Elusive Grace: Loving Your Enemies While Striving for God's Justice (Scott Black Johnston) - A Review
ELUSIVE GRACE: Loving Your Enemies While Striving for God’s Justice. By Scott Black Johnston. Foreword by Barbara Brown Taylor. Afterword by Patrick Hugh O’Connor. Louisville, KY: Westminster John Knox Press, 2022. Xvi + 154 pages.
Living
as we do in a time of great polarization, it's easier to say we love our
enemies than to actually love our enemies. This is especially true “while we
strive for God's justice.” It seems that we are so divided that you are either
with me or against me. There are no other options. At least that’s the way it
seems to be. But is it true? Could divine grace, though elusive, provide a
foundation for not just finding common cause with others with whom we differ,
which might be difficult, but might we find ways to reduce the cultural
temperature? That is the question that faces us as we navigate this current
moment.
Scott
Black Johnston believes there is a way for us to both love our enemies (our
opponents) and pursue God’s justice. It won’t be easy, but it’s possible with
the aid of God’s Elusive Grace. Johnston comes at this question from the perspective
of being a Presbyterian minister (PCUSA), serving in the neighborhood where
Donald Trump had been living before his residency in the White House. Johnston
currently serves as the Senior Pastor of Fifth Avenue Presbyterian Church in
New York City. The church essentially sits in the shadow of the Trump Tower.
Before he took this position he served as a professor of homiletics (preaching)
at Austin Theological Seminary.
It is
from the perspective of serving as a pastor of a church sitting a stone’s throw
from the Trump Tower, that Johnston addresses the current situation. He brings
to the conversation a perspective that many Mainline Protestant pastors will
understand, as most of our churches are politically diverse. It’s from this
perspective that he sees the divide present in society. Perhaps the divide is
even starker when you’re the pastor of a prominent New York City congregation.
Johnston tells us that he learned the hard way the depth of the present divide.
At the very beginning of the book, Elusive Grace, Johnston tells the
story of what happened when he and another PCUSA pastor—the pastor of the
congregation in Queens where Donald Trump was baptized as an infant—paid a
visit to Trump. After Trump won his election to the presidency, the two pastors
reached out before the inauguration and asked to meet with him. The offer was
accepted, and the two pastors, one of whom is Black, met Trump at the Trump
Tower. They spoke frankly about their concerns and then prayed for Trump. When
the members of the two congregations heard about their visit, they faced both
anger and disappointment among their members. The same was true on the part of
their colleagues. Their response is understandable. Donald Trump has been a
divisive figure since even before announcing his candidacy in 2015. The
question is, can we, even if we stand opposed to the perspectives and actions
of a person we oppose, engage them in conversation and even prayer? As I
pondered the question posed by the book’s author, I wondered what I might do if
I had been in their position. The question that emerges from all of this
concerns how we as Christians might exhibit God’s grace in the world.
The
thread that runs through Elusive Grace is what Johnston calls the “Great
Awokening.” As one might expect, takes up the current rage about “wokeness” and
combines that term with the idea of the Great Awakening. Johnston writes that "our
society is again engaged in impassioned conversations that aim to identify and
unpack our corporate moral failings, individuals are being challenged to be
moral agents, pushing back against systemic wrongs" (p. 5). Of course, not
everyone agrees as to what these moral failings might be. While the earlier
awakenings were rooted in the churches (spiritual communities) this time the
roots of the awakening/awakening are secular ones. The question Johnston poses
for us is whether the churches can tap into this movement and provide it with a
spiritual core. As we engage in this moment of “awakening,” might we be both
"agents of change and voices of healing" (p. 5)?
Johnston
has designed Elusive Grace to be used in congregations to encourage
conversation about the current state of affairs. He divides the book into three
studies. The first study focuses on reclaiming virtue by focusing on seven
heavenly virtues: temperance, Justice, Prudence, Courage, Faith, hope, and love.
He emphasizes the final virtue, writing that it is the "Sine Qua Non"
for reclaiming virtue. In fact, Johnston connects love with the Easter message.
He points to the ancient story of Jesus’ harrowing of Hell, He writes of an
ancient Easter icon that depicts Jesus “getting in touch with his inner Chuck
Norris and kicking the doors down. Hell’s hardware lies all over the ground.
The hinges, nails, and locks that have imprisoned humanity are shattered.
Bending his knew, Jesus grabs the hands of people standing in shallow tombs. He
helps them escape” (p. 49). In thinking about this virtue of love, Johnston
envisions Jesus on the loose, engaged in life-changing work, while inviting us
to join him in that “hard, virtuous, audacious work of love” (p. 49).
While
Study One invites us to reclaim the virtues, Study Two focuses on
"Retraining Our Hearts." We engage in this work by learning to love
God, Jesus, mercy, truth, neighbor, enemy, and the good. This study serves as a
reminder that not all loves are equal. Some forms are unhealthy and include bad
habits (here he taps into the work of James K. A. Smith who speaks of our
hearts being formed by our desires). In this study, Johnston calls on the
reader (and the congregations studying the book) to focus our attention on the
things God loves. This is important for the church as it faces the moral issues
raised by the Great Awokening. He writes that in doing so “we cannot pay lip
service to love.” Instead, “it must seep from our speech. It must coat our
every word. If we cannot speak out of love, we would be well-advised, as
Christians, to stay silent” (pp. 55-56). Of course, we can’t stay silent, so we
must relearn how to love as Jesus has taught us to love— “with all our hearts,
with all our souls, and with all our minds” (p. 56). He acknowledges the
difficulty facing us as individual Christians and as congregations. He writes:
“We are walking down a challenging road. There is acrimony in the air. The most
natural thing in the world is to turn away. Then we hear it. The apostle’s cry
floating on the wind. Gather up your courage. Commit yourself. Hold on to the
good” (p. 105).
Study Three
is titled "Regarding the Church." Here Johnston offers chapters that look at "peace, unity, and purity;"
“The Word Proclaimed;" “Called to a Larger Vision" and finally a look
at what it means to offer "Space for Transcendence." Johnston directs
Study Three of Elusive Grace” at churches—more specifically, he
addresses predominantly White Mainline Protestant Churches (like his
Presbyterian denomination and my Disciples of Christ denomination—among others)
that once served as "the primary mediators of this country's moral
conversations" (p. 107). While this is no longer true, Johnston wants our
churches to ask how we as churches might bear witness to a different moral
vision than the one being proffered in our time. Here the question has to do
with the way the churches respond to the "Great Awokening." Will we
engage it or stay silent? If we engage it, then will we engage this moment out
of love?
As we
pondered the questions raised by Scott Johnston in Elusive Grace, the
author offers an epilogue to the book where he speaks of "Courage for the
Called." In this epilogue, he takes note of the kinds of people God
typically sends into the world, people like Samuel, David, Esther, and Mary
Magdalene. He points out that God isn't looking for Olympic gold medalists, but
"anyone with a heart for this hurting world. In this God's call is
persistent." (p. 135). This is the hope that Johnston has for his church
and the rest of the churches—he wants the churches and their members to have
the courage to answer the call to love even our enemies as we join God’s work
of striving for justice during this “Great Awokening.” His colleague who joined
him on that visit to Donald Trump, the Rev. Patrick Hugh O’Connor, writes in
the “Afterword,” that “Creating a civil society requires courage and
imagination. It requires challenging assumptions and risking ridicule to create
a better reality. It means being open to the possibilities of exceptional
goodness being realized and dealing with scorn and shame when evil seems to
triumph. It also requires that we show up as our authentic selves—striving to
reshape and reframe our world” (p. 137). That work requires courage, grace, and
love. It’s not easy work, but a necessary one if justice is to prevail.
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