires herculean efforts.
A good place to begin is with a recognition of the secret troubles that plague people's lives, accompanied by an appreciation for the hurting's tendency to hide their pains and an under-standing of their desire to run.
 From Where Do You Go To Give Up: Building a Community of Grace, by C. Welton Gaddy
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