10 quotes from Ray Ortlund’s The Gospel: How the Church Portrays the Beauty of Christ
Gospel doctrine creates a gospel culture. The doctrine of grace creates a culture of grace. When the doctrine is clear and the culture is beautiful, that church will be powerful. But there are no shortcuts to getting there. Without the doctrine, the culture will be weak. Without the culture, the doctrine will seem pointless (21).
Every one of us is wired to lean one way or the other—toward emphasizing doctrine or culture. Some of us naturally resonate with truth and standards and definitions. Others of us resonate with feel and vibe and relationships. Whole churches, too, can emphasize one or the other. Left to ourselves, we will get it partly wrong, but we won’t feel wrong, because we’ll be partly right. But only partly. Truth without grace is harsh and ugly. Grace without truth is sentimental and cowardly. The living Christ is full of grace and truth (John 1:14). We cannot represent him, therefore, within the limits of our own personalities and backgrounds. Yet as we depend on him moment by moment, both personally and corporately, he will give us wisdom. He will stretch us and make our churches more like himself (22-23).
What matters most to God is not which sins we’ve committed or not committed, or how we stack up in comparison with other sinners. What matters most to God is whether we’ve bonded by faith with his only Son. In other words, God’s final category for you is not your goodness versus your badness, but your union with Christ versus your distance from Christ. To put it yet another way, what matters most about you in God’s sight is not the bad or good things you’ve done but your trust and openness to Christ versus your self-trust and defensiveness toward Christ (34, italics his).
I apologize for putting this so bluntly, but it’s in the Bible. We need to face it. How can we hope to be true to Christ if we look away from the Bible’s stark portrayal of our natural corruption? The Bible alerts us that a blasphemous attitude lurks in all our hearts. We tell ourselves: “What’s the big deal about this or that compromise? He’ll understand. He’s all about grace, right?” But what man would say: “What’s the big deal about my wife’s adulteries? It’s only marriage. I understand. I’m all about grace”? In the same way, our divine Husband does not think, “Well, she’s brought another lover into our bed, but as long as they let me sleep, what’s the big deal?” The thought is revolting. The love of Jesus is sacred. He gives all, and he demands all, because he is a good Husband. Only an exclusive love is real love. Only a cleansing grace is real grace. Would we even desire a grace that did not cleanse us for Christ (45, italics his)?
The gospel does not hang in midair as an abstraction. By the power of God, the gospel creates something new in the world today. It creates not just a new community, but a new kind of community. Gospel-centered churches are living proof that the good news is true, that Jesus is not a theory but is real, as he gives back to us our humaneness (65).
The only answer to one culture is another culture—not just a concept, but a counterculture. A church should offer the world such a counterculture, a living embodiment of the gospel (67).
The family of God is where people behave in a new way. I think of it with a simple equation: gospel + safety + time. The family of God is where people should find lots of gospel, lots of safety, and lots of time. In other words, the people in our churches need:
multiple exposures to the happy news of the gospel from one end of the Bible to the other;
the safety of non-accusing sympathy so that they can admit their problems honestly; and
enough time to rethink their lives at a deep level, because people are complex and changing is not easy.
In a gentle church like this, no one is put under pressure or singled out for embarrassment. Everyone is free to open up, and we all grow together as we look to Jesus (72).
The gospel changes us down deep at this intuitive level. When God justifies us in Christ, he directly counteracts our whole self-involved strategy for living. He credits a righteousness to us that depends on Someone Else, re-creating the Edenic relationship and drawing us out of ourselves into his fullness (John 1:16). We now live in Christ, the new and better Adam. At times, admittedly, our hearts still feel that we remain in a precarious position with God. We fear he will let us down. So we fall back into scurrying about to fill our emptiness with our own resources. But God graciously lets us wear ourselves out, and these efforts come to nothing. Life exists not in us but in Christ alone and Christ fully. We live in him (81, italics his).
The primary barrier to displaying the beauty of Jesus in our churches comes from the way we re-insert ourselves into that sacred center that belongs to him alone. Exalting ourselves diminishes his visibility. That is why cultivating a gospel culture requires a profound, moment by moment “unselfing” by every one of us. It is personally costly, even painful. What I am proposing throughout this book is not glib or shallow. So much is set against us, within and without. But the triumph of the gospel in our churches is still possible, as we look to Christ alone. He will help us (83).
As Christians, we should not be discouraged when we are misjudged and mistreated. It is part of gospel ministry. We should expect it and accept it for the Lord’s sake. Those who refuse the Christ that we proclaim rarely admit that their choice is against him. To justify themselves, they look for ways to blame us. Yes, we should always admit our true failings with utter honesty. But it is striking how confident the apostles were, how absent from the New Testament is a spirit of self-accusation. Hand-wringing appears nowhere in 2 Corinthians 2:15-16, where Paul sums up his whole ministry (99-100).