Blessed are the poor…

  Jesus says, “Blessed are you who are poor, for yours is the kingdom of heaven. Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh… But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep….” (Luke 6:20-21, 24-25)

What does this mean? Are poor Christians the only good Christians? Are wealthy people banned from the kingdom of heaven? Is money a sin and wealth a crime? Should all Christians give away their possessions and live in poverty until the Day Christ appears in glory?

Some Christians have taken the words of Jesus in that way. Others have read the rest of the Bible and have found more context for these sayings of Jesus. God has blessed the wealthy—he did not reject Abraham or David or Solomon or Lydia because they had worldly wealth. He allowed Job’s wealth to be stripped away from Job, but at the end of the test he gave Job twice as much wealth as he had at the beginning. If Jesus wanted all Christians mired in poverty, he could not expect us to give food to the hungry, clothing to the naked, or shelter to the homeless. If Jesus wanted all Christians to be mired in poverty, he would not expect his people to set aside money to help the poor, to do the work of the Church, and to support workers who spend their careers working for the Church and Christ’s kingdom.

At times, Jesus seems sympathetic toward capitalism. He tells parables about investing money, expecting a profit (Matthew 25:14-30, Luke 19:11-27). In fact, Jesus told more stories about money and investment and business than he told about planting seeds, tending crops, or taking care of sheep. Jesus knew that his followers would be involved in the world. He always intended to bless some of them with worldly wealth, making it possible for them to love their neighbors and to provide for the needs of the poor and the oppressed.

The problem is not with how much money people have; the problem is with how much money people want. A poor person can still be guilty of idolatry, dreaming about the wealth and riches he or she desires. The Ten Commandments close with warnings against coveting—wanting the property of another person. God blesses some people in poverty and some people in wealth. Being poor in spirit is not a matter of how much you own; being poor in spirit is a matter of how much your possessions own you.

The Bible endorses no economic system. Through history, most Christians have accepted whatever economic system surrounds them, doing their best to love God and serve their neighbors with any blessings God provides. When given a choice, though, the Christian does not only ask, “What is best for me?” The Christian asks, “What is best for my neighbor? Which system offers the greatest promise of helping the poor and oppressed, of making life better for all people?” In the rare instances where Christians may choose, their choice should reflect love for neighbors rather than greed and self-centered thinking.

Jesus said, “For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” When those who heard it asked, “Then who can be saved?” Jesus did not answer, “the poor, and those who give away all their possessions to become poor.” Instead, he said, “What is impossible with men is possible with God.” Salvation comes only from the work of Jesus Christ. It is not earned by being poor or by becoming poor. Jesus endorses neither capitalism nor socialism; Jesus condemns neither capitalism nor socialism. He rescues sinners whether they are rich or poor or middle class; he rescues sinners whether they live in a capitalist country, a socialist country, or any other kind of country. The work of Jesus is for all people; Christianity transcends politics and economics. J.

The first shall be last, and the last shall be first

On several occasions, in different contexts, Jesus swapped the first with the last. He said it both ways: “The first shall be last and the last shall be first,” and also, “The last shall be first and the first shall be last.” In some contexts—such as the parable of the workers in the vineyard, in which twelve-hour workers were paid the same amount as one-hour workers—Jesus seems to be saying that all are equal, that no one is first and no one is last. That approach appeals to contemporary culture, where much emphasis is placed on the equality of all people. But a more careful study of the words of Jesus in their context, and in the teaching of his Church, shows more significance to his saying than merely, “No one is first and no one is last because everyone is the same.”

Most of us want to be first. Few of us achieve the humility of Paul, who called himself “chief of sinners” and “least of the apostles.” But none of us deserves to be first. We all have sinned and fallen short of the glory of God. We all have failed to meet our Maker’s specifications. We all need to be rescued from our sins and from evil, redeemed from the cost of our misdeeds and failures, and reconciled again to God who made us. We cannot rescue or redeem or reconcile ourselves. We need Jesus to do these things for us.

Jesus is the only-begotten Son of the Father, and the entire universe belongs to him. He became human, like us in every way except that he never sinned. Jesus is first in a way that none of us can be first—first in divine power and glory, and first in human purity and perfection. When rewards are distributed for a righteous life, not only is Jesus first in line—he is the only one who deserves a place in line.

But Jesus, who is first, becomes last for all of us. By making himself last, Jesus makes each of us first. He puts us in the front of the line by surrendering his position to us. Being last, Jesus takes upon himself our guilt and our punishment. He goes to the cross for us so we can be rescued and redeemed. He takes for himself death, the wages of sin, so that each of us can receive the free gift of everlasting life.

God is not fair. He makes the first last, and he makes the last first. But God’s injustice is not opposed to us. God’s injustice is in our favor. Jesus is generous and does not complain that our reconciliation with God is unfair to him. Jesus gladly cheats the system, taking away our sins and giving each of us the blessings earned by his perfect righteousness.

The first becomes last to make all of us who were last into the first. No longer enemies of God, we have become the adopted children of God. In that sense we all are equal. But the first and the last trading places leads to more than equality—it leads to rescue, redemption, and reconciliation. Jesus has done this for us, because of his holy love for us. J.

When I find myself in times of trouble

John Cassian (360-435) wrote that times of trouble come to the Christian from three causes: as a result of that Christian’s sin, as an attack from Satan, and as testing from the Lord. Regretfully, Cassian did not offer any clues how to discern which of these three is the result of any particular trouble. Moreover, he did not address the likelihood that a trouble may come from two of these causes or even from all three at once.

The best defense against the first source of trouble is a life of continual repentance and faith. Repentance is not a practice that can be accomplished once and concluded; repentance is an ongoing condition, a continual element in the Christian life. In his model prayer, Jesus taught his followers to pray “forgive us our trespasses” immediately after praying “give us this day our daily bread.” Like our need for food, our need for forgiveness comes each day. Each day we sin and need a Savior; each day our Savior is present for us, removing all our sins by his work. Each day we turn to him in faith, trusting his promises. Each day he keeps his promises. Therefore, if trouble should come because of our sin, the work of Christ removes that sin and ends that trouble. Our daily repentance and faith assures us that any trouble we have is not a result of our sins—because those sins are already forgiven and forgotten by God. Our daily repentance and faith assures us that any trouble we face must be an attack from Satan (or from the sinful world around us) or a test from the Lord, or (most likely) both at once.

In today’s world, tests are seen as examinations in school, exercises in which the teacher discovers how much each student has learned. God does not have to test us in this way; he already knows what we believe and the strength of that faith. The origin of the idea of testing, and its meaning in Biblical times, comes from refineries. Metals are tested by enduring heat: impurities are burned away, so that the surviving metal is more pure. So God permits Satan and the sinful world to test his people, putting us through the heat to purify our faith. God does not test us because he hates us, and God does not test us because he doubts us; God tests us to strengthen us and to purify our love for him.

Job was tested by Satan. Satan was permitted to strip away Job’s wealth and to kill Job’s children. He then was permitted to strike Job with a disease along the order of chicken pox or shingles. Job’s wife told him to reject God, but Job continued to trust God. Job’s three friends visited Job and sat with him in silence. (Their presence during his trouble was supportive friendship, a model that should be imitated.) Job endured depression, part of the test, and Job spoke about his problems. His friends tried to answer his questions, becoming part of his affliction and part of his test. They told Job that God does not make mistakes, that Job deserved whatever was happening to him, and that Job could end his trouble by identifying his sin, repenting, returning to God, and trusting God. Even in his depression, even in his questions, Job had not stopped trusting God. He rejected the suggestion of his friends that he deserved to suffer. In the end, God vindicated Job, telling his friends that they were wrong, but offering to forgive their sin against God when Job interceded for them.

God never answered Job’s questions about why Job was suffering. God did not tell Job that Job was being attacked by Satan (although God’s allegory of Leviathan, the sea monster, was a huge hint about Satan and his opposition to Job). Following the test of Satan’s attack, God restored Job’s wealth, giving him twice as property as he had lost. Ten more children were born to Job. They did not replace the ten children who had died; Job was now the father of twenty children—ten alive with him on earth, and ten alive with God in Paradise, waiting for the resurrection.

Job suffered, even though he did not deserve to suffer. His troubles were not caused by his sins; his sins were removed by his Redeemer and could not bring trouble to Job. Job became a picture of the Redeemer, of God’s Son Jesus Christ. Jesus also would suffer without deserving to suffer. He would endure the cross, not because of his own sins (for Jesus never sinned); he would endure the cross on behalf of all the sinners of the world, including Job, his children, his wife, and his friends.

In times of trouble, Christians can be pictures of Jesus, as Job was a picture of Jesus. We accept trouble, not because we deserve it, but because we are living on a battlefield. Satan and the sinful world attack the children of light. We respond by trusting God, the Source of life and light. Instead of examining ourselves to see what we have done to deserve trouble, we repent of our sins and trust God’s promises that all our sins have been removed. Testing strengthens us, burning away impurities, drawing us closer to God. Whatever hardship or loss we endure, we can use it to remind ourselves of the cross of Christ and the victory he has already won on our behalf. J.

Incomprehensible and unending love

Extracted from “The Child of Light and the Black Dog”: paragraphs that I wrote this morning–

Physical, mental, and emotional addictions often are bad responses to depression. Instead of seeking productive help, people allow depression to push them in patterns that are harmful, unhealthy, and only deepen the dark spiral into further depression rather than offering genuine relief from depression. Do bad spiritual responses to depression also exist? They do indeed, and they can be as dangerous and as harmful as physical and emotional bad responses to depression.

God’s love and forgiveness cannot be measured. There is no limit, no end, to the love of God and to his forgiveness. “As high as the heavens are above the earth, so great is his steadfast love toward those who fear him. As far as the east is from the west, so far does he remove our transgressions from us” (Psalm 103:11-12). Astronomers studying the heavens have detected galaxies millions of light years away from us. God’s love is even bigger than that distance. Travelers can reach the north pole and the south pole, but those who travel east or west are never finished—no matter how long and far they travel, there will still be more east or west in front of them. So also, God has removed all our sins an infinite distance from our lives.

Jesus cannot love us too much. We cannot love Jesus too much. Jesus is pure and holy, and his perfect love can never be twisted or distorted. We are sinners, and sometimes our love for him is twisted and distorted. The Sadducees and Pharisees thought that they loved God, but their love for God was so twisted that they did not recognize the Son of God when they saw him with their own eyes and heard his voice with their own ears. They rejected Jesus and tried to destroy him. God’s people today can also lapse into twisted religion or distorted spirituality. We can be distracted from Jesus by the things we do in his name. Religion and spirituality can turn into idols, false gods that separate us from God and his love rather than bringing us closer to the God who loves us and who seeks our love and our faith.

We cannot love Jesus too much. But we can create an idol, call it Jesus, and love that idol too much. The Sadducees were devoted to the worship of God, the animal sacrifices commanded by the Law of Moses. They made compromises with the Romans and with themselves to ensure that the sacrifices would continue. Jesus of Nazareth seemed to threaten their Temple and their worship. Not only did he clear moneychangers and salesmen out of the Temple; he promised to be greater than the Temple. When our worship lives are bigger than Jesus to us, our religion and spirituality have become twisted. When we measure our connection to Jesus by the way our prayers and spiritual songs make us feel about Jesus, we have lost contact with the real Jesus. Our religion has become an idol, taking his place.

Likewise, the Pharisees were committed to learning God’s commands, obeying his rules, and teaching others to do the same. Yet when Jesus showed them how they were wrong about the Sabbath commandment and other interpretations they had added to God’s Law, they rejected Jesus and did not let him correct them. When our religious and spiritual lives center on the things we do for God, we are no longer honoring and worshiping Jesus. We honor and worship ourselves when we focus all our attention on the things we do for him. Our good works have become an idol, taking the place of Jesus in our lives.

Not everyone who says to Jesus, “Lord, Lord,” belongs to his kingdom. To some of those idol-worshipers Jesus will respond, “I never knew you.” When those who call themselves Christians distort his religion into idolatry, worshiping their contributions and ignoring what he has done, they harm themselves and also hurt their neighbors. Many people turn away from Christianity and reject the Church because they see the idolatry and hypocrisy in the Church but cannot see Christ’s love. When a sermon becomes incomprehensible and seems unending, that sermon is no longer a picture of God’s love. When our spiritual lives center around what we do for Jesus, we are no longer serving him. We have removed him, and we are serving ourselves.

Depression tempts us into distorted spirituality. We want our broken lives to be fixed. We want to contribute to the solution to our problems. Throwing ourselves entirely on God’s mercy, allowing him to do all the work needed for our rescue, is not natural for sinful and depressed human beings. Total self-denial, total reliance on the Lord, seems like surrender to the forces of darkness. We want to make ourselves children of light. We cannot make that happen; only God can pull us from the darkness and change us into children of light. J.

Life and the Black Dog of depression

In the 1979 movie All That Jazz, Joe Gideon (like the movie’s director and co-writer Bob Fosse) is a successful Broadway and Hollywood choreographer and director who lives life on the edge. He drives himself at work, he drinks and takes drugs, he sleeps around, and he pushes himself to the limit. He both figuratively and literally flirts with death (the literal Death portrayed by Jessica Lange). All That Jazz can be viewed as a brutally analysis of Fosse’s own life, but it also speaks about the choices many other people make in their lives.

What drives people like Joe Gideon to live life on the edge? Often the cause is emptiness within. Stressed by life with its ups and downs, they embrace the downs and overlook the ups. They choose death over life, not suddenly and violently, but gradually, deliberately, and knowingly. The Black Dog of anxiety and depression has more power over them than they have over themselves, and it drives them over the cliffs of despair.

A Christian understands why unbelievers feel this way and act this way. A Christian might wonder why a fellow Christian feels this way and acts this way. Jesus tells us not to be anxious (Matthew 6:25). Paul identifies the greatest gifts of the spirit as faith, hope, and love. If a Christian has no hope, one may suppose, that Christian also has no faith.

I know a man—I’ll call him Martin. Like me, Martin has struggled for years with anxiety and depression. Like most people, this spring has been difficult for Martin: fear of the virus, fear of damage to the economy, fear of violence in the streets, fear of what might happen to himself, to his family, to his job, and to his neighborhood. Martin has not turned to all the wrong answers that Joe Gideon tried. Martin has been faithful in his marriage. He has taken no illegal drugs and abused no prescription drugs. Martin does try his best at his job, but he is not driven to work to the point of exhaustion. But Martin does consume alcohol. He calls himself a “heavy drinker.” That mistake recently put Martin in a very uncomfortable position.

Martin was sitting in church next to his wife when the preacher began the sermon. One of the first things the preacher mentioned was the distress felt by family members when one of them drinks too much. Martin wondered whether his wife had been talking to the preacher about his drinking. (She hadn’t.) The preacher went on to speak of other things, including the grace of God and His power to overcome all evils, even those we bring upon himself. Toward the end of the sermon, the preacher began to list the many idols people put in the place of God, and he dwelt particularly on the sins of alcohol and drug abuse.

As the sermon wound to a close, Martin felt as if things were going dark. It was not like entering a tunnel; it was more like on television when the picture fades to black. He heard the Amen to the sermon; he heard the congregation begin to sing the next hymn. The next thing Martin remembers is lying in the aisle of the church with an usher pounding his chest, performing CPR.

Martin was taken by ambulance to the hospital. He spent the afternoon in the emergency room; then he was in another room for observation for another twenty-four hours. The hospital workers paid closest attention to the working of Martin’s heart. (And, it appears, Martin’s heart is good.) But Martin admitted more than once to the hospital workers that he is a heavy drinker. One of those workers told Martin that he had been admitted with an elevated alcohol content in his blood. In her opinion, he had suffered an alcohol-related seizure. (Other hospital workers said it was not a seizure; aside from blacking out, the symptoms of seizure were absent.)

Martin went home after promising to quit drinking. He was given a drug to reduce the symptoms of alcohol withdrawal. Along with follow-up visits with his family doctor and with a cardiologist, Martin also followed up with his pastor. They discussed the sin of alcohol dependence, and they discussed God’s grace and forgiveness.

Depression is not a sin. Depression is a symptom that something is wrong—whether physical or emotional or physical. No one cure fits all kinds of depression. A great many factors need to be analyzed: diet, sleep, exercise, stress, fear, guilt, and chemical balances in the body. A depressed person—whether Christian or nonChristian—bears a strong feeling that life is not worth living. A depressed person—whether Christian or nonChristian—feels unneeded, unwanted, and unloved. A depressed person—whether Christian or nonChristian—will take risks with his or her life. Some risks are sudden and violent: a gunshot, a self-strangling, a strong poisoning, a deliberate car crash. Other risks are slower and less certain: drug and alcohol abuse, reckless driving, overeating or undereating (anorexia), and more.

I cannot suggest much advice about how to help a nonbeliever in this situation, Perhaps persuade him or her that family and friends do care, and that he or she is contributing positive energy to them and to the world. Perhaps ask if they want to live to see their daughter’s wedding, meet their grandchildren, watch those grandchildren grow. Many things in life have meaning apart from God’s blessings; but God’s blessings are the greatest reason of all to keep on living.

The Christian is promised a better life in a better world. This promise is not motivation to end this life and start that new life as soon as possible. This promise is motivation to do our best in this lifetime as we prepare for the better life that is coming. “You will not kill”: this applies, not only to the lives of our neighbors, but also to our own lives. We are managers of the bodies God has made. He intends for us to take care of them. Christians who smoke, Christians who drink to excess, Christians who overeat or who starve themselves: these are not false Christians who have lost their faith. These are sinners who need a Savior and who already know their Savior. These our brothers and sisters who need and deserve our love and encouragement. These are part of the family of God, the body of Christ, whose struggles are more visible than the struggles faced by every Christian in this world.

Joe Gideon flirted with death. So did Martin. In a way, so does every sinner, even those sinners who are simultaneously saints. Viruses and terrorists are not the only dangers in this world; sometimes we are dangers to ourselves. But God says, to Martin and to all of us, “My grace is sufficient for you, for my power is made perfect in weakness” (II Corinthians 12:9). J.

Holy Week and Easter in the time of pandemic

Last April, Holy Week and Easter were marred by the fire in the cathedral of Notre Dame in Paris and by terrorist attacks upon churches in Sri Lanka. This month, Holy Week and Easter seem overshadowed by the COVIN-19 pandemic. Good stewardship of our own health, and love for our neighbors prompting concern for their health, keeps most Christians from gathering for services during these very special days. Neither violence nor disease can mar or overshadow the meaning of these days. Christ has redeemed us from sin and death. Christ has rescued us from all evil. Christ has risen from the dead; he lives and reigns to all eternity.

Sin resembles a communicable disease. It spreads throughout the world, and none of us are immune from its infection. Sin separates us from one another. Sin builds barriers that keep us from loving each other as we should love. Sin isolates us. Sin even separates us from the God who created us. The wages of sin is death, and this death comes in a variety of forms, each of which is a separation. Separation from God is spiritual death. The soul’s separation from the body is physical death. Combined, they result in eternal death. Every sinful separation is a kind of death. Sin can separate members of families. Sin can sever friendships. Because of sin, each of us is divided internally; none of us is in touch with the holy person God meant us to be.

Jesus, the Son of God, came into this wilderness of sin and death. Like a shepherd, Jesus came to seek and to save what was lost. In the wilderness he battled the devil, overcoming Satan’s temptations. In all his days, Jesus led a sinless life, obeying all his Father’s commands, fulfilling perfect righteousness. Jesus then faced the ugliness of sin and death in their fullness. He was betrayed, denied, accused, convicted, mocked, tortured, and killed. He deserved none of these things. Because evil is unfair, good people suffer in this world. Because evil is unfair, the one perfect Person suffered and died. Because evil is unfair, God himself became unfair, granting us the rewards earned by his Son’s righteousness and placing the burden of our guilt upon Him.

Good stewardship of our health and love for our neighbors will keep us in our homes this Good Friday and this Easter. We still live in a sin-polluted world, a world infected by evil and the separations evil causes. But our isolation is not permanent. Many Christians enjoy the benefit of Internet services, which allow us to join our voices in worship even though we are physically apart. All Christians have access to the Word of God, which proclaims his love and mercy and assures us of our place in his kingdom. All of us are guaranteed the love of God, which we will know in its fullness in the new creation, but which we enjoy already today. We know that nothing in all creation can separate us from the love of God which is in Jesus Christ, our Redeemer. J.

Day of Prayer

Our governor has declared today, March 29, to be a special day of prayer for our state and for our nation, particularly in regard to the current virus pandemic. In response, I offer three timely prayers as written in The Lutheran Hymnal (published in 1941). I considered modernizing the pronouns and verbs, but chose to leave them as written.

Prayer for the sick: “Almighty, everlasting God, the eternal Salvation of them that believe, hear our prayers in behalf of Thy servants who are sick, for whom we implore the aid of Thy mercy, that, being restored to health, they may render thanks to Thee in Thy Church; through Jesus Christ, Thy Son, our Lord.”

A second prayer for the sick: “O Lord, look down from heaven, behold, visit, and relieve Thy servants for whom we offer our supplications; look upon them with the eyes of Thy mercy; give them comfort and sure confidence in Thee, defend them from the danger of the enemy, and keep them in perpetual peace and safety; through Jesus Christ, Thy Son, our Lord.”

This third prayer might spark some thought and conversation: In time of great sickness: “Almighty and most merciful God, our heavenly Father, we, Thine erring children, humbly confess unto Thee that we have justly deserved the chastening which for our sins Thou hast sent upon us; but we entreat Thee, of Thy boundless goodness to grant us true repentance, graciously to forgive our sins, to remove from us, or to lighten, our merited punishment, and so to strengthen us by Thy grace that as obedient children we may be subject to Thy will and bear our afflictions in patience; through Jesus Christ, Thy Son, our Lord.”

I posted these on Facebook an hour ago. It will be interesting to gauge the reactions. J.

Coronamageddon?

Is the worldwide pandemic called Coronavirus a sign of the impending end of the world? A complete answer would include both “yes” and “no”… or to be more accurate, “Yes, but not in the way most people understand it.”

Addressing a question about the sign of his coming and the close of the age, Jesus responded, “See that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains” (Matthew 24:4-8).

To the list of wars, rumors of wars, famines, and earthquakes, we could add many other events: terrorist attacks, powerful storms, raging fires, and the spread of diseases. All these tragedies indicate that the world faces judgment, and they remind us that a final reckoning is coming. But these events are not a countdown to the Last Day. Nowhere does Jesus say—or do the apostles and prophets say—that such events will be more common as the Last Day approaches. They remind us that the Day of the Lord will come—it is seven days closer than it was a week ago. But we cannot make any assumptions about how soon that Day will be. “No one knows the day or the hour” (Matthew 24:36), or even the year, decade, or century. False teachers have predicted the End on a certain date, and so far they have all been wrong.

Instead, we see creation “groaning together in the pains of childbirth until now” (Romans 8:22). It seems presumptuous for two men—unmarried men at that—to speak of birth pains and childbirth as if they knew what they were describing. But God created all that exists; he has been present during every pregnancy and every birth. God knows how the female body prepares to give birth to a baby, making internal adjustments that are sometimes called “false labor.” The time for the baby to be born has not yet arrived, but the mother’s body is preparing for that great event. In the same way, wars and rumors of wars and earthquakes and widespread diseases remind us that a Great Event is coming. Jesus will be seen in the clouds, all the dead will be raised, God’s faithful people will be welcomed into a new creation, and those who refused his grace will be sent away. Every violent and tragic event in history speaks to us of that final Day when the entire earth will be shaken and everything will be changed. Today sinners battle sinners, and all creation works against the sinners who occupy its dwellings. In a sense, we sinners are the infection and viruses are the antibodies trying to protect the world from our harmful presence. But Jesus is the great Physician who will heal creation and also who heals sinners, making us fit to live in the new world without pain and sorrow and death.

Every crisis is an opportunity. As we strive to protect our health and the health of our neighbors, we can be servants of love rather than isolated selfish sinners. We can bring groceries and other supplies to those who are quarantined for their own safety or to keep the rest of us safe. We can support those who are losing income to the shut-downs of society. (Every canceled concert, sports event, and gathering means loss of income, not merely to the performers and athletes, but to the many other people whose careers depend upon these happenings—most of whom do not have savings to carry them through this time of hardship.) We can pray to the Lord to strengthen the healers, support the suffering, comfort the sorrowing, and relieve the fears of ourselves and our neighbors. We can be shining examples of faith and love in a world that easily loses hope and gives way to fear and worry. God remains in control, and his promises never fail. Between today and the Day of the Lord, we have countless opportunities to do the work of his kingdom. Through all that happens, God’s plan will be accomplished. J.

Happy Leap Day

Soren Kierkegaard compared the faith of a Christian to a leap. In this, he was not saying that faith begins with a leap—that we enter Christianity by making a leap of faith. Rather, he was saying that all of faith is a leap. He spoke not only about leaping across a chasm to the other side, but also of the leaps performed by ballet dancers. For most of us, such a leap would be a clumsy jump; but for the trained dancer, the leap is graceful and appears effortless.

Kierkegaard’s point is that no one is persuaded to become a Christian through reason and logic. Logical arguments exist to prove the existence of God, but no one has ever been won to faith by a logical argument. These arguments reinforce the faith of believers, but unbelievers generally find ways to resist the power of the logical proofs. Some proofs should be resisted, such as Anselm’s ontological proof. (We first define God as the best of all possible beings: the wisest, the most powerful, the most beautiful, etc. We then state that it is better to exist than not to exist. That would certainly be true of a piece of chocolate cake. Since we already said that God is the best of all possible beings: hey, presto: we have proved the existence of God.) Other logical proofs, such as those regarding a First Cause and a First Mover, are more convincing. (I was just reading such a proof by John Locke last night. The first thought was produced by the first thinker. If the first thinker arose in time, then there was a time when no thought existed. Atheists are willing to accept that condition, but most people struggle to explain how the first thought could come into being within time.)

Kierkegaard was by no means the first to suggest that reason and logic can lead to faith. Martin Luther described reason and logic as the mother or grandmother of the devil. Human thinkers who rely upon reason and logic can never work their way to the truths of God. (Luther would have hated the approach of Rene Descartes.) Rather, we begin with God and his revelation, and we use reason and logic to interpret and understand and apply those truths that God has revealed. Whenever we trust our reason and logic over God’s Word, we put ourselves in the place of God. As a result, we reject the paradoxes which are not below reason and logic but are so far about them that they cannot comprehend the paradoxes of God’s truth.

There is a place, then, for reason and logic in the practice of apologetics. But they cannot be the foundation of apologetics. The foundation must remain the Bible. God’s Word creates faith and strengthens faith and sustains faith. Reason and logic have their place, but only when they serve God’s Word and do not seek to become its masters.

Modern Christianity, at least in North America, tends to diminish reason and logic, but not for the relationship involving God’s grace and his gift of faith. Rather, modern evangelism often resorts to emotional appeals to draw people into faith. Events are manufactured to inspire the flow of emotions that makes people responsive to an invitation. Then, at the peak moment of emotional fervor, the invitation is delivered. This sort of manipulation of the human mind and will is justified by its practitioners according to two false teachings: that faith is a conscious decision of the human mind or will; and that once a person acquires true faith, that faith can never be lost.

Both false teachings are easily corrected by God’s Word. “You did not choose me, but I chose you” (John 15:16). “For the mind that is set on the flesh is hostile to God, for it does not submit to God’s Law; indeed, it cannot” (Romans 8:7) “You were dead in the trespasses and sins in which you once walked” (Ephesians 2:1). “If salt has lost its taste, how shall its saltiness be restored?” (Matthew 5:13). “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God” (Hebrews 3:12).

Every day each Christian leaps into the arms of a loving and merciful Father. Every day each Christian leaps by means of the cross of Christ into the kingdom of God. Every day the Holy Spirit carries each Christian from sin through repentance to redemption, from rebellion through grace to reconciliation with God. As we observe a leap day—not a once-in-a-lifetime day, but a regularly scheduled correction to the calendar—so we rejoice in the leap of faith that brings us to a right relationship with the God who loves us and who rescues us from all sin and evil. J.

A message from God (part two)

The Bible is the Word of God, the only trustworthy communication we have with the Creator of heaven and earth and the Redeemer of sinners. As God’s Word, the Bible can be used to test and judge other messages—not only dreams and visions, thoughts and feelings, but also preachers, teachers, and writers. If their message contradicts the Bible, their message is not from God. Because our understanding and interpretation of the Bible’s message can sometimes be diverse and unclear, I have written about how to reconcile different Christian interpretations of the Bible here.

But once we have acknowledged that the Bible is God’s Word, that it is the only test of other messages, how can we be sure that the truth of the Bible is true for us? Written long ago in foreign languages and foreign cultures, the Bible might not seem like a very personal message to Christians in the contemporary world. Therefore, some Christians seek and trust additional connections to God, additional ways that they can receive his Word and apply it to their lives.

Jesus knows everything. He knew this yearning for closeness could lead to problems. Therefore, Jesus promised that he could be found. “But if from there you seek the LORD your God, you will find him if you seek him with all your heart and with all your soul” (Deuteronomy 4:29); “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matthew 7:7).

Where did Jesus promise to be found? Jesus says, “For where two or three are gathered in my name, there am I among them” (Matthew 18:20). Some Christians are frustrated with the Christian Church on earth. It is filled with sinners. It sometimes fails to protect members and visitors from sinners in offices of power. The Church sometimes neglects the most needy and pays too much attention to worldly wealth and power. Yet Jesus promised to be present where people gather in his name. A study on discipleship I took when I was in high school proclaimed, “There are no Lone Ranger Christians.” The Church is the Bride of Christ and the Body of Christ. Those things that happen in the Church give us a closer relationship to Jesus—closeness that we will not find by enjoying Creation, meditating quietly in our rooms, or waiting for dreams and visions and quiet voices.

We see sinners in the Church. Jesus sees saints, already forgiven through his work. “Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:25-27). Because the Church is his Bride, Christ does not allow us to seek a relationship with him apart from the Church. If you love him, you must love his Bride and see her with his eyes. When we see the sins committed in the Church and remember that those are forgiven sins, we are reminded that our sins also are forgiven through the cleansing work of Jesus.

What happens when people gather in Jesus’ name? The forgiveness of sins is proclaimed and believed. The Word of God is read and explained. Prayers are raised to God on behalf of the Church, its members, and the world in which we live. Sacraments also happen in the Church. It is no mistake that Paul uses baptismal language when talking about Christ’s cleansing of the Church, “by the washing of water with the Word.”

To some Christians, Baptism is a thing they did for God, an act that shows that they love and trust Jesus. They see Baptism as obedience to a commandment. But Baptism is a gift from God. It makes a Christian new every day, able to obey the “new commandment” to “love one another.” Studying the commandments does not make us better; God’s grace and forgiveness makes us better. Only through God’s grace and forgiveness are we restored to our Maker’s plan, being transformed into the image of Christ. Baptism is one of God’s expressions of this grace.

The other expression of God’s grace is called the Lord’s Supper, Holy Communion, the Eucharist, and the Sacrament of the Altar. Again, some Christians eat and drink at the Lord’s Table as obedience to a command. They are remembering Jesus and showing that they love him. But Paul calls this Sacrament participation in the body and blood of our Savior: “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (I Corinthians 10:16). Jesus says of the bread, “Take, eat, this is my body, given for you.” He says of the wine, “This is the cup of the New Testament, given for you for the forgiveness of sin.” He urges Christians to “do this often, remembering me.”

A quiet whisper like the one Elijah heard, a message from the Lord that springs into the mind unbidden, might seem like the closest relationship a believer can have with the Lord. But receiving his body and his blood in the Sacrament is even more intimate than hearing a whisper or receiving a message. It seems that the Christians most determined to experience God through dreams and visions and inner thoughts and voices are those who are neglecting the intimacy of Holy Baptism and Holy Communion. The Bible urges us to cling to these Sacraments for confidence of our salvation and for connection to the Lord. I joke with Jesus about receiving messages from him through the radio, but Jesus earnestly reminds me to base my relationship with him upon the Bible, the Church, and the Sacraments of Holy Baptism and Holy Communion. J.