 The Unshakeable Rock: God’s Faithfulness Expressed
Through the Scriptures and the Lutheran Confessions Just in time for Christmas, Barna just dropped research revealing a disturbing 25-year decline in core Christian commitments, most notably a 20-point drop in the importance of religious faith, which presents a sober reality for the Church in America. The fact that Practicing Christians have fallen from 46 per cent to 24 per cent of the adult population naturally raises concerns about the future of the faith. However, for Christians, and specifically for Lutherans whose theology is anchored in the Solas of the Reformation (Faith Alone; Grace Alone; Christ Alone), this moment of human unfaithfulness is not a signal of the Christian faith’s demise, but a stark opportunity to re-emphasize the foundational truth: God’s faithfulness is utterly independent of human commitment. Our assurance is not in the shifting percentages of human zeal, but in the unchangeable character of our Lord, Christ Jesus. The Biblical Foundation: God Cannot Deny Himself The most potent response to the anxiety caused by declining religious commitment is a return to the absolute steadfastness of God, as revealed in Holy Scripture. The Apostle Paul directly addresses the problem of human unfaithfulness nullifying God’s promises in his letter to the Romans: “For what if some did not believe? Will their unbelief make the faithfulness of God without effect? Certainly not! Indeed, let God be true and every man a liar...” (Romans 3:3-4). This passage serves as a theological firewall against despair. The Barna data shows that people are becoming unfaithful (down 20 points on the importance of faith), but the biblical answer is immediate and absolute: this lack of faith cannot and does not diminish God’s faithfulness. The prophet Jeremiah, witnessing the collapse of the Kingdom of Judah, clung to this very truth, giving us the enduring confession: “Through the LORD’s mercies we are not consumed, Because His compassions fail not. They are new every morning; Great is Your faithfulness” (Lamentations 3:22-23). This faithfulness is not dependent on the religious fervor of the people, but on God's own covenant love, which “fail not.” Ultimately, the New Testament confirms that God’s commitment to His people is bound to His own nature: “If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:13). This is the theological rock upon which the Church stands. When the visible marks of conviction, like church attendance and evangelism priority, wane, the invisible and eternal reality of God’s faithfulness remains steadfast. Furthermore, Paul assures us, “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord” (1 Corinthians 1:9). The Confessional Anchor: The Value of the Means of Grace For Lutherans, this biblical truth is perfectly crystallized in the Confessions of the Book of Concord. The Augsburg Confession and Luther’s Catechisms direct our focus away from the strength of our faith and toward the efficacy of the Means of Grace, which are the visible, tangible acts by which the faithful God creates and sustains faith. Baptism as God’s Work In response to the theological errors of the time, the Lutheran Confessions stress that Baptism is a divine work, not a human one. The Augsburg Confession states that Baptism is “necessary to salvation, and that through Baptism is offered the grace of God”. It is the sacrament of reception into Christ Jesus’ community, which is the Church. Luther’s Large Catechism emphasizes that “faith does not create baptism but receives it. Baptism creates and forms faith”. This is paramount. The decline in the percentage of Christians who strongly agree that faith is important or who attend church monthly is a failure of human will, but God’s promise, sealed in our Baptism, remains forever. The promise of salvation is applied through this command of Christ, “Go therefore and make disciples of all the nations, baptizing them…”(Matthew 28:19). When a baptized person struggles with commitment, they are to daily repent and return to their baptism as the rock of personal certitude. The Lord’s Prayer and God’s Unhindered Will In a world where Christian influence seems to be “declining,” we are reminded in Luther’s Small Catechism concerning the Lord’s Prayer that the ultimate will of God “is done even without our prayer”. In the Third Petition, “Your will be done on earth as it is in heaven,” we pray not to make God's will happen, but that “it may be done among us also.” This happens, Luther explains, “When God breaks and hinders every evil plan and purpose of the devil, the world, and our sinful flesh”. The decline in evangelism and the importance of faith is precisely the result of the evil will of the devil, the world, and the flesh. Our prayer is a confident petition that God will defeat these forces and “strengthens and keeps us firm in His Word and faith until we die.” Our hope is that God, who is faithful, will continue to work His will despite our culture’s waning conviction. Christ Jesus’ True Presence and Assurance in Holy Communion The Lutheran Confessions, particularly in the Book of Concord, elevate the Sacrament of the Altar (Holy Communion) not merely as a symbolic ritual but as a vital Means of Grace, that is, the very Gospel delivered in a visible form. This Sacrament addresses the anxieties caused by declining commitment by redirecting our focus from ourselves to Christ’s objective work. The core of Christian faith is that in the Lord's Supper, Christ Jesus is the True Presence. The Small Catechism asks, “What is the Sacrament of the Altar?” and answers that it is “the true body and blood of our Lord Jesus Christ, under the bread and wine, instituted by Christ Himself for us Christians to eat and to drink.” The Apology of the Augsburg Confession teaches that the benefit of the Sacrament is “the forgiveness of sins, which is imparted to us by Christ in this ordinance”. What this means is that the true body and blood of Christ are truly present and instituted so that sure and certain forgiveness is found in the Lord’s Supper. This is paramount. The Sacrament is not a reward for the faithful; it is a gift for the unfaithful, a visible promise applied to the individual. In a generation that struggles to maintain conviction (as shown by the decline in the “importance of religious faith”), the Supper offers a physical, concrete assurance that Christ Jesus’ atonement is real and for them. Strengthening Faith Against Doubt The Barna data indicate that fewer Christians are orienting their lives around their beliefs. The Sacrament is Christ Jesus' provision for strengthening those who are spiritually weak. Luther’s explanation of the Sacrament emphasizes its power to deliver assurance against the attacks of the world and the devil, which cause Christians to doubt. While there is nothing sinful about doubt, we do not want to remain in this state, as it leads people into despair and unbelief. Comfort is found in the man who confessed with tears to Christ Jesus, “Lord, I believe; help my unbelief!” (Mark 9:24), and Jesus did not reject him but lovingly came to his aid in his distress. Lutheran doctrine explicitly rejects any teaching that would make the benefit of the Sacrament dependent on a person’s level of faith or worthiness, stating that its worthiness rests on the “all-sufficient obedience of Christ... and the true, essential presence of the body and blood of Christ in the Holy Supper” (Formula of Concord, Solid Declaration). This objective reality means that even the Christian who struggles to strongly agree that their faith is important receives the full benefit of forgiveness and strength when they receive Christ Jesus’ body and blood in/with/under the bread and wine. A Call to Intentional Discipleship The Barna report presents a nuanced picture, noting hopeful signs of spiritual openness, especially among younger adults. An “Interest in Jesus is rising”, and church attendance has seen a “modest rebound. “This tension—spiritual curiosity coexisting with low conviction—is a profound opportunity. As Daniel Copeland, Barna’s Vice President of Research, states, the question before church leaders is whether they simply want more people in church or desire people and the world to be transformed. Church leaders are rightly called to “recommit to intentional discipleship” to help people move from mere curiosity to genuine conviction, from Christian in name only to fully engaged, deeply devoted disciples of Christ Jesus. We do this not by manufacturing human commitment, but by pointing people back to the objective reality of the Gospel. The findings are a reminder that the Church’s mission remains the same: to be the means or vehicle through which God’s faithful promises are delivered. We are not watching the end of God’s plan, but a societal “reset” that demands a clearer, bolder proclamation of Law and Gospel. Our God is faithful; He will not fail. As the writer of Hebrews exhorts us, “Let us hold fast the confession of our hope without wavering, for He who promised is faithful” (Hebrews 10:23). Amen! For more information about The AALC please go to: TAALC.org.
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 Recently a video was posted about the collapse of American Lutheranism. This video of unknown source serves as a poignant reminder of the challenges the historic, apostolic, and evangelical Christianity (The Lutheran Confessional Church) faces in America. I believe our response must be grounded in the eternal truths of Scripture, transcending human trends.
First, we must place our faith solely in God, who gives the growth. The Apostle Paul reminds us, “I planted, Apollos watered, but God gave the increase” (1 Cor 3:6 (NKJV)). Our calling is to faithfully plant and nurture the seed of the Gospel, while the expansion of His Kingdom rests in God's sovereign power. Second, we find our assurance in the unchanging Word of God. A decline in a denomination's member often reflects a waning confidence in Scripture's authority. Luke wrote his Gospel so that Theophilus might “know the certainty of those things in which you were instructed” (Luke 1:4). The Word of God is our “anchor for the soul, firm and secure” (Heb 6:19). The church's foundation remains steadfast: For no other foundation can anyone lay than that which is laid, which is Jesus Christ. (1 Cor 3:11). Some thoughts about the decline in the number of American Lutherans: The Progressive Path of The Evangelical Lutheran Church in America (ELCA): The ELCA, as we well know, made a decisive shift to the extreme left on social issues, allowing partnered gay and lesbian individuals to serve as clergy in 2009. This pivot fractured the denomination, resulting in a continued decline with over 2.4 million members lost in 36 years. The anticipated influx of progressive Christians never materialized, as younger progressive Americans often seek alternatives beyond a progressive Lutheran church. While there has been a decline of members prior to 2009, since that year, and every single year since, they continue to hemorrhage members, and it is only increasing! Even within the body, reports forecast a collapse within 25 years (See: https://faithlead.org/blog/decline/) The trouble with the ELCA is they are identified as Lutheran by the world and they want to own it. But as Dr. Albert Mohler, of the Louisville Theological Seminary states, “The Evangelical Lutheran Church in America is not Evangelical, they are not Lutheran and they are certainly not the Church. They are just “in America.” I might add that “but they hate America as well.” The Rise of the Religiously Unaffiliated ("Nones"): The crisis is further compounded by a cultural shift where Americans of all ages are moving away from organized religion. Recent data also indicates that the “Boomers” have not returned to church as expected since COVID. The proportion of Americans identifying as "nones" has significantly increased, indicating a dramatic societal shift. In my state of Iowa alone, 30% of her citizens have “no religious preference.” This growing group is not merely switching churches; they are leaving all religious affiliations, challenging both conservative and progressive churches to reach those who no longer seek Christian ties. Here is my pastoral response: Investigating the source of the video on YouTube, they have been extremely critical concerning all of American Christendom in other videos not just American Lutheranism. They have been very busy! 89 videos (with AI help) in one month of the posting of this blog! What troubles me is that they are anonymous. I intend to take in their other videos but why anonymity? Are they fearful of retribution? If they speak the truth, why don’t they exhibit their trust in Christ Jesus by identifying themselves? I find it disappointing, but I will take what they have to say worthy of prayer and discernment. I will not be dismissive. Perhaps as Lutherans we have clung to ethnic identity too long and failed to present a compelling, accessible, mission-driven Christian church. I am proud of my Norwegian and German Lutheran ties, but this is not my identity. My identity is in Christ alone. HOWEVER, the largest Lutheran church bodies who are faithful to the Scriptures, liturgical worship and the confessions are in the continent of Africa, and they are growing like crazy! Madagascar is home for the largest Lutheran body in the world. Other African nations have growing Lutheran churches as well. This undermines the premise that the decline is due to a Euro-centric denomination that is no longer relevant. Perhaps in the American context, the video, taken without a deep dive in its presented facts, still needs to be considered as a warning. Our response must be one of reformation around the Word of God and the Confessions, proper Christian worship, and faithful missional evangelism based on these principles: Fidelity to the Scriptures There is no shortage of data that indicates a Gospel-less worship is a Christ-less worship and people depart. Additionally, research on this topic is clear: the commitment to biblical inerrancy provides a clear, non-negotiable theological boundary that can lead to stronger ties among existing members and less people leave the church. It is important to note that this can sometimes hinder those who are looking for a feel-good experience or affirmation in their sins without repentance. However, the churches who hold tight to the Scriptures, with orthodoxy (confessions) plus mission and cultural engagement, are healthy congregations. I recently heard a confessional Lutheran Church leader lament that we Confessional Lutherans are certain about the inerrancy of Scripture but we might have to repent of the fact that we don't trust the Scripture as certain as we profess. "Lord, I believe; help my unbelief!" (Mark 9:24). Provide Faithful and Edifying Worship Worship needs to be based on what God has provided through His Holy Word and not through the process of popularity or preferences. Christian liturgical worship is nearly 2000 years old, and it is time tested. The liturgy or Divine Service is about receiving Christ's means of grace through Word and Sacrament. That is, Christian worship is repeating back Holy Scripture that God gave His people and receiving His Sacraments for the forgiveness of sins. The premise of the video that we Lutherans need to dump liturgy because of dead orthodoxy and to draw young people is simply not true. If it was, the church in America would not be in a crisis as more and more Lutheran and non-Lutheran churches have departed from liturgical worship and yet the numbers do not support the premise in a macro scale. Contradicting itself, the unidentified source also released a video (2 days ago) that young people are being drawn to the church to time-tested liturgical worship (see: “Why Young Evangelicals Are Becoming Catholic and Orthodox” https://youtu.be/tPJ7K_yWago?si=7PRvrmNVkiwY0OTN), which supports my claim. Prioritize Mission over Identity Preservation: The Great Commission mandates us to go and make disciples, baptizing and teaching them. This is at the core of The America Association of Lutheran Churches (AALC) and the whole Christian Church for that matter. If our traditions hinders this mission, we must adapt our methods while the Gospel remains unchanging. Compelling Vision and Cultural Engagement: We must define our mission in the world by action, not opposition. In other words, we define ourselves and our identity in Christ and not strictly by who we are not, and we go and share the Gospel in our various God given vocations. Moving beyond culture wars, we should focus on evangelism - bringing comfort to tormented consciences - and discipleship; inspiring the faithful and attracting the de-churched, unchurched and those hurt by the church by making a tangible difference in their lives and communities. Our goal should never be to restore past numbers. This may not be God’s plan. In some places the demographics don’t support the desire to return to the former glory days. In the rural parts of our country and especially in Iowa, the school bus does not fill up after running around a couple sections of land like it did in the 50s and 60s. There are less farms and certainly smaller families. Most of the Lutheran churches are in rural and small town parts of the country which has seen a tectonic population shift away toward metropolitan counties and cities in the last generation. With that, regardless of location, there is no shortage of people who need to hear the Gospel of Jesus Christ. We need to take courage that despite the demoralizing reports, the beauty of God’s plan is He promises there will always be a remnant who will remain faithful to Him (Ez 6:8-10). No matter how dark the world becomes or how dire the circumstances that emerge, the Gospel of Christ Jesus will never be defeated (Matt 16:18). The light that has come into the world through Christ Jesus and He will never be extinguished (John 8:12). The church may be smaller, nevertheless, we need to focus on being a committed confessional Christians faithful to Christ’s command. God has shown in the Old and New Testaments that He can do wonderful things regardless of size. He saved His church of eight (Noah and his family), and the true faith continued. He sent the Christian church into the world with 12 Apostles! We must prioritize people over property and mission over institutional preservation. Let us “…grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18) and faithfully plant and nourish the seed of the Gospel, trusting that God will bring the increase. "To Him be the glory both now and forever. Amen." For more information about The AALC please go to: TAALC.org.  The Modern Reformation: Why the Move to Confessional Lutheranism Echoes Luther's Stand By Rev. Dr. Cary Larson Presiding Pastor of The American Association of Lutheran Churches The Protestant Reformation of the 16th century was a fierce debate over authority and the purity of the Gospel. When Dr. Martin Luther posted the 95 Theses, he was challenging the Church’s deviation from Scripture and its subsequent doctrinal decay. Today, a similar, principled movement is unfolding within American Lutheranism, as pastors and congregations shift from the progressive theology of churches that hold to the “Lutheran” label to the Confessional stance found in bodies like The American Association of Lutheran Churches (AALC). This transition is not a retreat; it is a profound modern enactment of the Reformation's core principles. It represents a stand for theological fidelity over cultural accommodation. The Battle Over Authority: Sola Scriptura and the Two Voices The engine of this modern schism, just like the original, is the question of Scriptural authority—the formal principle of Sola Scriptura (Scripture Alone). When the governing documents of most progressive “Lutheran” bodies are examined, the official teaching seem to affirm Jesus Christ as Lord and Savior and trusts the Gospel for salvation. They affirm that they hold the Scriptures, the ecumenical creeds, and the Book of Concord as the foundation for its teachings. Yet, in practice, these progressive bodies, in the best-case scenario, will place at the same authority of the Scriptures and the Confessions, ideologies such as climate change, inclusion, diversity, and social justice. This dual voices or emphasis has created a theological crisis: ●View of Scripture: While the progressive “Lutherans” affirm the Bible, they do not adhere to the Christian doctrine of inerrancy (the belief that the Bible is without error in all it affirms). This absence has opened the door for interpretations that challenge bedrock historical doctrines. Quick research with any search engine with find ample evidence that these bodies openly question the virgin birth and the bodily resurrection of Jesus. While some lesser progressive bodies will say that they hold the Word of God as “inspired,” they will not go to the length as Dr. Martin Luther and the Reformers who followed him, that the Word of God is indeed infallible, inerrant and the norm of norms. ●Controversial Decisions: The 2009 decision to ordain non-celibate LGBTQ+ individuals and bless same-sex unions along with the constant evolution of church practices and teachings is proof that the largest progressive body, Evangelical Lutheran Church in America (ELCA), is prioritizing progressive cultural trends over clear biblical fidelity. While progressive "Lutherans" that left the ELCS post-2009 do not recognize the LGBTQ+ agenda, they still ordain women contrary to Holy Scripture in obedience to egalitarian cultural demands (note: there is no Scriptural support for women's ordination). Gospel vs. Gospel: Blurring the Lines of Salvation The second, critical theological divide concerns the “Material Principle” of the Reformation: Justification by Grace through Faith (Sola Fide). The progressive “Lutheran” bodies in fact teach “another gospel” by blurring the distinction between God's Law and Gospel. ●The Gospel Mis-defined: Progressive “Lutheran” bodies have incorrectly defined the Gospel as primarily social justice and liberation from oppression, rather than the free gift of forgiveness of sins received through faith in Christ's atoning work. This emphasis shifts entirely to external social action and political activism (social justice) as the primary definition—or even replacement—for the true Gospel. The “good work” of progressive “Lutherans” moves from a response to justification to a means of defining justification itself. ●Gospel Reductionism: Progressive “Lutherans” subscribe to a theological error that collapses the distinction between the Bible's authority and its central message by making their mis-defined gospel the ultimate norm and judge of the entire Scripture. This practice leads to diminishing or discarding non-Gospel biblical content, such as certain moral laws, historical narratives, or doctrines regarding the sacraments, if they are not seen as directly furthering the message of personal forgiveness. ●Compromised Doctrine: Progressive “Lutheran” bodies entry into full communion with denominations that explicitly deny the real presence of Christ in the Lord's Supper is seen as a compromise of a vital Lutheran doctrine. This elevates ecumenical relations over the explicit command and promise of Christ (“This is My body”). Other teaching of the Bible are discarded for egalitarian reasons (women clergy) or pluralism (universalism) in full contradiction of the clear teaching of the Holy Scripture ●“Cheap Grace”: Some former members state that progressive “Lutheran” bodies have drifted toward a theology of “cheap grace”—an overemphasis on radical inclusivity that minimizes the necessity of repentance and discipleship (following biblical commands) in response to the vicarious sacrifice of Jesus on Calvary’s cross, which has totally reconciled God and sinners and affords all who believe upon Christ Jesus, eternal life as a free gift (costly grace). Those returning to Confessional Lutheran bodies like The AALC are making a re-commitment to doctrinal clarity—a resolute stand for the historic, objective Gospel: the free forgiveness of sins won by Christ's death and resurrection. A Return to the Quia (Because): The Confessional Path The Confessional movement embodies a return to the historic Lutheran distinction between the three uses of the Law (curb, mirror, guide) and the one singular purpose of the Gospel (to create faith). Confessional Lutheran bodies, like The AALC, adhere to the Book of Concord “because” (quia) it is a faithful exposition of Holy Scripture, serving as a definitive, time-tested guide. This contrasts with the progressive approach of adhering to the Confessions “insofar as” (quatenus) they agree with modern readings. Which has no moorings in the Holy Scripture. The quia subscription to the Lutheran Confessions is a powerful demonstration that, when an established church is perceived to have strayed from the objective authority of the Word, the faithful duty is to re-form the Church where the Gospel can be preached in its biblical purity and the Sacraments administered rightly according to Holy Scripture. It is a modern manifestation of the reformer's spirit: fidelity to God's Word above all else. Reformation 2025 This current move toward Confessional Lutheranism is far more than a simple denominational preference; it is a modern echo of the 16th-century Reformation itself. By leaving progressive "Lutheran" bodies, pastors and congregations are executing a principled stand for theological fidelity that mirrors Luther's own battle: reasserting the unqualified authority of Sola Scriptura against cultural accommodation, and distinguishing the historic, objective Gospel (Justification by Grace through Faith) from modern, social-justice-focused definitions. This transition, exemplified by Confessional Lutheran bodies like The AALC and their “quia” subscription to the Book of Concord, represents a firm re-anchoring of the Christian faith in the inerrant Word of God, ensuring that the sacraments are administered and the Gospel is proclaimed in its biblical purity for the life everlasting. For more information about The AALC please go to: TAALC.org.   Wreckage at Camp Mystic, a riverside Christian camp for girls in Hunt, Texas, where 27 girls lost their lives due to the flash flood. (AP Photo/Eric Gay)  Where is God in the midst of great trouble? Where is He during the storm or when the earth shakes or when senseless violence and evil shatters life? Either He loves us or hates us or He is just indifferent. If we see disaster as an expression of God's feelings, we can only conclude that God hates us or is wrathful or even vengeful. But is that true?
In the Old Testament book of Isaiah we find, “Truly, you are a God who hides himself, O God of Israel, the Savior.” (Is 45:15). In other words, God and His will are hidden from us. Since we do not have the mind of God, when we seek answers to the “Why?” the answers will be elusive. Chasing after God's hidden will only leads us closer and closer to despair. So, how can we tell if God loves us or hates us? We know that God loves all humanity when we look back in time to a hill outside of Jerusalem and specifically to the cross of Jesus Christ. Of all places, this is where God has revealed Himself and His will. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.” (John 3:16 & 17) Because of this, we can say with confidence that God loves all people through Jesus and His atoning death on the cross. Holy Scripture informs us that Jesus died for us and for our salvation. He died in our place for a purpose. That purpose was for the remission of all our sins. Jesus is the "propitiation for our sins" (1 John 2:2), that is, His sacrificial death on the cross is the only means by which God's wrath against humanity's sin is appeased and forgiveness is made possible. It signifies that Jesus' sacrifice satisfies the just penalty for sin, turning away God's anger and opening the way for reconciliation and heaven everlasting. Jesus did this out of loving obedience to God the Father as a free gift for humanity. The Gospel is not fair; Jesus who is God in the flesh takes our sins and death and in exchange we get His royal righteousness and eternal life. We do not deserve His grace nor His love. We do not deserve forgiveness and salvation and the sure and certain hope of heaven, but He gives them to us freely. It is at the cross of Jesus that our desire for justice is turned upside-down and yet we find peace that passes all human understanding. We all can appreciate that life is full of pain, suffering, disaster, violence, and death. Where then is our hope? Whom can we turn to when no one can make any sense of what we are watching or experiencing? Look to Jesus and his redeeming love. In all our sufferings and sorrows, we look to heaven and the sure and certain hope that the Lord has for us, and we cling to the cross more securely, and to the sure promise that He has given us life forever. We pray: O Father and God of all comfort, through Your Word and Holy Spirit grant us a firm, glad, and grateful faith. By it may we easily overcome this and every trial, and at length realize that what Your dear Son Christ Jesus Himself says is true: "Be of good cheer, I have overcome the World." In His precious name we pray. Amen.  This morning's news included a report of an incredibly heroic act. A young man was on his way for a late stop at a gas station to fill his car in Lafayette, Indiana, just after midnight. Along the way, he came upon a house in flames. The report described how this young man snatched five children from the dense black smoke and intensely hot flames at his own risk and sustained injuries in the process of being these children’s savior.
In his epistle, St. Jude encouraged Christians to “contend for the faith that was once delivered to the saints” (v3) as he compares the lawlessness of the world and the life in Jesus Christ. In his encouragement, he calls believers in Jesus Christ to persevere in a world that is hostile to the true and saving faith and wait upon the Lord for His mercy and strength that leads to eternal life. He also encourages Christians to have mercy on those who struggle with the faith (v22) and to “save others by snatching them out of the fire” (v23). At great risk to himself, the young man of Lafayette snatched children from a consuming fire. Christ Jesus went beyond the risk and laid down his life to save all people from the eternal fire of hell and damnation. His atoning sacrifice snatched all from the condemnation of the Law and the eternal cost of sin. His bodily resurrection bears witness that His sacrifice was sufficient and all who call upon His name have life eternal. Therefore, since He is the firstborn of the dead, He has the means to “keep you from stumbling and to present you blameless before His glory with great joy” (v24). With this sure and certain promise, St. Jude reminds us 21st-century Christians that the Christian faith is not a passive faith. Regardless of how difficult it is to be Christians in a society that is increasingly becoming more godless, we are called to be engaged; to snatching those who are spiritually at risk from the flames of damnation. It is easier to be passive. To live out your faith quietly and even to pull back from a collapsing society. God’s Word says differently. We need to be out there and engaged. St. Peter reminds Christians to always be prepared to give an account for the hope that is in you (1 Pet 3:15). Again, this means we need to be in society not running away from it; trusting in God – Father, Son, and Holy Spirit, to preserve and keep us in the true faith. In the holy name of Jesus. Amen. Photo: Rheo Ryan Balbuena  The development of the male child is complex, and while the goal is masculinity, it is not a destination that comes with an estimated time of arrival. Luther and theologians of vocation agree that to be a child is a vocation in and of itself, with Luther even calling the relationship between child and parents vocational. Jesus Christ sanctified and blessed childhood with his own childhood as he was “conceived by the Holy Spirit, born of the virgin Mary,” (Luther's Large Catechism II 31) born under the Law like all humans (Gal 4:4), and lived a child’s life, submitting to his earthly parents to the glory of His heavenly Father (Luke 2:41). The vocation of a child is to receive. He receives his parents as he does not choose them. He receives food, shelter, clothes, and all that is needed to support his physical body and life from his parents as God the Father provides (Luther's Small Catechism II 2). The same is true with God the Father. God chooses him and brings him spiritually into His kingdom through the waters of Holy Baptism. As he receives the grace of God through Christ Jesus, this baptized child receives a new identity, which is reserved only for the baptized, namely, a son of God (Gal 4:5-7). The vocation of boyhood is to discover God’s creation, learn to serve in the family, and to be catechized in the living Word. This vocation is not static but matures, and while he continues to receive, his immediate relationships expand his vocation. One endeavor within the boy’s vocation, that his father may not appreciate but God in His fatherly wisdom permits, is that the son will bring to ruin his father’s idols. By virtue of being a normal and active child, the son will scratch the new car, break an expensive window, lose a precious tool, drop the costly laptop, or cause the father to place his career second to his son’s needs. The boy needs to be taught that to honor his parents is his most noble and heroic act, a more excellent work than the most pious acts of cloistered monks in their fortresses. Recognizing the gifts of parents is a God-pleasing thing. As the boy is taught to obey his parents, he also learns the discipline of self-sacrifice for, first and foremost, his parents and siblings, and then for his neighbors. In the ideal situation, the boy begins to identify with his father and observes the masculine vocations of manhood and fatherhood. This includes how his father loves his mother as her husband and how his father’s connectedness and servitude toward others is enacted in this physical world. Thus, he is implicitly taught, by observing his father acting Christlike, just how to nurture and minister to his future wife and family, should it be God’s will.    The meat goats my family and I raise are mainly for the purpose of livestock shows in 4-H and FFA. They are “show stock”. At the time of this writing, livestock from across the state and even the nation are at the Minnesota State Fair, all for the purpose of judgment. Every animal owner (called exhibitor) wants to receive the coveted purple ribbon that proclaims his or her animal is the “Champion” – Second to none! This is established not by public opinion but typically by single judge. Those of us who subject the fruits of our labor, planning, husbandry and breeding of livestock to the judge at a livestock show like the State Fair do so with the expectation that the judge has a standard and that standard is based on something higher then his own personal opinion, bias and experiences. Most livestock breed associations, publish what is considered the standard of the ideal animal for their given breed. The American Boer Goat Association publishes a standard so that people like me, and my family who wish to raise such animals, know what perfection looks like. Then when we bring our animals to livestock shows and have learned men and women judge our animals according to that specific standard, we know the animal closes to the ideal or perfect standard gets the purple ribbon and is declared “Champion”. I would like to use this as the backdrop about Christians judging things. Now some of you are thinking, “Stop the bus! Doesn’t the Bible say nobody is suppose to judge?” Why yes, it does. But keep reading. The world teaches a viewpoint of what is seen as non-judging and open-mindedness. All things are relative and no one has the right to judge another. Perhaps you have heard or used yourself the Native American expression about not judging anyone until you have walked for a period of time or distance in his or her moccasins. Shakespeare is often quoted from his work called Henry VI, “Forebear to judge, for we are sinners all.” You see, the world’s wisdom and political correctness say we're not supposed to judge. This has penetrated Christian thinking which cries “Christians are suppose to be non-judgmental. Christians, of all people, are to be open-minded. Christians are to follow Jesus and Jesus never judged anyone!” If you believe Jesus never judged, then I urge you to rethink this. Really. Jesus never told people not to judge... not the way those words are understood by most people. To say, “Jesus told us not to judge” is to tear the words away from its context and to twist the intention of what Christ Jesus was clearly teaching. Let’s look at this collection of verses that this idea or misunderstanding originates from: Matthew chapter 7, Jesus said: “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.” Jesus is clear. FIRST take the log out of your own eye THEN you can help a brother in his own sin. In other words, what Jesus DID say was we are to judge other people by the standard we want for ourselves. We are not to judge others with one set of rules and ourselves with a second set (which generally is more lenient based on our sinful nature). Jesus is also clear the measure you use to judge others will be the measure others will use to judge you. "But", I can hear the objection again, "But Jesus never judged!!!!" If you think Jesus never judged, then you need to take a serious look at the accounts of the life of Christ Jesus in the four Gospels. Jesus personally selected twelve men to be His closest disciples and to be fishers of men (Mark 1:17). He rebuked the disciples when they were wrong when they tried to keep children away from Him (Luke 18:16). He even cursed a fig tree for not producing fruit and it died (Matt 21:18-22). All four gospels records the time He cleansed the temple from corrupt moneychangers with His divine rage and a whip of cords (Matthew 21:12–17, 21:23–27 and Mark 11:15–19, 11:27–33, and Luke 19:45–48, 20:1–8 and John 2:13–16). When He allowed Himself to be arrested in the Garden of Gethsemane, He chose not to defend Himself (Luke 22:47-54). When He was on trial and before the Roman Governor Pilate, Jesus was clear that this was His choosing (John 18:33–38). Jesus is clear, He chose to lay down His life and He has the authority to pick it up again, which we know as the Resurrection (John 10:18). His whole earthly ministry was full of moments when Jesus made a decision. In other words…He judged. “Yes, BUT!!!!” If you think Jesus never judged, you need to read for yourself the 23rd chapter of the Gospel of Matthew. Here Jesus gives a tongue-lashing to the self-righteous religious elite of His day. My study Bible calls this section the “Seven Woes”. In these verses Jesus uses harsh words that I have never, ever heard any preacher use. Jesus says "Woe to you scribes and Pharisees." He says "woe to you" six more times peppering the woes with cutting words like “hypocrites; serpents, brood of vipers, blind guides, blind fools, blind men, blind Pharisees.” Ouch! I cannot find in the gospel accounts of Christ Jesus ministry that we who follow Him are told to be accepting of everything, anything, and for that matter…everybody. Jesus told us to judge. In the gospels He teaches His disciples to judge between right and wrong; He teaches His disciples to judge between the one Good Shepherd, Himself, and the other shepherds, the false shepherds. Jesus taught His disciples to distinguish between the broad way of Satan, which leads to hell and eternal death and the narrow path of repentance, forgiveness, and salvation, which ushers saved souls to heaven. One week after His glorious resurrection from the dead, John records a risen Christ Jesus standing before a disciple who had doubted the supposed return of his master and told Thomas to touch the wounds in His hands and side. That night, Jesus told Thomas to make a judgment, “Judge for yourself, Thomas. Am I real? Am I alive?” John records Thomas’ judgment in his confession, “My Lord and my God!” Jesus' entire life, from beginning to end, was dedicated to saving you and the rest of humanity. Long… long ago God had decided – judged if you will - that He would sacrifice His perfect Son so a lost and condemned world might be saved. God’s standard, HIS WORD, said there is a cost to sin and it must be paid in full with blood. So God pronounced His judgment and his judgment is final. There is no appeal. God’s decision was that He would save us from ourselves, from our sin, from the power of Satan, and from fear death. That decision…that judgment was fulfilled in Jesus the Christ, our Champion. Born as a human and yet all God, Jesus’ life fulfilled the laws we have recklessly broken; He resisted the sinful temptations which we found sweetly irresistible; He carried the sins we have committed. In fact, Jesus took our sins onto Himself and carried them to His cross. On the Cross of Calvary He died the death we deserved. If humanity was to be saved, God the Father needed to pass judgment. His Son's life would be offered up as our Substitute, as our Sacrifice to atone (to pay) for our sin. This was the judgment of God, which resulted in the redemption, and salvation of all who believe. You see, Jesus wants us to judge. He wants Christian parents and grandparents and churches to teach their children how to judge that which is real and precious from that which is temporary and fleeting. He wants us to teach all believers to distinguish the truth not “a truth” but “THEE Truth”, which comes from God-fearing, Bible-believing pastors who faithfully proclaims Christ Jesus and Him resurrected; Who proclaims repentance and the forgiveness of sins through Christ Jesus, who in fact called Himself “THE Way, THE Truth and THE Life. He wants all believers to distinguish between THE TRUTH and the elusive lies, which are spoken by false prophets. He wants us to teach all believers about integrity, honor, faithfulness, REAL God pleasing love and Truth, He wants us to teach all believers how to reject that which is thin, insignificant, trivial, unimportant and of this world, which the larvae of moths will eat and rust will decay. He wants us to judge and He wants us to teach those judgment skills to our children and to all believers. Jesus wants us to judge by using God’s standards: God's perfect law and not any person's subjective personal preferences and biases, which can be shaped and even manipulated by the world and Satan. God wants us to distinguish what is God pleasing from immoral, good from evil, a real Savior from a false pretender. He wants us to “test everything” against God’s standard. God’s standard is THE truth, it is perfect and it never changes. Against this timeless standard do we examine ourselves and hold ourselves accountable to. Confessing our faults and sins, and repenting of them, we then can help our neighbor in the same practice. Always holding up and holding on to God’s perfect standard and not our own self-contrived double standard. Scripture is clear and so is our Jesus. We are permitted to judge. First, we examine ourselves to God’s standard and then our neighbor to the same. Should we then assume the task of taking the speck out of our brother’s eye, we must do so with repentance, with the knowledge that we are not worthy of forgiveness yet God in His love and mercy has granted such through Christ Jesus, with sincere Christian love, with DEEP humility and with reverent prayer: “Father in heaven, forgive us our trespasses as we forgive those who trespass against us.”  |
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