Our acceptance with God is sure only through His beloved Son, and good works are but the result of the working of His sin-pardoning love. They are no credit to us, and we have nothing accorded to us for out good works by which we may claim a part in the salvation of our souls. Salvation is God’s free gift to the believer, given to him for Christ’s sake alone. The troubled soul may find peace through faith in Christ, and his peace will be in proportion to his faith and trust. He cannot present his good works as a plea for the salvation of his soul. But are good works of no real value? Is the sinner who commits sin every day with impunity, regarded of God with the same favor as the one who through faith in Christ tries to work in his integrity? The Scripture answers, ‘We are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should work in them.’ In His divine arrangement, through His unmerited favor, the Lord has ordained that good works shall be rewarded. We are accepted through Christ’s merit alone, and the acts of mercy, the deeds of charity, which we perform, are the fruits of faith; and they become a blessing to us; for men are to be rewarded according to their works. It is the fragrance of the merit of Christ than makes our good works acceptable to God, and it is grave that enables us to do the works for which He rewards us. Our works in and of themselves have no merit. When we have done all that it is possible for us to do, we are to count ourselves as unprofitable servants. We deserve no thanks from God. We have only done what it was our duty to do, and our works could not have been performed in the strength of our own sinful nature. The Lord has bidden us to draw nigh to Him, and He will draw nigh to us; and drawing nigh to Him, we receive the grace by which to do those good works which will be rewarded at His hands.

Cheap grace means grace sold on the market like cheapjacks' wares. The sacraments, the forgiveness of sin, and the consolations of religion are thrown away at cut prices. Grace is represented as the Church's inexhaustible treasury, from which she showers blessings with generous hands, without asking questions or fixing limits. Grace without price; grace without cost! The essence of grace, we suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing. Since the cost was infinite, the possibilities of using and spending it are infinite. What would grace be if it were not cheap?...Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.Costly grace is the treasure hidden in the field; for the sake of it a man will go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him.Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: "ye were bought at a price," and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.

وكلمة ( الحمد لله ) هذه هي الصيغة التي علمنا الله أن نحمده بها ، وإلا فلو ترك لنا حرية التعبير عن الحمد ولم يحدد لنا صيغة نحمده ونشكره بها لاختلف الخلق في الحمد حسب قدراتهم و تمكنهم من الأداء ، وحسب الله قدرتهم على استيعاب النعم ، ولوجدنا البليغ صاحب القدرة الأدائية أفصح من العيي والأمي . فتحمل عنا جميعًا هذه الصيغة ، وجعلها متساوية للجميع ، الكل يقول ( الحمد لله ) البليغ يقولها ، و العيي يقولها ، و الأمي يقولها.

I have a complicated spiritual history. Here's the short version: I was born into a Mass-going Roman Catholic family, but my parents left the church when I was in the fifth grade and joined a Southern Baptist church—yes, in Connecticut. I am an alumnus of Wheaton College—Billy Graham's alma mater in Illinois, not the Seven Sisters school in Massachusetts—and the summer between my junior and senior year of (Christian) high school, I spent a couple of months on a missions trip performing in whiteface as a mime-for-the-Lord on the streets of London's West End. Once I left home for Wheaton, I ended up worshiping variously (and when I could haul my lazy tuckus out of bed) at the nondenominational Bible church next to the college, a Christian hippie commune in inner-city Chicago left over from the Jesus Freak movement of the 1960s, and an artsy-fartsy suburban Episcopal parish that ended up splitting over same-sex issues. My husband of more than a decade likes to describe himself as a “collapsed Catholic,” and for more than twenty-five years, I have been a born-again Christian. Groan, I know. But there's really no better term in the current popular lexicon to describe my seminal spiritual experience. It happened in the summer of 1980 when I was about to turn ten years old. My parents had both had born-again experiences themselves about six months earlier, shortly before our family left the Catholic church—much to the shock and dismay of the rest of our extended Irish and/or Italian Catholic family—and started worshiping in a rented public grade school gymnasium with the Southern Baptists. My mother had told me all about what she'd experienced with God and how I needed to give my heart to Jesus so I could spend eternity with him in heaven and not frying in hell. I was an intellectually stubborn and precocious child, so I didn't just kneel down with her and pray the first time she told me about what was going on with her and Daddy and Jesus. If something similar was going to happen to me, it was going to happen in my own sweet time. A few months into our family's new spiritual adventure, after hearing many lectures from Mom and sitting through any number of sermons at the Baptist church—each ending with an altar call and an invitation to make Jesus the Lord of my life—I got up from bed late one Sunday night and went downstairs to the den where my mother was watching television. I couldn't sleep, which was unusual for me as a child. I was a champion snoozer. In hindsight I realize something must have been troubling my spirit.Mom went into the kitchen for a cup of tea and left me alone with the television, which she had tuned to a church service. I don't remember exactly what the preacher said in his impassioned, sweaty sermon, but I do recall three things crystal clearly: The preacher was Jimmy Swaggart; he gave an altar call, inviting the folks in the congregation in front of him and at home in TV land to pray a simple prayer asking Jesus to come into their hearts; and that I prayed that prayer then and there, alone in the den in front of the idiot box. Seriously. That is precisely how I got “saved.” Alone. Watching Jimmy Swaggart on late-night TV. I also spent a painful vacation with my family one summer at Jim and Tammy Faye Bakker's Heritage USA Christian theme park in South Carolina. But that's a whole other book…

A Faint Music by Robert HassMaybe you need to write a poem about grace.When everything broken is broken,and everything dead is dead,and the hero has looked into the mirror with complete contempt,and the heroine has studied her face and its defectsremorselessly, and the pain they thought might,as a token of their earnestness, release them from themselveshas lost its novelty and not released them,and they have begun to think, kindly and distantly,watching the others go about their days—likes and dislikes, reasons, habits, fears—that self-love is the one weedy stalkof every human blossoming, and understood,therefore, why they had been, all their lives,in such a fury to defend it, and that no one—except some almost inconceivable saint in his poolof poverty and silence—can escape this violent, automaticlife’s companion ever, maybe then, ordinary light,faint music under things, a hovering like grace appears.As in the story a friend told once about the timehe tried to kill himself. His girl had left him.Bees in the heart, then scorpions, maggots, and then ash.He climbed onto the jumping girder of the bridge,the bay side, a blue, lucid afternoon.And in the salt air he thought about the word “seafood,”that there was something faintly ridiculous about it.No one said “landfood.” He thought it was degrading to the rainbow perchhe’d reeled in gleaming from the cliffs, the black rockbass,scales like polished carbon, in beds of kelpalong the coast—and he realized that the reason for the wordwas crabs, or mussels, clams. Otherwisethe restaurants could just put “fish” up on their signs,and when he woke—he’d slept for hours, curled upon the girder like a child—the sun was going downand he felt a little better, and afraid. He put on the jackethe’d used for a pillow, climbed over the railingcarefully, and drove home to an empty house.There was a pair of her lemon yellow pantieshanging on a doorknob. He studied them. Much-washed.A faint russet in the crotch that made him sickwith rage and grief. He knew more or lesswhere she was. A flat somewhere on Russian Hill.They’d have just finished making love. She’d have tearsin her eyes and touch his jawbone gratefully. “God,”she’d say, “you are so good for me.” Winking lights,a foggy view downhill toward the harbor and the bay.“You’re sad,” he’d say. “Yes.” “Thinking about Nick?”“Yes,” she’d say and cry. “I tried so hard,” sobbing now,“I really tried so hard.” And then he’d hold her for a while—Guatemalan weavings from his fieldwork on the wall—and then they’d fuck again, and she would cry some more,and go to sleep.And he, he would play that sceneonce only, once and a half, and tell himselfthat he was going to carry it for a very long timeand that there was nothing he could dobut carry it. He went out onto the porch, and listenedto the forest in the summer dark, madrone barkcracking and curling as the cold came up.It’s not the story though, not the friendleaning toward you, saying “And then I realized—,”which is the part of stories one never quite believes.I had the idea that the world’s so full of painit must sometimes make a kind of singing.And that the sequence helps, as much as order helps—First an ego, and then pain, and then the singing