Answers For Our Questions

Mon, 30 Aug 2010 17:45:49 +0000

Why is it that it seems the Bible doesn't give definitive answers to so many questions we as Christians struggle with? Am I wrong being frustrated when it seems every time I ask my pastor a difficult question, he answers, "The Bible doesn't say"?

Answer:

I am very sorry that you are in such emotional pain and apparently frustrated to the point of exasperation. Your disapproval of and dissatisfaction with the amount and kind of information given by God in the Bible has led you to conclude that God has not chosen well when he selected what he wanted to reveal to us and what he chose not to reveal to us. In the comments you provided you also suggested that portions of his Word are trite and poorly expressed. While I invite you to consider the unacceptable nature of your accusations against God's love and wisdom for us creatures, I also affirm that you are hurting and wish I could be of help to you.

What you say about partial information revealed in the Bible and an incomplete grasp of knowledge and understanding on the part of his people is quite accurate. The Bible itself affirms this. "We know in part and we prophesy (proclaim, preach) in part . . . Now we see but a poor reflection in a mirror; then (in glory) we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known." (1 Corinthians 13:9, 12). The many questions of Job directed at God (see the book that bears his name, and ponder chapter 28 in particular) coupled with the response of the Lord to Job (Job chapters 38 through 41) impress on us that God has no intention of answering many of our questions and owes us creatures nothing in this regard. So your observation is basically correct although your attitude and appraisal of God's behavior is less acceptable. What Solomon wrote in Ecclesiastes 8:16-17 stands as truth.

While God has not asked me to defend his chosen course of action in this regard (nor does he need it), allow me to make these additional brief observations.

God has revealed the really important or essential things to us with great clarity. I speak of the messages of human sin and divine grace, of our need for and our receiving a Savior, Jesus Christ, and a lot of additional information that is centered in Christ and his perfect saving work on our behalf. Since this information is so much more important and necessary than other things that may pique our interest or curiosity, we do well to be gratefully content. His primary focus is that we be and remain citizens of heaven headed for glory. When we get there, the other information can be shared with us. Besides, by limiting the information he shares us with us now, he leads us to focus on what he HAS revealed, and we are the richer because of that.
We humans have often fallen victim to the idea that exhaustive information and knowledge solves all problems and automatically enriches our lives. While we do not wish to be advocates of willful ignorance, it should be noted that our obsession with having curiosity satisfied, searching the Internet for answers to all questions, and assuming that knowledge will solve humanity's and our own greatest problems deserves to be reconsidered. Knowledge is not always a blessing (see Ecclesiastes 1:18), while relying on God's revealed words and promises does give blessing (see Luke 11:28). Again, what God has shared with us, Christ-centered exposition of human sin and divine grace, is what meets our deepest needs.
Let us consider ourselves amply warned that any desire to be like God (in knowledge and answered questions) is a dangerous attitude (see Genesis 3:4-7), while being faithful as creatures and forgiven sinners with all our limitations is the path of true wisdom (Proverbs 3:5-6, not at all like a "bad fortune cookie"). Let us give God all glory, rejoice in the gift of forgiveness and heavenly citizenship, entrust our limitations to him, and humbly offer ourselves as his servants and servants of each other (see Romans 12:1-5).

Killing in Wars vs. Killing

Wed, 01 Sep 2010 13:26:10 +0000

A friend has a problem as to why God allows or maybe the word is "sanctions" killing in declared wars versus an individual killing another? One is punished; the other may be considered a hero.

Answer:

The main issue behind the question is motive.

If an individual kills someone who is trying to kill him or others, this is justifiable homicide. If soldiers practice atrocities or genocide in war, this is evil.

If the government executes a murderer, this is right. If it knowingly executes a good man, this is murder.

A war started for evil purposes is wrong. A war to defend the innocent is good.

It is not the number of people involved but the motive of the action that determines whether it is right or wrong. Governments can be guilty of murder, and individuals can be justified in killing.

Mormon beliefs

Thu, 01 Jan 2004 18:00:00 +0000

I am a Lutheran, but my aunt's boyfriend is a Mormon. What are the big differences between the two religions? I just want to have a better understanding of what he believes.

Answer:

The Church of Jesus Christ of Latter Day Saints is the official name for Mormonism. Their television commercials are very appealing and family oriented, but Mormonism cannot be considered a Christian denomination.

The Latter Day Saints deny the scriptural doctrine of the Trinity. They teach that there are many gods and human beings can become gods themselves through a kind of spiritual evolution. Mormons are taught "As man now is, God once was; as God now is, man may become." Mormonism denies the scriptural teaching of justification by grace alone through faith in Jesus and teaches a system of salvation by works. They teach that people are born inherently good and have the freedom to make the right decisions. They believe that people progress by making wise use of this freedom.

Mormons practice "baptism for the dead." They believe that the spirits of the dead can accept Mormonism in the spirit world, but since they don't have a body they cannot be baptized. Since Mormon baptism is essential for spiritual progression, Mormons can be baptized in the place of a departed relative. This is the reason why Mormonism places such an emphasis on genealogy.

Mormons teach that there are three spirit kingdoms to which the spirits of the dead can go. The Celestial Kingdom is the highest kingdom and is reserved for faithful Mormons and those who die before the age of eight. The Terrestrial Kingdom is for moral non-Mormons and less "valiant" Mormons. The Telestial Kingdom is the place where most people will go after suffering for their sins. This is the kingdom of the least glory.

The Mormons accept the following as scripture: The Bible, The Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price. They also consider the words of their living prophets to be scripture.

For more information about Mormonism and witnessing to Mormons visit the Speaking in Love & Truth to Mormons Web site.

Prophecy vs Witchcraft

Sat, 28 Aug 2010 17:34:13 +0000

How do we differentiate what the Bible says about "spiritual gifts" vs "psychic abilities"? How we can know the difference since people claim to be born with intuitive abilities today? How do 1 Corinthians 12:4-11,27-31 and Deuteronomy 18:9-12 apply?

Answer:

It is hard to understand exactly what you are asking about because in the heading you distinguish prophecy and witchcraft but in the question you contrast spiritual gifts and psychic abilities.

There are two forms of the occult forbidden by God. One is occult knowledge. The other is occult power. When God reveals information about the future to his people, this is prophecy. There are also imitations of prophecy by false prophets who use occult means or receive appearances of Satan or his demons as a means to secret knowledge. We usually call these "fortune telling" or the occult. They can also be called witchcraft.

Witchcraft also includes occult actions such as attempting to cast spells. It seems you are asking only about occult knowledge.

God, if he chooses, can still reveal things from the future to his people. We today have no need for such additional prophecy since we have God's whole plan up till Judgment Day. Hebrews 1:1-2 seems to say the time for prophecy is over. We are often warned against false prophets in the last days, but are not promised real prophets during those times.

If we examine the record of all those who claim psychic gifts today, we find they all fail both tests of Scripture. That is, many of their prophecies fail, and their teaching does not agree completely with God's Word. For this reason we must not accept them.

In the New Testament, "spiritual gifts" refers to all the different kinds of gifts God gives his people. Those who claim the gift of speaking in tongues also do not pass the test, since their teaching does not agree with Scripture and their tongues are not languages like those on Pentecost.

Scriptures

Sat, 21 Aug 2010 16:45:31 +0000

How did we come to the conclusion that our Bible is complete and that all the books in it are the inspired Word of God? I'm especially concerned about the letters in the New Testament. How did the early church fathers decide that they are the holy Word of God?

Answer:

The New Testament specifically lists New Testament books as Scripture. For example, in 2 Peter 3:16, Paul's letters are included in Scripture. In 1 Timothy 5:18, Luke's Gospel and Moses' writings are quoted side by side as Scripture (Luke 10:7 and Deuteronomy 25:4). Paul says his words were given by the Holy Spirit (1 Corinthians 2:13).

The New Testament concludes with the book of Revelation, written by John, the last of the apostles. There could be no more apostles since there were no other living witnesses of Christ's resurrection. God's plan of salvation was complete except for Christ's promised return. If you read the last two chapters of Revelation, it is clear John is tying up the story started in Genesis 1 and 2.

Read also the questions on the canon, the authoritative books of the Bible, on this site, or essays about the biblical canon on our seminary Web site.

Rich Fool and Modern Retirement Savings

Wed, 11 Aug 2010 02:35:58 +0000

Recently in our worship service we heard the parable of the rich fool who selfishly built bigger and bigger barns to store all his grain and took life easy. How does this compare with Christians today who save large amounts in IRA’s, 401K plans, etc.? They want to save up enough for retirement so that they can live off the interest. The plan of “not touching the principal” to make sure one doesn't outlive their savings sounds a lot like the rich fool.

Answer:

The memorable parable is recorded in Luke 12:13-21. You are correct to note that there are discernible similarities between the behavior of the Rich Fool and many who dedicate great energy to amass large retirement investment portfolios. There are also, however, possible key differences that need to be considered.

Allowing Scripture to explain Scripture, we learn that having large amounts of money, whether for retirement or for other purposes, is not sinful in and of itself. Abraham, Isaac, Jacob, David, Joseph of Arimathea, and Lydia of Philippi were significantly wealthy people whose relationship with the Lord endured. Looking more closely at how Jesus concluded his lesson in Luke 12:21, we also learn the key fault of the Rich Fool: he stored up wealth "for himself" but was "not rich toward God." He was a spiritual and charitable pauper. He forfeited his soul not merely by having money, but by being cheerfully content to "take life easy" in a self-serving way while alienated from God and his needy neighbors.

So while we dare not apply this parable to all who faithfully or passionately build retirement investment portfolios, your question remains a valuable one that calls all of us to honest self-evaluation regarding crucial questions like, "How much is reasonably enough for my long-range purposes?" and (especially) "What am I to do with wealth should the Lord give it to me?" The Apostle Paul addressed the central issues of attitudes and purposes in 1 Timothy 6:6-10 and 1 Timothy 6:17-19. Admittedly, the answer to "How much is enough?" may vary from person to person, and the Bible does not provide specific amounts or formulas to allow us to calculate what is proper or improper. But too often greed and lack of confidence in divine providence -- coupled with investment counselors and financial advisors who often make more money by convincing people to amass more money with no regard for biblical priorities -- exert too much influence on zealous savers. The American culture regarding saving and spending seldom reflects the old adage attributed to John Wesley: "Make all you can, save all you can, give all you can." The first two aspects without the third is spiritually and ethically unhealthy.

Before I would weigh in on particular people's level of savings or wealth, I do well to look at their outward confession (in teaching and practice) regarding their relationship to God through Christ and regarding their support of Gospel work and worthy charitable causes. That tells me about character and integrity much more than any mere balance in a bank account.

Miscarriages

Mon, 09 Aug 2010 16:54:02 +0000

Do miscarried babies go to heaven?

Answer:

You are asking a question that is often asked and that fills us all with strong emotions. And perhaps the reason why it is so often asked is that the Bible does not explicitly give us an answer, and we then end up emotionally dissatisfied. We rejoice at every mention of people being baptized and receiving the promises of faith and forgiveness and hearing the gospel and being brought to trust Jesus and becoming citizens of heaven. We also grieve because so many in this world do not enjoy these blessings and feel particularly bad when we could not apply the gospel to some people like miscarried or stillborn children.

Regarding miscarried children we must affirm that they, like everyone else, were conceived in an inherited sinful condition and need forgiveness to be saved. We also affirm that Christ is the only revealed Savior for all mankind, regardless of the specific circumstances that prevail from person to person. On the basis of clear Scripture, then, we understand that they need faith in Christ and that faith in Christ is given by God through the Gospel. In saying this we do not wish to be understood as saying God could not create faith in people's hearts aside from the gospel (recall the amazing work of the Holy Spirit with John the Baptist when he was still a fetus, Luke 1:41-44), or could not have devised other ways and means for doing it if he had seen fit to do so. We merely report that God throughout Scripture reveals that he works through the gospel to create faith and that this faith is necessary for personal salvation.

It would be presumptuous for us to assume that miscarried children are nevertheless headed for heaven. This idea is not based on Scripture. It is quite popular and emotionally pleasing, of course, and we fully understand the motives in adopting such a position. However, we bind ourselves to Scripture alone for doctrine and simply say that there are things we do not fully understand and cannot fully explain -- and this subject is one of those. To say it bluntly, here we are in the realm of the unsearchable judgments of God. That is where we should leave this kind of speculation.

We are given the assurance that God is a compassionate God, whose judgments are fair. "The Lord is compassionate and gracious, slow to anger, abounding in love. . . . He does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who fear him" (Psalm 103:8-11). We make this the basis of our convictions about what is fair or not fair; whatever God does is fair and right, and good. What "seems fair" to our limited minds and emotions is not to be made the standard of truth.

The way a person seeks to respond to a question like yours tells us a lot about how that person does theology. If we limit ourselves to Scripture alone, we do not have a lot to say. We will stress what God has graciously revealed to us and admit our limitations. And we will recommit ourselves to witnessing and the support of mission work. But if we are willing to manufacture other answers that strike us as reasonable or emotionally satisfying, lots of ideas are possible. I sincerely pray that we never take that route, but commend these issues to the gracious Lord who will answer our questions when we get to glory. "For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known." (1 Corinthians 13:9-12).

Marrying An Unbeliever

Mon, 16 Aug 2010 02:26:52 +0000

What does the Bible say about a believer planning on marrying an unbeliever?

Answer:

In the Old Testament the Israelites could not marry Canaanites. There is no rule in the New Testament about such marriages. Marriage is an earthly contract that does not necessarily require unity of faith. The key issue is 1 Corinthians 7:39. Literally translated it says a Christian must marry "in the Lord." The NIV translation interprets this to mean the marriage must be to a Christian. The original words may, however, simply mean the marriage must be in conformity with God's institution of marriage, a life-long committment of one man and one woman. Whether a marriage to a non-Christian is wise or beneficial is another question, but there is no clear, explicit command against it.

Maintaining relationship with homosexual child

Fri, 06 Aug 2010 03:31:50 +0000

As parents of an adult homosexual child, how much of a relationship should we maintain with our child and friend? We do not want him to think we condone this homosexual relationship, but we still love him and feel he needs our Christian influence. We also do not want our young grandchildren to think this is okay.

Answer:

You have my sympathy as you strive to maintain relationships with your homosexual child and friend. I am thankful that you DO desire to maintain a relationship since that will allow you opportunity to give suitable witness to your convictions and to demonstrate parental kindness despite the spiritual plight of your loved one. I recognize that your doing this will necessarily involve awkwardness, often leave you in situations where you will be unsure of how best to conduct yourself in Christian love, and periodically arouse anger and resentment in your child and partner because of their impenitent lifestyle. And you will grieve over the inaccurate and flawed example that will be set before your grandchildren on a daily basis. You have a daily petition in your prayer life until repentance is shown.

You ask "how much of a relationship" should be maintained. There are no strict formulas to follow. Christian love is keenly alert to specific relationships, opportunities, threats, and people—and expresses itself with flexibility as long as divine truth is not compromised. You have already identified key issues and voiced proper concerns, so I suspect you will do just fine despite awkwardness and emotional pain. Perhaps all I can counsel is that you maintain clarity in your testimony as you speak the truth in love. Clarify what you cannot and will not accept and why you at the same time desire to maintain a relationship with your child. Take every opportunity your child gives you while being content when your child gives you precious little opportunity. And maintain the cheerfulness that comes with the confidence that God does not desire to be done with your child and that he does not have the limitations imposed on you. In your intercessions ask God to work miracles, to use other witnesses for the truth to interact with your child, and commend your child confidently to divine providence that can crush the rebellious spirit and make sinners open to the truth. The pressure is ultimately on God, not you, just as the power is his, not yours or mine.

Non-denominational churches

Thu, 12 Aug 2010 03:35:13 +0000

What is the difference between non-denominational and denominational churches?

Answer:

Non-denominational churches may be purely congregational, not belonging to any specific organization.

But denominational churches also may be totally independent of a larger group. A Baptist church could be completely independent and congregational.

Non-denominational churches do have a doctrinal standard even if that standard is, for example, to have no doctrinal position on infant baptism.

Most non-denominational churches are Evangelical churches that want to categorize as open questions some topics that Scripture does not leave open so they can be under a bigger umbrella. They want to avoid a denominational label, but they have a pretty standard set of doctrinal views.

Need For Holy Communion

Sat, 07 Aug 2010 15:26:09 +0000

When I ask God to forgive my sins - with a sincere and contrite heart - I know I am forgiven, right then and right there. God's amazing grace and love for me - through Jesus Christ - has made this possible. Why is it still important that I partake of Holy Communion?

Answer:

We receive the Lord's Supper for precisely the same reasons that we listen to or read the Gospel when the Word of God is made available to us. You are correct when you describe that you have the free and full forgiveness of sins as you confess your sins to God and seek his forgiveness on account of Christ's perfect and completed work for you. Why do you enjoy this magnificent reality? Not because of your asking or being sorry for your sins (although these are certainly a part of your thinking and feeling since the Holy Spirit leads you to express this). Rather, it is because of Christ's work for you, his giving himself, including his body and blood into death in your place -- and the Holy Spirit has brought you to trust or rely on Christ as your Savior and Substitute. How did you receive and now enjoy this saving faith? Through the Gospel. And when you receive the Lord's Supper you are receiving the very same Good News about Christ's work for you -- along with the body and blood to affirm and intensify the message for your spiritual health. And your saving faith is being nourished.

The Lord's Supper has been called a "visible Gospel" since it comes to us visibly in a way that the spoken or written Word does not. But it's the same Gospel, essentially the same message. The Holy Spirit uses the Lord's Supper the same way he uses the Word of God to maintain and strengthen our faith in Christ. No wonder we delight in both Word and sacrament. You are not really receiving anything different, but you are receiving it in a different way -- the forgiveness of sins and affirmation of Christ's work for you.

When asked, "Why the Lord's Supper in addition to the Bible reading or sermons we already receive?" we may reply, "For the same reason we enjoy and want lunch and supper in addition to breakfast." All are designed to nourish and strengthen us. All feed us physically. Word and sacrament feed us spiritually. The more the better!

Meaning of "Bless"

Sat, 07 Aug 2010 02:58:51 +0000

What does it mean for us to be blessed by God? (i. e. The Beatitudes)

What does it mean for us to bless God?

Answer:

We derive our meaning from the way the Bible uses the expressions and the context in which the expressions are used. To be blessed basically means to be enriched in some way beyond what is normal, or to be acknowledged as possessing enrichment or endowment beyond what is normal. The root meanings of the words most commonly translated as "bless" are to speak well of someone or to be happy, fortunate.

When God blesses people or things (see Genesis 1:22, Genesis 1:28, Genesis 2:2-3, the first occurrences of the term), the enrichment may be in regard to material things (like land, wealth, food or long life), or it can be related to spiritual endowments (like one's relationship to God or God-given wisdom and insight into law and gospel).

When people bless God, the word is often translated "praise." They ascribe to him or highly praise his being rich in power, wisdom, love, and mercy.

Lectionary

Thu, 05 Aug 2010 02:55:33 +0000

Who composed the lectionaries churches use? Do all Lutherans follow the same one? If not, how do they differ?

Answer:

Many different lectionaries have been developed over centuries of Christian worship.

The version most widely used in WELS churches was first developed after Roman Catholic reforms in the 1960s. The "Inter-Lutheran Commission on Worship" created a Lutheran version of the new RC 3-year lectionary.

This was later modified by LCMS for its 1982 hymnal and again by WELS for its 1993 hymnal.

A supplemental lectionary, created by a team of WELS pastors, was released with the 2008 Christian Worship Supplement. It seeks to include more Old Testament stories (as opposed to heavier reliance on prophecy, for example) and Second Lessons that relate thematically to the other two lessons of the day.

Not all Lutherans follow the same lectionary. The ELCA has moved to the Revised Common Lectionary, widely used among some denominations. WELS and LCMS lectionaries are largely similar, but have some differences especially at the end of the church year.

Here's an article that gives more information:

http://www.wels.net/news-events/forward-in-christ/october-2008/the-lutheran-way-of-worship

Pornography Use

Thu, 05 Aug 2010 01:35:40 +0000

My husband was spending all his time in pornography. Is this grounds for divorce? Is this adultery?

Answer:

I am hoping that when you wrote that your husband was giving attention to pornography, this indicates that his sinful behavior pattern is a thing of the past or at least that there has been some measure of remedy already applied. Pornography use and addiction is a horrible and destructive kind of sin. You -- and your husband -- have my sympathy and my prayer that things will change fast if they haven't already.

You ask if the use of pornography is a form of adultery. While there are exceptions (e.g., law enforcement or legal representatives examining items to determine what is or is not illegal), generally speaking it is adultery in the eyes of God. It is the kind of sin that Jesus emphasizes in passages like Matthew 5:27-28, that is, adultery in the heart. God is interested in our thoughts and words as well as outward actions.

You also ask if this sin is grounds for a divorce. It might be, but is not necessarily so. More information about your husband's attitude, motives -- toward you as well as toward the pornography -- needs to be examined. If divorce were granted on the basis of all sins of the heart (parallel to hatred being murder as explained in Matthew 5:21-22), few marriages would endure because all of us are guilty on a daily basis. So I must repeat, your husband's sinful activity might be expressive of attitudes and a hardness of heart that would be tantamount to a breaking of the marriage vow and a callous disregard for the marriage bond. But it might not be. You deserve and should receive competent pastoral counseling. Ditto for your husband, the sooner the better.

Until more information is known, my counsel would be that you seek to help and rehabilitate your husband in love as long as you can. Be an agent of preserving and enriching your marriage rather than someone seeking to end it. May the Lord guide and bless you as you sort these things out!

Hell

Thu, 05 Aug 2010 13:19:42 +0000

Is hell an actual place or merely a separation from God through death? If hell is an actual place, is the soul then eternal?

Answer:

Hell is a place where people will dwell in their bodies after the resurrection. Scripture warns of this in many places to reveal the foolishness of those who reject their Savior God. A few examples include Daniel 12:2, Matthew 25:41, Jude 7. It is separation from God's grace but not from his power.

The soul is eternal because God made it so. Enjoyment of eternal life with him in heaven is God's gracious purpose in doing this (John 14:3, 1 Thessalonians 5:9-11).

Witnessing to the bereaved.

Wed, 04 Aug 2010 15:42:44 +0000

My sister recently lost her son. She and my nephew were unchurched and now she is angry with God. My problem is that I don't know where my nephew is spending eternity, and the message of trusting Jesus will not give her comfort since there is no indication that my nephew knew Jesus. I tried to comfort her with the knowledge that my nephew was baptized and God can work the miracle of faith in even someone that is in a coma.

Answer:

I join you in your desire to bring comfort and guidance to your sister and her family. While you did not explicitly ask a question, implicitly you seem to be seeking affirmation for what you did say to your sister and perhaps also seek additional guidance.

Your being there for your sister and your desire to bring comfort or to express sympathy are already traits that she will appreciate. Even though she has a chip on her shoulder against God, she will recognize your love and concern for her. Continue to be there for her. Even if she is not willing to say it out loud, she will recognize your kindness.

Beware of offering false comfort. What you have already expressed, namely, that you really don't know where your nephew is, dare not be downplayed or forgotten. You have little to say as comfort in that matter. This is tragic but true. To point to his baptism decades ago (I am assuming your nephew died as an adult) but to admit that the God-given faith promised and given at that time was not nourished and maintained through the gospel in Word and sacrament after that is precious little to go on. And while God can indeed work faith aside from a person's use of the means of grace and even while in a coma, we have absolutely no promise from him that he will do that, and without a divine promise our speculative comfort will be lacking and inappropriate.

Resolve to share what you DO know, especially how God loves your sister and continues to invite her to admit unchanging truths and to trust unchanging promises. The truths she is invited and urged to consider and confess include these:

She is a frail creature under God and any denial of that truth is foolishness. God has every right to deal with us as he sees fit. To be angry at him for his governance of the world and our lives and those of our loved ones does no one any good, least of all ourselves.
She is a sinful as well as frail creature. As harsh as that sounds, it remains true and helps explain why things go so terribly wrong in our lives as God calls us to recognize what sin is and how serious it is. And her conscience is telling her this very thing, even while she may be denying it with her words. Trust that God will be reinforcing your testimony in her heart and will.
She is dearly loved by God despite her sinfulness, and God has provided a Savior, a Rescuer from the guilt and condemnation of sin: Jesus Christ. (Here is the place to go into detail stating and repeating who Christ is and all that he has done on our behalf.) Trust that God will use your witnessing to her even if she says she is not interested or antagonistic.
God can give to her the ability to rejoice in his love and works on her behalf -- and God can give her the ability to cope with the tragic loss of her son as well. We cannot bring her son back, but we can allow God to put the sad event into a suitable perspective and use it to give us blessing later on. That's one of his specialties.

As you share these and related truths to your sister, do so as "one beggar telling another beggar where to find the food," as the old saying puts it. Do not speak down to her, and make it clear that you are sharing truths that fully apply to you as they apply to her. Blend gentleness with firmness and be prepared to show patience. Trust that God will use your testimony for his good purposes, even if he chooses to bring evidence of that much later and through the use of other, additional witnesses in her life.

Bible Interpretation

Fri, 30 Jul 2010 22:15:21 +0000

Many people say our interpretation of the Bible (God's Word) is "this," and your interpretation of the Bible (God's Word) is "that." How do you know which denomination is correct in their interpretation of the Bible (God's Word)?

Answer:

Your observation is correct. Many people know that different professing Christians (and Christian denominations) understand the same Bible passages differently. And, like you, many of these wonder if there is a way to know which understanding or "interpretation" is correct.

Our starting point is the privilege and responsibility to know what the Bible really says on any given subject. Only when we know what the Bible itself tells us are we qualified to judge or appraise people's understanding or interpretation of the Bible. (And this also applies to our own understanding or interpretation of the Bible -- we must continually examine ourselves and appraise our own convictions in the light of the Bible text. To use an analogy: we grow to recognize the true (biblical) and the false (non-biblical) much like bank tellers learn to recognize genuine and counterfeit money. They get to know the genuine or real money better and better. They study and focus on the real so often and so carefully that when the counterfeit appears, they can more quickly and more efficiently recognize it. This is a very important starting point. Too often when people say that "It's simply a matter of interpretation," they are admitting they are clueless about what the Bible itself says; they have never taken the time or made the personal and serious effort to know what the Bible itself has declared. Inadequate or inaccurate grasp of Bible messages is perhaps the primary cause for such diverse "interpretations."

Also of utmost importance when we undertake a thorough study of Bible teachings is the use of fitting principles of interpretation (often called "hermeneutic principles") that apply to the Bible just as they do to any other writing. The purpose of using these principles is to safeguard that the meaning derived from the Bible text is really derived from the Bible itself rather than a meaning imposed on the Bible because of personal (or church, or cultural) assumptions, prejudices, traditions. Incidentally, this is the other significant reason why there are so many so-called interpretations of the Bible. People and churches too often prefer their own ideas, traditions, or what is culturally or politically correct over what the Bible text itself says.

This is not the place for a thorough study of principles of interpretation, but I can list for you at least a few of the most important ones. Here is a brief sampling to give you an idea of how they work and why they are so valuable:

Our attitude influences how we read and understand the Bible. In our circles we assume that the Bible is God's Word to mankind, a revelation of reliable truth communicated through human speech and language by a loving God. We believe the Bible is its own ultimate authority on what it says and what it means.
We also believe that God communicates his truths to us in love and that the #1 purpose of God's Word is to reveal Christ and his saving work to us and to bring us to know the central truths of Law and Gospel, the reality of our sinfulness and God's salvation for us through Jesus.
We believe that God moved his chosen writers of Scripture to write clearly and simply, although there are "some things that are hard to understand" (2 Peter 3:16). We also know that God desires his people to "search the Scriptures" and "examine" them diligently (John 5:39) to be sure we grasp what it is telling us.
We assume that the simple, straightforward meaning of words is to be kept in mind in reading God's Word. We ask, "What is the plain sense of the words as given? What is the literal meaning based on the vocabulary, grammar, and kind of literature being used?" To understand the words of the Bible in this simple, plain, literal sense, it is important to read the Bible with these basic rules in mind:
- Look at the context! In what setting and with what intent were the words written? Look at the verses that precede and follow. The wider context is also involved: What is the purpose or aim of the entire book we are reading? What kind of literature is this? (Prose or poetry? Historical narrative or predictive prophecy? Teaching prophecy or apocalyptic prophecy? [Apocalypse is characterized by fantastic imagery])
- Take the language at face value! This also includes recognizing figures of speech common in all languages. Picture language, figurative and symbolic use of words and expressions are not to be ignored. And what if it's not clear whether the Bible is using words in a figurative sense? Check the immediate context and wider context, and make sure that your chosen understanding is 100% compatible with the rest of the Bible.
- Interpret one passage in the light of others! Use the more clear passages (on the same subject, - that is, "parallel passages") to illuminate the less clear. Obscure or difficult passages dare never be allowed to go against the clear and unmistakable passages. Never let any understanding violate the central and often repeated truths (like the person and work of Christ, justification and sanctification, sin and grace).
- Especially concerning Old Testament prophecies, let the New Testament explain their meaning! This is certainly allowing Scripture to interpret Scripture and is a good way to learn how the earlier messages were understood and meant to be understood in their original setting.

Working for a Labor Union

Thu, 29 Jul 2010 04:27:30 +0000

Is there an example in the Bible that relates to a Christian working for a labor union or any union for that matter? It seems that such employment may be a possibility for me.

Answer:

The Bible does not give specific counsel, one way or another, regarding a Christian's membership and active participation in labor unions, trade unions, or professional guilds as such. Modern trade unions are normally traced historically back to the medieval trade guilds, but these kind of groups existed at the time of the Bible (see, for example, Acts 19:23ff.) yet no commands or prohibitions regarding them are given in Scripture. To join or not to join becomes a matter of Christian freedom to be decided on the basis of love, wisdom, motive, and specific circumstances about a specific group and its purposes.

Religiously, trade unions normally do not require any participation in false worship or a compromise in doctrine and practice as normally defined. Occasionally certain labor organizations (especially local ones) may end up with religious affiliations that spell potential trouble (for example, an assumed membership with the Masonic Lodge may be part of the larger picture). Economically, trade unions (or employers for that matter) need not be guilty of exploitation or loveless oppression, but may end up being guilty of that. Christians need to examine and appraise the guild or union in question and may proceed with an informed and clear conscience.

Prayer Fellowship - Prayer At Meals

Tue, 27 Jul 2010 19:01:38 +0000

I know that as confessional Lutherans we seek perfect unity and therefore choose not to worship in churches not of our fellowship - based on scriptural principles set forth in John 4:24, John 17:23, Romans 16:17, and elsewhere. But what about praying with family members who are not of our fellowship - for example, before a meal?

Answer:

You are asking about a specific application to a set of Bible principles (namely, those dealing with expressing religious fellowship with others). It is normally unwise to offer specific counsel on applications without a thorough review of the principles themselves.

For this reason I invite and strongly urge you to read an essay located on the Wisconsin Lutheran Seminary website that reviews the fellowship principles and then also gives guidance on applying the principles to situations, including the one you ask about. To read the essay, please click here. The first eleven pages deal with the subject of prayer, giving principles and offering guidance on applications. May the Lord bless your review of the Bible truths!

Non-denominational church

aneumann — Wed, 28 Jul 2010 16:58:40 +0000

I have a friend who has been asking me every week to go to his non-denominational church. I tell him no thank you because I already have a church. He always comes back at me with how great it is and how many people there that are my age to meet. He also states it is a good time to strengthen my faith by going to this church also. What do I tell him?

Answer:

The Bible does not expressly forbid you to attend your friend's church as an observer, to gather information, or even as a social courtesy or expression of friendship (or even to get him to stop being a pest). But if you do visit your friend's church, you do well to explain to your friend ahead of time what you are doing, why you are doing it, and also what you are NOT doing and why. You are not expressing religious fellowship or placing any approval on what is taught, believed, or practiced at the "non-denominational church." You are not dissatisfied with the teaching and practice of your church home and would like your friend to place what is taught at a higher priority that any supposed entertainment or social factors that other churches might offer. We gather around God's Word and sacrament to be spiritually nourished and express praise and thanks to God in a way that pleases him—that is, with doctrinal integrity and a focus on the gospel rather than the number of people of a certain age group or social and cultural stimulants.

By focusing on the Word of God, the gospel of Jesus Christ, the importance and centrality of the means of grace, and doctrinal integrity with your contentment, you are saying more than simply, "I already have a church." While your friend should have had the courtesy to stop or at least tone down his requests after you said that, you owe him more. It's not a matter of your church versus his church. It's a matter of doctrinal integrity, Christ-centered unconditional gospel, a high view of the gospel and the sacraments as God's chosen instruments to create and maintain saving faith, and a primary focus on God who reveals himself in the Bible rather than a primary focus on other people of your age group or external components like musical styles or worship patterns in and of themselves. And you may invite him to come and observe your church teachings and practices too.

Your friend's comment on how it is time you strengthened your faith might indicate that he somehow considers your faith-life to be weak or in danger. Ask him both what he means and to offer examples of what he observes that give him concern. He is right—it is always a great time for you and me and everyone else to strengthen our faith-life through the unconditional gospel. But to assume that your friend's church is somehow going to accomplish this where your church cannot—this is not courteous or wise.

Dying in the hospital

Thu, 22 Jul 2010 00:53:21 +0000

My elderly mother is in the hospital and says she does not want any measures to keep her alive other than water because her religion requires it. She believes that if a Christian denies water she is committing suicide, but that denying food is not. I have never heard of this. What does the Bible say about dying in the hospital by denying food, but keeping an IV in so a person does not dehydrate?

Answer:

Any action or any failure to act with the intent to cause death or accelerate the dying process is contrary to Scripture (Genesis 9:6; Exodus 20:13; Matthew 25:42). Scripture does not make a distinction between the denial of food or the denial of fluids. Scripture first looks at the heart and compels individuals to examine their motive.

Today's culture increasingly views a declining quality of life brought on by age, disease or accident as justification to deny continued life-sustaining measures. The decision to remove a person's food or fluids is often shrouded in euphemisms to "let them go" or "set them free" without first challenging the motive.

Any action to deny food and/or fluids which is intended to shorten life and hasten death is contrary to Scripture and is an affront to the Creator who holds dominion over life and death (Deuteronomy 32:39).

On the other hand, Scripture also reminds us that a person's time on this earth is limited (Psalm 90:10; 1 Corinthians 15:22; Hebrews 9:27). Life does come to an end, and for most people it is a progressive process that occurs over a span of time. As the body ages and the organs of the body begin to fail, efforts to resuscitate or even sustain the body cross a line between beneficial and futile care.

Sometimes that line is clear and easy to see: the organs begin to fail and, without the knowledge or resources to reverse the process, death becomes imminent. In such a circumstance the provision to continue feeding may antagonize or accelerate the dying process because of the body's inability to digest the food. The continued administration of fluids may provide comfort in the closing moments of life. In some circumstances, however, fluids also may not be able to be processed by the body and could agonize the dying process unless they are stopped.

Scripture speaks against actions and inactions which ignore God's dominion over life and death. The real challenges are in the so-called "gray area," because it is unclear whether death is imminent or an action is futile.

The reality is that all people involved with medical care and treatment decision-making are sinful and imperfect. Their judgments are often clouded by ignorance and/or biases. For that reason, when a particular circumstance becomes especially difficult, it is good to obtain second and third medical opinions and ask Christian family, friends, and clergy who are devoted first to serving God and who have a good knowledge of Scripture.

Marrying a Divorcee

Thu, 22 Jul 2010 01:04:59 +0000

I met a wonderful man who is divorced with children. I've never been married. My parents said that God doesn't recognize divorce, so dating him means I'm dating a married man and committing adultery. Can someone who has been divorced get remarried in the church?

Answer:

I invite and strongly urge you (and your divorced boyfriend if at all possible) to speak with one of our pastors about this. He will be able to learn more details about the previous marriage, the divorce, the circumstances, the matter of repentance if appropriate, and several other things.

You ask, Can someone who has been divorced get remarried in the church? Yes, under certain circumstances, this can be done and frequently is done. It is confusing and unwise language to say that a divorced person is still married. It is also inaccurate to say God does not recognize divorces. I suggest that your parents also speak with the pastor. They obviously care about you, your relationship to God, and God's teachings regarding marriage, divorce, and remarriage. They could use some guidance and clarification on what the Bible teaches.

At the heart of these situations is the matter of godly repentance following a divorce and when contemplating marriage (or remarriage). Full repentance, involving a Christ-centered, unconditional pardon, along with sincere sorrow for sin is not optional but what we seek above all else. So should you and your boyfriend.

Predestination

Fri, 23 Jul 2010 18:05:37 +0000

I know that there are scriptures that reference predestination, but how should one address a fellow believer who states that predestination negates the free will that we have been given?

Answer:

We should be very glad that election by grace overcomes the "free will" that we have as fallen sinners. After the fall into sin we were free to choose from a salad bar of sins as we made our way to hell. We could choose a very sinful lifestyle or an outwardly moral one. The one thing we were not free to choose was Christ as our Savior. But through the power of the Holy Spirit working through the gospel, God overcame the resistance of our will that was hostile to him. Faith is a creation not of our free will but of God's grace (Ephesians 2:8-9). But that does not mean we are unwilling children of God. God's grace made the unwilling willing, and we gladly serve him (Ephesians 2:10).

Since there is no predestination to hell, God's overcoming our sinful "free will" (better called "unfree will") was a wonderful gift. What could be better than having our unfree will made truly free! Why would anyone want to be "free" to go to hell? What a joy to be made truly free from sin and free to love and serve God (Titus 3:3-8).

Trusting the Bible

Mon, 22 Feb 2010 20:57:34 +0000

How can we trust that the entire Bible is the inspired Word of God when some translations include sections that were not part of the early manuscripts (like the conclusion of Mark 16)?

Answer:

We believe that the original Hebrew text of the Old Testament and the Greek text of the New Testament are the inspired Word of God. Although the original documents themselves have been lost, we believe that the Lord in his providential care has accurately preserved the Hebrew and Greek texts through the many hand-copied manuscripts that exist. Although there are minor differences or "variants" between the various hand-copied manuscripts, these variants do not cause any changes in doctrine.

This does not have anything to do with the verbal inspiration of Scripture. "Verbal inspiration" refers to the giving of the Bible (1 Corinthians 2:13, 2 Peter 1:21, and 2 Timothy 3:16), not to its copying and printing. God gave the Bible to us through the prophets and apostles in an errorless form. Minor human mistakes can be detected, however, as a result of the centuries-long process of copying the Bible by hand, and even later on after the invention of printing. For example, there was a famous printed Bible that was nicknamed the Wicked Bible because the printer left the word "not" out of the sixth commandment. Such mistakes are easily corrected through a study of the context and of the many other copies of the Bible that can be found.

Some slight differences or "variants" are apparent among the many ancient, handwritten copies of the Bible that are available. However, when we study the early variants, such as the end of Mark chapter 16 where editors disagree about which reading is the original, we find that none of the variants affect the doctrinal content of the Bible since the same information can be read in other parts of Scripture.

In both scrolls and books, pieces are most easily lost at the beginning and the end of a document. Apparently some ancient copy of Mark lost the end page. Certain manuscript copiers who were aware of this may have supplied a replacement for the missing page.

The opinion of the note in your English translation of Mark, which says that the longer ending is not the original, is just that—an opinion. A better editorial approach probably would be to print the longer form of the text and then note that it is not in all manuscripts. In either case, the length of Mark 16 does not affect our knowledge that Jesus rose from the dead, appeared to his disciples, and then sent them out to preach the gospel.

Living with a friend

Sun, 23 May 2010 07:50:40 +0000

Recently I have learned that my girlfriend is upset about my living situation. I am sharing an apartment with a close friend—a woman that I have had a platonic relationship with for over nine years. From a biblical standpoint is it a sin to live with a friend of the opposite sex?

Answer:

At the heart of your question is this one: "Is it always sinful to live with someone of the opposite sex?" And the answer is, "No, it is not always sinful." Circumstances, motives, and the people themselves need to be considered before saying such a living arrangement is to be judged right or wrong—or wise or foolish.

Theologically we would classify such a living relationship as an adiaphoron, something God has neither commanded nor forbidden. Such a thing lies in the realm of Christian freedom. And that is precisely why you need to give very careful thought to what you choose to do with your freedom. If such an arrangement constitutes a temptation to sin (for anyone), it becomes unloving and sinful. If it gives others the wrong impression or causes others to stumble spiritually or unnecessarily jeopardizes the reputation of a Christian, it is unwise, imprudent, and ultimately unloving and sinful too. The summary statements used by the apostle in 1 Corinthians 6:12 and 1 Corinthians 10:23-24 remain important considerations regarding the use of Christian freedom.

You say that the woman you have been dating is "upset" about your living relationship. You do not say she accuses you of sin—but you certainly identify an issue that merits your thoughtful attention. The appearance of your behavior to others cannot be casually set aside. A frank, two-sided conversation with your girlfriend is long overdue. And if you think that your living arrangement should not have meant anything to your girlfriend, you are idealistic and probably naive.

Evangelical practice in counseling requires knowing the people and circumstances much more than I do. Speak with your pastor and other trustworthy friends and acquaintances who know you and will speak lovingly and frankly as people who know the circumstances.

Communicating with the dead

Tue, 04 May 2010 16:34:58 +0000

According to Scripture can the dead communicate with the people who are still alive on earth?

Answer:

Within the past few decades there has been an explosion of interest in two-way communication between the living and the dead. Movies and TV shows have predictably adopted the concept in their desire to provide profit-producing entertainment. Nevertheless, the dead do not and cannot communicate with people still living on earth. This concept has always been a prominent part of false religious practices and is at the heart of various forms of so-called spiritism. Repeatedly the Bible warns against this idea and its practitioners; in fact, some have claimed to have counted nearly 500 prohibitions in the Bible that tell God's people not to seek information from the dead or from those involved in occult activities. Deuteronomy 18:10 is a typical example of this kind of prohibition. There is an unmistakable connection between consulting the dead and exposing oneself to demonic activity. Therefore God issues strong and frequent warnings.

An even greater emphasis in the Bible is the wonderful truth that we do not need to consult the dead or place ourselves in spiritual danger seeking information from the dead. Isaiah 8:19-20 is an excellent example of the biblical emphasis. God has revealed in his Word, the Bible, all that we need to know and are suppose to know in religious matters.

Spirits in Prison

Sat, 17 Jul 2010 23:43:53 +0000

Are there Old Testament references that connect the word "prison" with "hell" as seen in 1 Peter 3:18-20? This question is in reference to the Apostles' Creed. I am trying to find out how one knows that "prison" specifically refers to "hell."

Answer:

In the New Testament that understanding of the word "prison" comes from the context. The souls that died in the flood are the souls in question. Where are the souls that died in unbelief? They are in Hell. In the Old Testament the "prison" for angels and people is referred to in Isaiah 24:21-22.

Dinosaurs

Wed, 14 Jul 2010 03:47:12 +0000

My four-year-old son loves learning about dinosaurs. Most books guess that there was a large comet that killed the dinosaurs millions of years ago. What is a biblical approach to dinosaurs and this time period?

Answer:

There is no specific treatment of dinosaurs in the Bible. The data in the Bible requires a fairly young earth. Creation scientists offer various theories of dinosaur extinction, most of which involve a role for the flood (Genesis 6-8), but we are not attached to any specific theory or explanation since there is no biblical information about dinosaurs.

Importance of "good works"

Fri, 04 Jun 2010 02:47:41 +0000

I realize as Confessional Lutherans we uphold the ancient explanation of beliefs called the Athanasian Creed. But its statement, "Those who have done good will enter eternal life, but those who have done evil will go into eternal fire," seems to contradict that we're saved by God's grace, not our works.

Answer:

Thank you for your question. This statement in the Athanasian Creed often raises questions for Christians who know that we are not saved by our works. The Bible clearly says, "It is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast" (Ephesians 2:8-9). "For we maintain that a man is justified by faith apart from observing the law" (Romans 3:28). Good works do not save us.

The Bible also clearly teaches that believers will do good works. "For we are God's workmanship, created in Christ Jesus to do good works, which God has prepared in advance for us to do" (Ephesians 2:10). "Faith by itself, if it is not accompanied by action, is dead" (James 2:17). Faith must and will bring forth good works.

These works do not save us but show the invisible faith that is in our hearts: "Show me your faith without deeds, and I will show you my faith by what I do" (James 2:18). Indeed, only believers can do good works in God's eyes. For the Bible teaches "everything that does not come from faith is sin" (Romans 14:23), and "without faith it is impossible to please God" (Hebrews 11:6). Without faith everything a person does is evil in God's eyes.

On judgment day Jesus will point to the good works of believers as evidence that they are believers when he invites them, "Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the foundation of the world. For I was hungry and you gave me something to eat" (Matthew 25:34-35a; see also Matthew 25:35b-40). In the same way, he will send to eternal punishment those whose lives have showed that they lack faith in him (see Matthew 25:41-46).

The Athanasian Creed is speaking in the same way. Only Christians can do good works. Those works show that they are Christians. No matter how good unbelievers seem, they cannot do good works in God's eyes. They can only do evil. Their lack of God-pleasing good works indicates that they are not believers and so they will go into eternal fire.

Belief in the Trinity

Wed, 02 Jun 2010 21:27:20 +0000

One particular phrase in the ancient Athanasian Creed, upheld by Confessional Lutherans, caught my concern. It reads, "Whoever does not guard it whole and inviolable will doubtless perish eternally." John 3:16 clearly states that he that believes in Jesus is saved. However, the creed seems to suggest that everyone also needs to accept the concept of the Trinity. Is the creed correct?

Answer:

The Athanasian Creed was probably written around 500 A.D. in Southern Gaul (France). The German tribes that had invaded this part of the world were Arians. The Arian heresy had been condemned by the Council of Nicea in 325 A.D. and by the Council of Constantinople in 381 (from which we get our Nicene Creed).

The Arians denied that Jesus could be God in the same sense that God the Father is God. They believed that the Son of God was created by God and was less than God. They, therefore, rejected God as he has revealed himself in the Holy Scriptures. They were worshiping a god of their own making.

The Athanasian Creed, in the strongest of terms, rejects these various arrors concerning the person of Christ and the Trinity.

Our Savior himself says, "Moreover, the Father judges no one, but has entrusted all judgment to the Son, so that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor that Father who sent him" (John 5:22-23). According to these words, those who withhold from the Son the honor that they give to the Father (e.g., that he is true God from all eternity) also deny the Father. They are not true believers.

The creed, however, is not condemning simple Christians whose knowledge and understanding is incomplete. We do not have to be able to explain complex scriptural doctrine in order to be saved. The Athanasian Creed, nevertheless, is condemning those who deny and reject these vital scriptural truths. Those who reject the doctrine of the Trinity and the true deity of Christ are not Christian.

Different levels of sin

Tue, 27 Apr 2010 15:08:45 +0000

Do confessional Lutherans classify sins as mortal and venial as Catholics do? If so, what is the difference and why is it important? Is there a scriptural basis for this classification of sin?

Answer:

The Catholic church claims that some sins are mortal (that is, damning) by their very nature. That would be all sins that are really bad like murder, stealing a lot of money, etc. The Catholic church says these sins can only be forgiven through the sacrament of confession and the other sacraments of the church. Other sins by their very nature are not considered bad enough to be damning. They are called venial (or, less offensive, excusable).

This is wrong. We confess with Scripture that every sin is by its very nature damning (Genesis 2:17; Romans 6:23; 1 John 3:15). It does not matter whether the amount of money stolen is small or large, whether the murder attempt succeeds or fails. Every sin of the unbeliever and the impenitent is damning by its very nature, regardless of whether people consider it to be big or small. On the other hand, every sin of the repentent believer is forgiven, whether it is a careless word or a heinous crime (1 John 1:9). This forgiveness depends on repentance and faith in Christ whose blood purifies us from all sin (1 John 2:1-2), but does not depend on confession to a priest. The Catholic view of forgiveness is based on the false premise that there is a greater power of forgiveness in sacramental confession to a priest.

Life before birth

Thu, 22 Apr 2010 17:59:46 +0000

If everything was created by God in six days, did my my soul exist prior to my birth?

Answer:

The Bible does not teach a pre-existence—the idea that our souls had an independent existence apart from our bodies before our birth (See Genesis 5:3, Psalm 51:5, and Romans 5:12). Lutheran theologians have sometimes debated whether each soul is a new creation from God, or whether you get your soul from God through your parents, just like your body. It's not a question Scripture answers directly, but the latter view seems to fit better with what Scripture does say.

"The immortality of the soul" isn't the way Christians prefer to express what we believe. Although souls don't cease to exist when their time on earth is finished, they can in fact die. Hell is nothing other than an unending, "living death."

Depending on exactly what is meant by the phrase, we'd also be uncomfortable with saying that our bodies are "merely shells for our spirit." In the beginning God didn't create disembodied souls and then form bodies to put them into. He did exactly the reverse—forming a body from the ground, and then breathing life into it (Genesis 2:7). At the end, there will be a resurrection of all the dead (Daniel 12:2) and a complete transformation of those believers who are still living (1 Corinthians 15:50-54). We are not going to live eternally as disembodied spirits, but as complete human beings—with body and soul together again.

Indebtedness and tithing

Mon, 26 Apr 2010 19:38:35 +0000

My wife and I were poor stewards of the God's gifts and ran up considerable credit card debt. We decided to do first-fruit giving through growth in God's Word and now we have a plan in place to pay off all of our debt. Due to limitations in our finances, it will take us at least 18 months to pay it off. Would it be better to lower our offerings now in order to wipe out the debt faster?

Answer:

While the Bible does not identify a particular percentage for first-fruit giving, the priority of "paying God first" is clear and clearly not to be set aside. However, you do not speak of stopping your first-fruit giving but of decreasing the percentage of that giving for a limited time period and for a specific purpose. A fiscal or money management case can be made for this without difficulty. But what potentially hangs in the balance is your conscience. Only you can know that well enough to give the ultimate answer to your question. If you honestly feel this is not the best way to honor your gracious and generous God, do not take this route. Remain alert to rationalizing that does not adequately reflect your new life in Christ.

When dealing with an uncertain or doubting conscience, pastoral counsel is normally not to do what is contemplated. Stay the course. Protect your conscience. Entrust to God your ability to get out from beneath this burden of debt, and know that he is able to give you stamina and cheerfulness despite the fiscal restraint and challenges that will be a part of the next couple of years. The fiscal pain you feel now (alongside the overriding joy in God's grace and forgiveness) can serve as a healthy reminder of the trouble that financial mismanagement brings with it. In the long run you will be richer for having that lesson learned and ingrained in you during this period of discomfort. Small price to pay!

Turning away from sin

Tue, 27 Apr 2010 04:40:04 +0000

As a lifelong Christian I understand that God grants us full pardon for our sins when we repent, but what happens when we repeat the same sins over and over again? I am terrified that I am living a life of unrepented sin, and that I'll end up going to hell. I pray to God for forgiveness, but I keep repeating the same old sins anyway.

Answer:

To give you specific help, the kind of help you should receive, I would need to know you much better, be able to share a variety of questions and answers with you to help with a diagnosis, and should be able to speak with you in person as I offer answers and counsel. All I can do now is address your concerns in a general way. I invite and encourage you to sit down with your pastor, express to him your questions and concerns, and allow him to address them more suitably.

Not all repeated and persistent sins in the life of a Christian are the result of impenitence. The Apostle Paul, in Romans 7:14-25, describes a lifestyle that is continuously marked by unintended yet real sins stemming from the influence of the sinful nature he had just as we have. This was not from an absence of a repentant lifestyle. Some sins, including some that stem in part from deeply ingrained bad habits and reflect in part personal histories and cultural biases, often grip people strongly. We daily sin much and daily look to our gracious God for forgiveness. The truths of 1 John 1:8-10 apply to us all, even when the Lord grants us the gift of godly repentance. Over the centuries the church has used terms like "sins of weakness" or "sins of ignorance" to indicate that conscious, deliberate, or willful sinning is not what we're talking about here.

And, yes, there are certain kinds of sin that may best be described as occupying a gray area that challenges us to offer a firm definition. Sins like persistent speeding, masturbating against conscience, or sinning against our neighbor by gossiping are normally not done instantaneously or in a moment. They take time, and each event involves a succession of decisions on one's part to continue the activity once begun. Perhaps you are not speaking of sins of weakness, but you may be flirting with a serious and grievous lifestyle of deliberate sin—despite your claim of really being sorry or really wanting to reject and turn from such sins. You may be playing a kind of game with yourself, one flowing from a lack of self-discipline and perhaps a spirit of defeatism or pessimism. Maybe you really do not trust the Holy Spirit to grant you renewal and newness of life along with the free and full forgiveness of sins. You may be trifling with grace. Please note the "perhaps," and "maybe" words here—I cannot diagnose well from this distance. But you must face the issue. Do not neglect to discuss it with a qualified Christian counselor in person.

Ultimately, the important thing is not coming up with improved definitions for sins and possible classifications. These won't change attitudes or behavior patterns. What counts is our growing in the grace and knowledge of Christ, growing also in our holy hatred of any and all sin, and our turning from sin and toward Christ continuously as lifestyle. These are gifts of the Holy Spirit through the gospel. Focusing on terminology will not bring that about. Listen to your God-given conscience and even more to your Lord who guides you into newness of heart and life.

The new heaven and earth

Tue, 27 Apr 2010 12:50:04 +0000

What does the Bible mean when it speaks of the new heaven and the new earth? What will the new heaven and the new earth be like?

Answer:

On the Last Day, Judgment Day, the present heavens and earth (a term that denotes the universe as we now know it) will be discarded and replaced. Psalm 102:25-27 and Hebrews 1:10-12, and 2 Peter 3:10-13 are references to this truth, as is Romans 8:20-22. Some ask whether the prophecy refers to a material annihilation of the present universe and the creation of a new one, or whether there will be more of a radical renovation using existing material. The latter concept seems to us more likely and compatible with the vocabulary used in various passages on the subject.

You ask what the new heavens and earth will be like. I am not sure how to answer aside from emphasizing that it will be the eternal home of believers and thus a parallel term with "heaven," where God and his people will enjoy eternity together. To try to speak in great detail is inevitably going to be somewhat speculative and unnecessary. As Martin Luther once said, for us to engage each other with detailed descriptions of our eternal home would be like twin fetuses telling each other about how it will be in the world after their birth. They haven't experienced it yet and are wise to limit their speculations.

The late Professor Siegbert Becker wrote these fitting words: "The most detailed description of this new heaven and new earth we find in the last two chapters of the Bible, where we have also a detailed description of the place where God's people will live through all eternity. John first tells us that he had a vision of a new heaven and a new earth. . . . What more can we say to add anything to that picture of endless bliss and glory? We can only join in the prayer of St. Bernard, 'Jesus, in mercy bring us to that dear land of rest.' "

Did and do Jews go to heaven?

Tue, 27 Apr 2010 18:31:03 +0000

During Old Testament times, did believing Jews go to heaven? How about since our Savior Jesus Christ completed his work of redemption?

Answer:

Salvation, including heavenly citizenship, was always part of the Messianic faith. Believers of all ethnic, cultural, and linguistic groups went to heaven in Old Testament times. This included Jewish believers. The testimony of prominent Jewish believers affirm that they knew about and believed this: David in Psalm 16:11, Asaph in Psalm 73:23-26, Isaiah in Isaiah 26:19, and Daniel in Daniel 12:1-3 are good examples.

The same is equally true during the New Testament era and will be so until the Last Day, at Christ's Second, Final Coming. Believing Jews are citizens of heaven just as believing Gentiles are. The original disciples and apostles were Jewish believers. The New Testament Letter to the Hebrews was addressed to Jewish believers, and Hebrews 12:22-24 affirms that heaven is their eternal home.

If your question is about unbelieving Jews (or unbelievers from any other ethnic group) or followers of Judaism who have rejected Jesus Christ as the Messiah and Savior of mankind, then we must sadly answer that they did not and do not go to heaven. Acts 4:12 affirms that Christ alone is the Savior of mankind. The grief of all believers regarding the loss of unbelieving Jews (Israel) is well expressed by Paul in Romans 9:30-33 and Romans 10:1-13.

War and God's Love

Sun, 11 Jul 2010 20:00:53 +0000

How do I answer an 85-year-old veteran of WWII who asks, "If there's really a God, and he's so good, why did he let me and others in the war kill all those people? Some of them weren't soldiers."

Answer:

I am thankful that you have the opportunity to speak with this gentleman who is questioning God's goodness and apparently wrestling with a burdened conscience as well. Your brief description of his questions may well indicate that he has not been served with law and gospel in an adequate way and he could use help in trusting God's goodness above and beyond God's use of sinful actions (like war and hatred) in this world.

I would begin by focusing primarily on the reality and universality of human sin and God's ultimate solution to human guilt through Jesus Christ and his saving work for us all. This is not a direct answer to the question of participating in war as a soldier nor the reality that God allows "innocent" civilians to suffer during wartime, but it sets a foundation that will be needed to allow this gentleman to trust God's promises and divine wisdom in ruling the world. If we do not trust God as our Savior from sin and guilt, we will not trust his promises that he allows sin and wicked deeds to take place and then uses them for good purposes (that go beyond our ability to understand fully.)

While the Bible records many examples of war, violent deaths, civilian casualties, and military high and low points—and all of these may be useful to help demonstrate how God works providentially in this world, the quickest answer is perhaps simply to say this:

When you serve as a faithful soldier representing your country in a just war (with a just cause, appropriate means, etc.), God only asks that you obey the civil authorities. See Romans 13:1-7. So if this man's conscience is troubling him about serving as a soldier, this might help. (But he still needs to focus on Christ regardless).
When it comes to wicked and most unpleasant deeds, God may at any time 1) forbid or prevent them, 2) allow them to take place (giving means and opportunity but not sinful motive), and if he allows them, 3) limit and direct them for his broader purposes for everyone involved, and 4) use them for the ultimate good of his dear people (believers) and to serve his ultimate glory. In doing all of this he acts in ways that may make no sense to us at the time. Remember the day we call "Good Friday." For a time it appeared to believers as horrible, unacceptable, and evidence God had lost control. But it was very "good" indeed and was a part of God's master plan to deal graciously with his people and to deal severely with unbelievers.
When we learn God's love and goodness in Jesus Christ and receive the gift of Christian faith through the Holy Spirit in the gospel, he allows us to walk by faith, not by sight. That is, we learn to trust divine promises and assurances when we cannot "prove" that things are fitting and good in the long run. For this former soldier, as a forgiven sinner relying on Jesus Christ, he will be led to trust that his killing in war was serving God's purposes—to bring fellow believers among the enemy to glory, to serve God as his instrument of judgment for those who despised the gospel, to demonstrate the evil of war and value of peace so that others involved may seek divine wisdom and comfort and encouragement through the gospel that is intended for all mankind, etc.
The biggest temptation your friend faces is what everyone asking these kinds of questions faces: the temptation to allow human sentiment and judgment on what is good and bad, right and wrong, loving and unloving to stand in judgment on divine providence and decisions on those issues. When we are brought to trust the work and promises of Jesus Christ, we also learn to stand in awe of our good and gracious God rather than to stand in judgment of him.

Witnessing to a friend

Thu, 01 Jan 2004 18:00:00 +0000

I would like to witness to a friend. The only problem is, is that I am only 18 and he is 27. I really look up to him and I find it difficult to take charge and bring up the subject of religion. How should I start my attempts at witnessing?

Answer:

I understand your hesitation in witnessing in this case. You know your friend needs to hear of Jesus his Savior, but you feel awkward because the nature of your relationship has you looking up to your friend as if he were your big brother. Sometimes these are difficult witnessing situations because we feel we have no right to "show a thing or two" to someone who is older and possibly more mature.

First I would suggest you rethink the attitude with which you will approach your friend. If "taking charge" with someone who is older than you makes you uncomfortable, then resolve not to think of these situations as "taking charge," but rather the natural give and take of conversation that takes place in friendship. Because this man is your friend, you will have opportunity to testify to Christ over an extended period of time. Try not to think of the age difference. Focus on the mutual respect you have for each other as friends. Focus also on the best gift you can give your friend, namely, your testimony of the Savior.

Many Christian witnesses have found an opening to speaking about spiritual things with friends as they bring up the word "relationship." Perhaps that word could serve as a beginning point for your witness too. What follows is a broad example of what you might say to get into a witnessing opportunity.

"It seems like we always have a good time. I'm thankful for the way we can talk to each other. But there's a relationship in my life that's even better. That's my relationship with God. How about you? Have you ever thought about your relationship with God?"

Resurrected bodies

Wed, 09 Jun 2010 20:00:52 +0000

I was in a bad motorcycle accident years ago and had to have a leg amputated as a result. On the last day, when we are resurrected, will my new body have both legs again? I sure hope so! I am wondering because Jesus still had the marks of his wounds when he rose.

Answer:

That's an excellent question! When Scripture describes our resurrection bodies, it says that they will be "imperishable," "glorious," and "powerful" (1 Corinthians 15:42-44). It says they will be like Christ's body (Philippians 3:21)—without sin, or any of such effects of sin as liability to decay.

Jesus' resurrection body did still bear the nail and spear marks from his crucifixion (John 20:27), but his body certainly was not the battered and gory mess that it had been on the cross. The marks served mainly to help the disciples recognize him, something that they appeared to find difficult. Descriptions of Jesus in glory as still looking as if he had been slain (Zechariah 12:10, Revelation 5:6) are making a theological point, rather than a literal statement that Jesus will look like a slaughtered sheep or a wounded man (that's probably also the best way to understand verse 2 of the hymn, "Crown Him With Many Crowns," Christian Worship 341). If Jesus' wounds are visible now, they serve the purpose of reassuring and comforting believers. It doesn't seem to follow that, if Jesus' wounds are visible, ours must be, too.

In view of the glorious terms in which Scripture describes our resurrection bodies, I think it's safe to conclude that your legs will be restored. And the way Scripture emphasizes the indescribable joy that awaits us in heaven makes it clear that these questions—although they're very natural—shouldn't trouble us at all.

The Length of Creation

Mon, 28 Jun 2010 21:30:25 +0000

In Genesis we are taught creation was done in six days and on the seventh day God rested. We are taught that a day is from sundown to sundown (24 hours). However, in 2 Peter 3:8 Peter tells us that to God a day can be one thousand years or one thousand years a day. Can this be construed to mean creation may have taken several thousand years? Where do we get the determination that the reference to day in Genesis is the normal 24 hour period?

Answer:

The text of Genesis specifically says that each day of creation was from evening to morning, or a period of darkness followed by a period of light.

Peter is saying nothing about the days of creation. He is saying that time is irrelevant to God. God could have created the world in no time at all. The days of the account in Genesis are days to us, not days to God. They are the pattern for our week.

Even if the days were millions of years, this would solve nothing of the conflict with evolution since the creation account specifically excludes evolution from one kind to another. The only honest way to hold to evolution is simply to reject the creation account and not attempt to make it say something it cannot say.

Personal Relationship with Jesus

Thu, 24 Jun 2010 04:21:32 +0000

I don't often hear Lutherans talk about having a 'personal relationship' with Jesus. Why is that?

Answer:

Lutherans probably don't use the expression because the phrase is so vague. What does a "personal relationship" mean? We would prefer to emphasize clearly that we have faith in Christ for the forgiveness of sins and that this motivates us to live for him. This kind of personal relationship is not a vague, subjective feeling, but a firm trust-relationship based on Scripture.

Communion

Thu, 17 Jun 2010 22:27:02 +0000

Who has the authority to administer communion? I was taught that the called minister was the only one who is given the authority to proclaim the forgiveness of sins that we receive through Holy Communion.

Answer:

The Lord's Supper is given to the Church. Ordinarily, the congregation calls a pastor to publicly administer the sacrament on its behalf. Private individuals normally should not set up their own communion services.

We cannot say dogmatically that one must be ordained to validly consecrate the Lord's Supper, but the regular practice of the Lutheran church has been that only pastors acting in the name of the congregation do this. It has not been considered "appropriate" for laymen to consecrate the Lord's Supper under ordinary circumstances.

In cases where there are no pastors available, however, due to persecution or some other circumstances, a congregation could arrange for a man from their midst to serve as their minister of Word and Sacraments.

The pastor has no special authority to provide a forgiveness of sins that is any different from or greater than the forgiveness which is given by any Christian. The ministry of the keys, the authority to forgive or retain sin, is given to the Church even when only two or three are gathered together (Matthew 18). Any Christian may speak the law and gospel to another Christian. The gospel has the same authority when it is spoken by a pastor or by a lay person.

Suffering and evil

gravitek — Wed, 26 Aug 2009 05:18:41 +0000

How could God allow suffering and evil?

Answer:

This is a classic question. When it's a challenge to the Christian faith, trying to prove that God doesn't exist, it's usually phrased like this: "If God is truly omniscient (all-knowing) and omnipotent (all-powerful) and loving, how could he allow suffering and evil?"
Here is a classic answer.

God exists. Jesus said he does, and he rose from the dead to show that he could be trusted to tell the truth.

God is all-knowing. That trustworthy Jesus said so. And since God knows everything, he is smarter than we are. So he may do or say things that are perfectly right, but we don't understand them, because we're not as smart. We have that experience every day with people who are smarter than we are.

God is all-powerful. In philosophical terms, all-powerful means that he can do whatever he wants. He can always put his will into action.

God is loving. God showed his love for all people by sending a Savior (John 3:16).

Does God allow evil to occur? That depends on how you define evil. Sometimes what seems bad or evil to one person seems good to another person.

But let's grant that God does allow evil to occur. It's only temporary. Death intervenes. Since God is smarter, perhaps that temporary evil actually turns out to be for some good in the end. For example, the Bible tells the story of a man whose brothers sold him into slavery. That was evil. But it turned out for good. The man himself said so (Genesis 50:20).

Since God is smarter than I am, I trust that when he allows evil or suffering in my life, it will work out for my good (Romans 8:28). Since he's loving, I trust that everything really will work out for the best in my life. And since he's all-powerful, I can ask him to get rid of the evil, and trust that if that's what he wants at that time, he can and he will (Matthew 7:7).

Cheating boyfriend

Sat, 05 Jun 2010 04:13:49 +0000

I recently found out my boyfriend, who is also a Christian, has been dating me and another girl at the same time. I want to talk to him about it but I don't know how to do so in a Christian manner. Is there a correct way to confront those who are sinning against us? Or should we silently forgive them and move on?

Answer:

A lot depends on what he—or the two of you together—thought your relationship was and is. You seem to be thinking it was a relationship that should not have involved either of you dating others. Perhaps he did not see the relationship that way. If you had talked about this, and this was your agreement, then your boyfriend's actions most likely indicate that he does not share the same level of commitment to you that you have toward him or the same level of enjoyment with you that you had with him. And it is then your decision whether or not to stay in any kind of relationship with him.

You ask about a Christian way of speaking with him. The words of Ephesians 4:15, "speaking the truth in love," are always a good choice. Speak with him directly, straightforwardly, honestly, and communicate your thoughts, feelings, and honest reaction to what he has done. Explain why you feel the way you do. But in all this communicating, do so lovingly. That is, you are not seeking to punish or shame or hurt him.

Remaining silent is not helpful or healthy. Deal with the issue. Clarify feelings—your own and his. Give thanks that this opportunity has surfaced so that you can learn more about him as he learns more about you. And especially be honest with yourself as you are being honest with him. Treat yourself as the child of God you are in Christ. You are special in God's eyes regardless of how others may feel about you.

Murder

Tue, 08 Jun 2010 23:19:16 +0000

I have a friend who is using the story of Jericho to prove that God condones murder and is therefore imperfect. My friend states that because God told the Israelites to take over the city, he is saying that the murdering of these "innocent" people was okay, and therefore murdering of any sinner is all right. I am unsure what to reply to him. Could you give me some feedback?

Answer:

In Scripture, "murder" means "unjustly to deprive someone of life." As C. S. Lewis wisely put it, all killing isn't "murder" any more than all sex is adultery.

God is the giver of life, and it is up to God to decide when life will end (Job 1:21). We don't charge God with murder every time a person dies. Usually God carries out his decision to end a life directly. He may, however, carry out that decision through his representatives--for example, the government (Romans 13:1-5).

You might also ask your friend what makes him/her so sure that the inhabitants of Jericho were "innocent." The Bible paints a very different picture of the culture and lifestyle of the inhabitants of the land of Canaan (e.g. Deuteronomy 18:9-12).

At the time of the conquest of that land by Israel, God had decided that the lives of the inhabitants of Jericho should end, and that is God's prerogative. Israel was simply acting as God's representative--as the means that God used to carry out his decision.

Prayer to the Father and/or the Son

Wed, 02 Jun 2010 02:45:12 +0000

What prayers do we offer to Jesus and what prayers would we offer to God the Father? Is there any difference?

Answer:

We believe and teach that all Christian prayers are to be addressed to the Triune God -- and this includes addressing any of the three Persons or speaking to the Triune God as all three Persons. The subject matter makes no difference regarding right and wrong, and one way of doing it is neither better nor worse than another.

Prayers may be addressed to God in general. Consider Deuteronomy 6:13, "Fear the LORD your God, serve him only and take your oaths in his name." Prayers may be addressed to God the Father. Consider John 17:1, "Father, the time has come. Glorify your Son, that your Son may glorify you." Prayers may be addressed to God the Son. Consider Acts 7:59, While they were stoning him, Stephen prayed, "Lord Jesus, receive my spirit." While there are no explicit examples of people specifically addressing the Holy Spirit in the Bible, we do not consider it wrong or questionable to address him since he is true God along with the Father and Son.

Funeral Services for Unbelievers and Non-Members

Sat, 29 May 2010 05:38:30 +0000

Are there scriptural verses or examples that are the basis for not (generally speaking) doing funerals for non-believers and/or former members, besides Jesus saying "Let the dead bury their own dead"

Answer:

The most pertinent passages would be those that are clustered about the so-called Great Commission (for example, Matthew 28:18-20, Mark 16:15-16, and Luke 24:46-47). Also very applicable are all passages calling us to love God and our neighbor (Matthew 22:37-39, Romans Romans 13:8-10).

Assuming that the calling body has not spoken on this issue to forbid or encourage its pastor to officiate at funeral services of publicly identified unbelievers or non-members of the congregation, the pastor must ask a primary set of questions like these: "What am I doing here? What is my purpose or goal, and is this compatible with the faithful preaching of law and gospel to serve the souls of the survivors and onlookers? How will I glorify God and enrich souls here, and how might these purposes be jeopardized?"

For the funeral service of an unbeliever there is no comfort whatsoever we can offer. Faithful preaching of law and gospel to the loved ones of the deceased will most likely antagonize and bring anger rather than joy regarding the loved one who died. The temptation to compromise by neglecting pointed law and remaining silent on the damnable nature of unrepented sin is great, and to do so is ultimately loveless and reprehensible for a servant of the gospel and of souls. Merely to preach the gospel (narrowly defined) without the clear application of law is also unacceptable and invites false assumptions among the audience plus rationalizations about the fate of the deceased.

For the funeral of a non-member or former member, I'd have to know more about the circumstances as well as the spiritual condition of the deceased before I say much. Sample questions that may surface include these: Why would a pastor seek to serve a non-member, assuming the non-member has another pastor to serve? If there was no church membership anywhere, why was there such a public confession - a presumed neglect of the public use of the means of grace and Christian fellowship? What basis is there to assume the non-member had a meaningful confession of saving faith? Etc.

Also involved in this matter is the call to serve as spiritual shepherd of a flock. Pastors do not have calls to serve as pastors of a community or straying sheep in general. But there may be circumstances when we not only serve them but do well to publicly testify to their spiritual life in Christ -- based on a private confession of faith known to the pastor -- and explain straightforwardly why we are conducting the funeral service of a non-member in a God-glorifying way that will edify souls.

Forgiveness for a divorce

aneumann — Sat, 10 Oct 2009 16:52:33 +0000

Is divorce a forgivable sin according to the Bible?

Answer:

I do not know what prompted your question, but in an attempt to give an adequate answer, I will stress three things: First of all, divorce does involve or give evidence of sin, real sin, on the part of one or both of the marriage partners seeking the divorce. God's revealed will and desire is that marriages be lifelong.

Second, the sin or sins normally connected with a divorce are certainly forgivable. Christ paid for all sin and God delights in pardoning all sinners. The personal enjoyment of forgiveness, of course, assumes that the sinner is brought to repentance and thus takes both the sin and the work of the Savior seriously. Only a lack of repentance and a willful despising of the gracious working of the Holy Spirit in unbelief fit the "unforgivable sin" category.

Third, some have been observed saying that, despite all this, divorce is sometimes treated as though it were unforgivable. This may stem in part from pastors and spiritual leaders striving to stress the seriousness of this sin coupled with its epidemic spread in our society. There are seldom any real winners, only losers, in a divorce. This may also stem from the popularity of what has been called "planned repentance" in divorce cases. This means that people willfully and wrongly seek a divorce with the conscious plan of "repenting" afterward, after the deed is done. Biblically speaking, that is not the pattern of true repentance. "Repentance" that is humanly planned and produced is not the real thing and is not accompanied by forgiveness.

Artificial insemination

Tue, 27 Apr 2010 04:07:54 +0000

What guidance does the Bible offer Christians about artificial insemination? In what situations is it permissible, and when is it not?

Answer:

The two problems with artificial insemination (AI) and related assisted reproductive technologies (ART) are the risk the process may pose to the unborn child and possible violations of the marital relationship by co-mingling of the egg and sperm of unmarried couples. Just because the process has been "modernized" through technology does not remove it from the scrutiny of Scripture which calls upon us to respect life as it exists already at conception (Psalm 51:5) and to honor the family as created by God to be one man and one woman, joined as husband and wife as one flesh.

Generally AI procedures (often referred to as "in vitro fertilization" or IVF) have a high risk of fatality for the unborn child. Adding a surrogacy component, where the egg or the sperm of a third party is used, makes the situation more complicated and concerning.

As is often the case in this world of sin, situations like this spiral out of control. Today there are thousands of unborn children cryopreserved as embryos waiting to be implanted. The freezing process also increases the mortality of those children. Add to that the issues of divorce, or parents losing interest in having more children, and many of these cryopreserved children are left for experimentation (i.e., embryonic stem cell research) and/or disposal. That is why "Snowflake Adoptions" have been a last ditch effort to save these children by having the embryos implanted in the womb of an adoptive mother.

One caution, however, in your approach to this: As stated previously, the concern is the risk to the life of the unborn child and the possible violation of the marriage relationship in the case of surrogacy. To argue that "it is not natural" is precarious. There are many things we do that challenge the "natural" course of things in our lives: a band aid on a wound, medication to control cholesterol or high blood pressure, surgery to open up a clogged artery or repair a broken bone. Being "unnatural" is not the problem. It is when doing the "unnatural" violates principles in God's Word, that is concerning.

A Christian's two-fold mission is to love God and to love others. No matter what natural or unnatural course of action is being considered, the principle demands us to ask whether our actions, methods and motive seek to glorify God and care for others, or is our first motive to be self-serving. That is why it is commonly stated that in Christian ethics the first issue is motive before considering method.

For more information, visit www.ChristianLifeResources.com and search for "in vitro fertilization."

Accountable Behavior by Christian Youth

Sun, 16 May 2010 21:07:04 +0000

When youth are baptized, attend Sunday school, receive three years of confirmation instruction (6th-8th grades), and then declare their commitment to Christ as Savior before the congregation, what is their accountability? Are they then excused from trying to put Christ first in their lives due to their tender young age? Many give little time or effort for their Lord. How patient or understanding should the church and parents be when most everything else in their lives comes first? Should we think of it as temporary fruitlessness and just rely on the Proverb, "train up a child in the way he should go and he will not depart from it"?

Answer:

You are asking very important questions and you are expressing a concern shared by fellow Christians everywhere when they work with or seek to bring youths to greater maturity in life and in their faith-life. Keep asking the questions, keep talking with the youths (and their parents) about such things, and make a point of speaking with others who have access to youths and share your concerns. Work together to try to make a difference in the specific youths that you have in mind and have access to.

You ask if they are accountable. The answer is yes. They are accountable to God, to the Christian community, their families, and themselves. Assuming meaningful instruction and assuming they were not allowed to participate in the confirmation ceremony mostly out of mere tradition, they should have a grasp on the basics of law and gospel, should see themselves as justified sinners who are called to lead sanctified lives. And more than that, they should have demonstrated a pattern of worship centered in a public as well as private use of the Word of God over a consistent period of time. At the same time they remain immature in so many ways, surrounded by societal and cultural temptations that prey upon their emotional and physical immaturity and inexperience, and are sometimes quite self-centered to the point of embarrassment (this is a key trait of immaturity). No wonder David prayed as he did in Psalm 25:7 and no wonder a special admonition of Solomon was directed at youths in Ecclesiastes 12:1. The strong majority of Christian adults need little trouble remembering how shallow, selfish, thoughtless, rebellious, and prone to self-inflicted wounds they were while young. So while youths are and will remain accountable -- and should be held accountable by the church and family -- they also should be receiving our counsel and encouragement and included in our daily intercessions.

You ask how patient we should be with them. It is impossible to answer that question because our patience and firmness need to be linked to specific youths, not youth in general -- and Christian love will be taking note of the distinctive needs and traits of young people. Careful, loving observation coupled with ongoing encouragements, warnings, rebukes, and mature advice will soon be pretty well equipped to note the difference between youthful folly and open rebellion, between a weak faith and a false, hypocritical faith, between sins of weakness and ignorance versus deliberate sins. We will be more patient with the weak, and less patient with the willful rebel. That's applying law and gospel to others as we want it applied to us.

The passage you refer to, namely Proverbs 22:6, may serve us well in all this. The verb translated "train up" refers to more than passing on information or bare instruction. It has the picture of dedicating or setting a firm foundation upon which a lifestyle is constructed, parallel to building and dedicating a physical structure. This will involve modeling and mentoring, ongoing communication with love and patience, and not a mere informing of right and wrong. When youths are reared in that kind of environment, when they see and learn from the previous generation in an adequately functional family, a value system is being passed on. That will normally carry the youth through the difficult years of youthful immaturity and will bear all the more fruit to God's glory as the person matures.

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