Sunday - day of worship

Thu, 17 May 2012 18:54:32 +0000

Why is Sunday our day of worship if the Ten Commandments state, "remember the Sabbath Day by keeping it holy" and the Sabbath Day is Saturday?

Answer:

The law of the Sabbath declared the seventh day of the week (Saturday) a day of mandatory abstention from all forms of work. This law was part of the Old Testament ceremonial law, which was a "shadow of the good things that are coming" (Hebrews 10:1) when the Messiah would arrive. Now that Christ has come, this law has run its course and served its purpose,

The New Testament specifically tells us that we are no longer obligated by the Sabbath law (Colossians 2:16-17). For this reason, Martin Luther in the Small Catechism re-applied the Sabbath law for Christians as a command not to neglect the Word of God, but to "hold it sacred, and gladly hear it and learn it."

It seems that Sunday became the Christians' meeting day very early in history (John 20:19, Acts 20:7, 1 Corinthians 16:1-2, Revelation 1:10). There was a very good reason. In addition to being the day of Pentecost and the day on which creation began, Sunday was the day our Lord rose from the dead.

We gather on Sundays because that is the day the Church has freely and appropriately chosen for its worship, not because observing a particular day is a commandment from God (Galatians 4:10, Romans 14:5-6).

Witnessing to one who cites logic and science over Scripture.

Sun, 29 Apr 2012 19:51:16 +0000

How can I share the word to save a brother who says, "we cannot know that God exists" and "the Bible is not written by God and has been edited many times"? He chooses to value human logic and science over the Bible. What can I do if he adamantly rejects the Bible and will not take it seriously?

Answer:

There are two main approaches to this challenging task. Without really knowing you or your brother, I cannot recommend the path you might take. But I am positive that the second approach is a worthy approach no matter what.

The first approach is the apologetic approach that precedes a direct witnessing of law and gospel. Apologetics (that is, seeking to defend or show the validity of Bible revelation through the use of reason or empirical evidence) is a discipline that requires homework and usually phases of presentation, seeking to knock down or remove arguments against the Bible that are citing reason or logic as their basis. Here you might study sample apologetic arguments posted on one of many Christian apologetic websites or included in a wide variety of apologetic books available at Christian bookstores. The real basis of your brother's arguments are not so much logic or human reason, but mostly convictions based on generic unbelief that seeks even to deny the natural knowledge of God as well as (in the case you cite) seeking to deny a fair study of the history of the biblical text. Logical and reasonable information alone will not change his heart -- only the unconditional gospel can do that.

That is the second approach, always appropriate. You simply seek the opportunity to witness to the truths of law and gospel, applying the truths of human sin and divine forgiveness on account of Christ and his saving work. Present, and repeat these truths firmly, clearly, patiently and lovingly -- rather than defensively or harshly or sarcastically. Don't argue. Witness. Speak of your love for your brother who is a sinner who has a Savior and who to this point denies that truth. And continue to intercede for your brother in your daily prayers, asking the Lord to use someone else if not you to address these issues to your brother's heart and will.

Showing Respect in Prayer

Mon, 14 May 2012 09:45:08 +0000

Prayer is a wonderful gift from God. I understand that Jesus is my kind, loving friend, and I may come to pray to him with full confidence, but I sometimes wonder if I am being disrespectful. I wonder this when I speak to Jesus as if he is a friend right here with me, right next to me. Am I being disrespectful because Jesus is at the same time the almighty God of the universe, the Monarch of all creation? Is there a point in which prayer can become disrespectful? Does the Bible say anything on how to pray? (Besides the Lord's Prayer, of course.)

Answer:

The Bible does not prescribe set postures for prayer. Standing, kneeling, bowing the head, folding the hands, etc. all have meaning but are not mandatory. Jesus is our friend but also our Lord, so we address him as such. He says we are his friends, but he commends the disciples for addressing him as lord and master. So we address him respectfully but in a familiar way. We remember he is our friend and brother, but don't forget he is our Lord.

No-Win Situations

Mon, 07 May 2012 22:18:59 +0000

People often say they had to pick from the lesser of two evils. Given that we live in a sinful world, would you agree with this concept? Are we really in “no-win” situations sometimes? What does the Bible say?

Answer:

People by making sinful choices can get themselves into a situation in which they cannot avoid sin. I swear to do something wrong, so whether I keep my oath or break it, I am sinning. I sinned by promising to do something wrong and now am trapped, but I should not add one sin on top of the other. I should accept responsibility for my sin and not add to it sins that will hurt others.

Age of the Earth

Sat, 28 Apr 2012 07:37:26 +0000

Growing up as a Christian I had always been taught that the earth was young, probably around 6 to 8 thousand years old. I understand that there are some people (Christians even) who believe the earth is much older. Are there any definitive statements in Holy Scripture about the age of the earth?

Answer:

No, although if you add up the ages of the people listed in all the genealogies, it gives a number like what you suggest. Even with considerable gaps in the genealogies, the earth's age would be in the thousands not the millions.

With Jesus at death

Mon, 23 Apr 2012 17:55:50 +0000

Will we see Jesus when we die or will we have to wait for Judgment Day?

Answer:

When a believer dies, he or she goes to heaven immediately. Their souls are there with Jesus while they wait for the resurrection of the body and judgment. Think of Jesus' words to the thief on the cross and many other passages throughout the Bible and especially in Revelation, for example Revelation 5. The words that we won't see him until Judgment Day refer to those who are on earth, not to those in heaven.

Role of the Holy Spirit

Sun, 22 Apr 2012 18:59:58 +0000

What is the role of the Holy Spirit in the life of a Christian?

Answer:

As true God along with God the Father and God the Son (Jesus Christ), the Holy Spirit participates in the divine works that the Father and Son also do. This would include giving and maintaining our physical lives (creation and providence work) and convicting us of our sin, guilt, and need for the Savior's work so that we may grasp the redeeming work of Jesus through Spirit-given faith. And he in a miraculous way guided the human writers (prophets and apostles) of the Bible books to write precisely what God wanted them to provide for our faith-life.

You ask more specifically what the Holy Spirit does for believers. Luther's famous Explanation of the Third Article of the Apostles Creed offers an excellent summary:

I believe that I cannot by my own thinking or choosing believe in Jesus Christ, my Lord, or come to Him. But the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way He calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and keeps it with Jesus Christ in the one true faith. In this Christian Church He daily and fully forgives all sins to me and all believers. On the Last Day, He will raise me and all the dead and give eternal life to me and all believers in Christ. This is most certainly true.

You also ask if the Holy Spirit is really necessary for spiritual growth and positive changes in our spiritual lives -- or whether sanctified common sense is enough. The Spirit is necessary if we are talking about true spiritual growth, changes in our heart and inner attitudes and motives -- in short, more than external behavior changes. The power of God is needed for such transformations in faith and the resulting faith-life. We can only change external behavior patterns on our own -- which may look good on the outside for a while, but will lack the inner changes in motives and attitude that will characterize the real deal.

For more detailed information, with Bible passages that speak of these things specifically, ask your pastor for a book that will provide that kind of information.

Living with your Girlfriend

Wed, 04 Apr 2012 15:14:22 +0000

I love my girlfriend very much. Though we are too young to get married, we both want to live together. We know that sex before marriage is wrong so we don't do it, but is living with her still a sin if we don't have sex?

Answer:

I am thankful that you are asking this important question before rather than after you and your girlfriend take action in this matter. I also hope that you take the time to speak with your pastor as well as your parents about this -- and that they are able and willing to give you kind and wise counsel. I am especially happy to hear that you love your girlfriend very much. If that is true, then what I say will hopefully make a lot of sense to you.

You ask if it is wrong or sinful to live with your girlfriend if the two of you refrain from sexual activity. If you are able to resist the temptation to sin sexually (including lustful thoughts, talk, and any kind of physical sexual intimacy) then you would not be guilty of adultery or sexual immorality. However, you may very well be guilty of other things that you should think about very seriously. For example:

You would be putting each other into a situation where fierce temptations will come to you. It is not wise or loving to pray "Lead us not into temptation" and then lead each other into situations where temptations are inevitable.
You may be ruining your reputations and losing the respect of others. Normally, other people will simply assume that you are pretending to be husband and wife in the same home and having sex. I don't think we can blame them for thinking this; it's the normal conclusion people in our society and culture would reach. So they will assume you are not living godly lives or pleasing your Savior Jesus Christ -- and your reputations will suffer. If you really love each other, you should try to protect and build up each other's reputation.
If other Christians see you, they may be led to stumble spiritually, and you would be guilty of what is often called "causing offense" spiritually. You would be leading others, especially those weak in the Christian faith, to get the wrong idea about what is right and wrong, wise and foolish among Christians. If you "love your neighbor as yourself," you will not risk this.
You might well be doing damage to your relationships with your parents and other family members whose reputations, desires, and wishes for you will not include this.
You will also run the huge risk of not allowing your boyfriend-girlfriend relationship to grow and mature at a slow and steady pace, which is so valuable. Cultivate your relationship without living together and then, if your relationship grows and matures, living together after marriage will make perfect sense and bring both of you a lot more joy for a much longer time.

May God give you wisdom and strength as you discuss these and other things with people who know you more than I do -- like your parents and pastor.

Non-Lutheran Girlfriend

Mon, 09 Apr 2012 02:28:48 +0000

I'm a junior in college and met my girlfriend during my freshman year. I grew up WELS and she grew up non-denominational, so we differ on several doctrinal points. Do you have any advice for having a 'church talk'? I'm not sure how to go about telling her that I cannot go to a church that I think is biblically wrong on baptism, the Lord's supper, etc.

Answer:

Part of this depends on her personality, her degree of committment to her religion and so on, Is there someone you can talk to who knows both of you, like a WELS campus pastor? Has she gone to church with you? How much have you talked about faith in the two years you have known her? Does she understand how important your faith is to you? Is she an active committed member of her church? All of these are factors. If you naturally talk about your faith, it can lead to naturally talking about how a unity of faith is important to marriage.The most natural way to do this depends in part on the pattern of communication you have already established. Someone who can talk to you in person would have a better understanding of this.

Good works

Fri, 30 Mar 2012 04:41:00 +0000

What is the relationship between faith and good works? Are good works necessary for salvation, even if it's only indirectly?

Answer:

Article IV of the Formula of Concord takes up your question in great detail. When Scripture says that God saves people who “do not work” (Romans 4:5), and that he saves us “not by works” (Ephesians 2:8-9), “apart from observing the law” (Romans 3:28), “no longer by works” (Romans 11:6), and “not because of righteous things we had done” (Titus 3:5), etc., the answer becomes clear. Our good works are not "necessary for salvation" in any way, shape, or form—directly or indirectly, wholly or in part, before or after we are saved, etc.

But this doesn’t make good works “optional” for a Christian. One reason is that God still commands them. The Bible’s teaching of justification by faith alone does not turn the 10 Commandments into the 10 Suggestions. Through our good works, we worship and glorify our Savior God (Romans 12:1-3). We show that our faith is alive and well in front of others, who can’t see our faith but can see the actions that faith produces (Matthew 5:16). And through our good works we love and serve other people.

As Lutherans like to say, God doesn’t need our works, but our neighbor does. “Good works are necessary for salvation” would be a false statement. “Good works are necessary” is true--not for salvation, but for plenty of other reasons.

Marriage to non-member

Sat, 24 Mar 2012 18:07:48 +0000

Can a member of a WELS church marry a non-member of the WELS church.

Answer:

If you are referring to yourself as a potential bride or groom, congratulations! If you are asking the question on behalf of someone else, we join you in wishing the best for them. And I commend you for asking important questions as part of wedding preparations.

You ask if a WELS member is allowed to have his or her wedding service in a WELS home church if they marry a person who is not a fellow member of WELS. Answer: Normally, Yes, because WELS membership on the part of both bride and groom is seldom a firm requirement for this. The Bible does not require that marriage partners necessarily share the same doctrinal convictions or public confession, and we have no desire to establish rules that go beyond Scripture in such things.

Our pastors seek to serve their members faithfully and for their spiritual benefit. If you elect to marry someone whose public confession of faith is different from your own, your pastor will gladly discuss the potential or probable impact of this on your spiritual well-being into the future. You and your pastor will eventually base your decision about wedding plans on these more important issues. And if the potential marriage partner is not a Christian at all (you did not confirm or deny this), then you will especially want to sit down with your pastor to consider yet another set of issues that will likely surface in your marriage.

May God give you joy and contentment as you move forward in considering options that reflect God's best for you!

Happiness

Sun, 11 Mar 2012 20:04:24 +0000

I often hear people defend their decisions by saying, "I know God wants me to be happy." Does the Bible support such a claim?

Answer:

I guess a lot depends on what people mean by being "happy." God certainly does want to give us joy and happiness -- and when the Bible refers to people being "blessed" it refers to their being happy too (as in Psalm 1 or Matthew 5:2-12). And if people are thinking of happiness this way, with God's definitions and standards in mind, we would have no argument with what they are saying and doing.

However, as you say so clearly, and as all of us have observed too many times, people usually mean they want to be "happy" by their own standards or the standards of non-Christian people in this world. God does not want us to be happy in that way, and it is wrong to try to defend bad or wicked decisions by saying these self-centered decisions would be acceptable to God because they would bring us happiness. Happiness that comes from sources contrary to God's will and revealed word are short-lived and ultimately lead to eternal unhappiness. Go back to Psalm 1 and read there how the ungodly will perish rather than be blessed or happy.

Transubstantiation

Fri, 30 Mar 2012 23:30:28 +0000

In one of the Q&As, you mention that a (major) difference between Catholic and Lutheran theology is the doctrine of transubstantiation. At first glance, the Lutheran and Catholic approach to Holy Communion seem to be quite similar. Could you explain?

Answer:

The Catholic church believes that only priests ordained by bishops in communion with the Pope or in the apostolic succession of the Eastern church have the power to consecrate the bread and wine so that they become body and blood of Christ and that nothing of the substance of the bread and wine remains, only body and blood. They also believe that the elements remain Christ's body and blood even after the mass is over. The elements can be reserved in a special place. The elements can be bowed to and prayed to. They believe the mass is a sacrifice. They also curse everyone who does not accept this view.

We believe that, together with the bread and wine, Christ's body and blood are truly present, however, this does not depend on papal ordination but on Christ's institution. We do not accept the adoration (worship) of the host, nor do we believe that a sacrifice takes place. We stick just to what the Words of Institution say.

Prayer requests

Fri, 02 Mar 2012 19:18:38 +0000

One of the most common things I see on Facebook is prayer requests. Does God say anywhere that our prayers are more effective if there are more people praying them? Is there reason to feel guilty if we do not make our prayer requests public so that as many people as possible are praying with us? Or is there guilt if we don't participate in the prayer request, whether or not we know the person?

Answer:

We are encouraged to pray for each other, but nothing suggests that more pray-ers equals more power. In fact, we are warned against "vain repetiion". Elijah prayed as one man and God answered. We certainly can request prayers and pray for those who request our prayers, but mechanical multiplication does not multiply the power. God answers prayers offered in faith as he knows is best for us.

Animals

Tue, 20 Mar 2012 17:45:36 +0000

What does the Bible say about our responsibility toward God's creatures?

Answer:

Humanity is the crown of God's creation and is given dominion over the rest of God's created world (Genesis 1:28, Genesis 9:2). Human beings are also given the animals to use as food (Genesis 9:3). It is sometimes said that the animals were created to serve us, and this is true. But sometimes they "serve" us, not by being turned into usable products, but simply by inspiring our awe at the power and wisdom of God. Read Job 38 and 39, for example.

When we realize that the world's animals are ultimately not ours but God's, we'll also realize that the "dominion" we have been given carries a responsibility for loving stewardship. "Dominion" certainly does not mean "carte blanche to do with them whatever we feel like." Scripture condemns cruelty to animals in no uncertain terms (Proverbs 12:10). In fact, many interpreters see the humane treatment of animals behind some of the provisions of the Old Testament law.

God cares deeply about the animals (Psalm 147:9, Jonah 4:11). God's people will, too.

Christ's Descent into Hell

Tue, 13 Mar 2012 23:32:51 +0000

Could you explain Jesus' descent into hell? What was the purpose and what did he do?

Answer:

The mention of Christ’s descent into hell is one of the last to be placed into the Apostles’ Creed (in the fourth century). It might well be the least understood—or most misunderstood—sentence in the creed. Thank you for asking the question and allowing us to review the biblical and creedal truth.

When Did Jesus Descend? Some people have maintained or merely assumed that the reference is to Christ’s suffering the God-forsakenness of hell, a key aspect of his torment on the cross as our Sin-bearer. Others consider the phrase a vivid way of stressing that Jesus was really dead after his crucifixion by saying he went to the place of the dead. While Christ’s unimaginable suffering and undeniable death on our behalf are truths we cherish, the descent into hell that we confess is not a part of his humiliation but of his exaltation. The creedal phrase summarizes 1 Peter 3:18-20. After Christ died he was made alive again, and in this state of exaltation he descended into hell. In the creed this sentence precedes mention of Christ’s resurrection, another phase of his exaltation. The church fathers who authored the creed were likely thinking of the public disclosure of Christ’s resurrection, the revealing that let the world in on the glorious truth of this event that took place prior to the angels’ rolling the stone away from the already-empty tomb.

Why Did Jesus Descend? Peter says Jesus “preached to the spirits in prison who disobeyed long ago . . . in the days of Noah.” After the successful completion of his atoning work for mankind, he went to hell to preach. In history, some speculative and unbiblical ideas about this have surfaced. Some have taught that Jesus preached the gospel in hell, giving a second chance to souls who rejected the gospel when they were living on earth. Hebrews 9:27 forbids this idea and no Scripture supports it. Some have speculated that Jesus descended into an underworld borderland, a “limbo,” to release righteous souls somehow unable to enter heaven until the work of atonement was completed. There is no Bible support for this idea either. Jesus descended to preach or proclaim his victory over hell and the devil. This idea is not only compatible with 1 Peter 3 and the rest of Scripture, but may be the subject of Colossians 2:15 as well. “Making a public spectacle of” and “triumphing over” the inhabitants of hell in view of his triumph on the cross is Christ’s dramatic way of affirming his victory and leaving no doubt that the gospel of redemption and salvation stands firm despite ridicule and rejection through unbelief.

Why Do We Confess Jesus’ Descent? The Formula of Concord (SD, IX, 3) cites a sermon from Martin Luther that warns us not to “bother ourselves with lofty, sophisticated ideas about how this occurred” as too many in church history have done. Rather we can and should “only hold to the Word” and in this way “retain the heart of this article and derive comfort from it, so that neither hell nor the devil can capture or harm us and all who believe in Christ.” Echoing 1 Peter 3 and Colossians 2, we boldly express joyful confidence. Satan is conquered forever and doomed to his own hell (as an inmate, not the warden). Death and hell are forever subdued and defeated, and this truth is proclaimed throughout the universe. We may boast that we been granted a permanent victory because the risen and ruling Christ has redeemed us once and for all – and hell cannot undo that truth.

Showing forgiveness to a repentant sinner

Tue, 21 Feb 2012 00:31:53 +0000

How does a congregation show love to a repentant sinner?

Answer:

It is a joy to hear of your intentions in this area of congregational life.

The specific circumstances and personalities involved on the local congregational level might change the priorities and particular ways of providing love and the assurance of forgiveness to a repentant brother or sister, but the basics will remain.

We show love and communicate forgiveness by both words and actions, with body language included in both. Keep the miracle of divine love and forgiveness for us sinners central and repeatedly affirm that our showing love and forgiveness is a reflection of divine love that comes first and means the most. Rejoice that God has brought this about and share your joy. The more we keep the primary focus on God's love and pardon, the less room we leave for human disappointments and bruised feelings that are often part of the whole picture in such cases.

Do not allow any words or actions to send a mixed message like, "You are fully forgiven, but . . ." and then proceed to give or imply conditions that are attached to the forgiveness. Love unconditionally as you are loved by God. In some cases it might even be important to go out of our way to impress on the repentant person how serious, how unconditional, and how terrifically wonderful all of this is. Feelings of guilt or sadness due to prior forfeited opportunities may linger long after God has put the guilt away and rendered it a dead issue.

Make use of other brothers and sisters who are knowledgeable with the situation and the person in question. Think of expressing the truth in ways that will most impress the repentant one with the love of God and God's people. Recall the tender but wise love that St. Paul sought from the Corinthian congregation in this kind of situation (see 2 Corinthians 2:5-11). It is worthwhile to apply the truth of the unconditional gospel with clarity, compassion, and with an understanding that Satan seeks to enter the picture with wicked motives.

What is a good answer to give

Mon, 27 Feb 2012 22:21:04 +0000

How do the following passages of Scripture relate to the biblical doctrine of justification by faith alone?

Matthew 7:21
21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who DOES the will of My Father in heaven..."

James 2:24
"You see that a person is justified by what he does and not by faith alone."

Matthew 25:34-35 -- Jesus on Judgment Day points to the good works believers have done.

A friend told me that in Romans 3:28 (For we maintain that a person is justified by faith apart from the works of the law.)
"the law" is referring not to the moral law, but to the ceremonial law,

Answer:

How the following passages of Scripture relate to the biblical doctrine of justification by faith alone is covered in the saying, "We are justified by faith alone, but justifying faith is never alone." Living faith produces works that give evidence of faith.

The only thing that justifies us, that is, that gives us forgiveness of sins is the merit of Christ, which we receive through faith.

Matthew 7:21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven..."

God's will begins with believing in Christ as our Savior. Read John 6:28-29.

James 2:24 "You see that a person is justified by what he does and not by faith alone."

Justified means declared righteous. Our works declare to us and to others that our faith is alive.

Matthew 25:34-35

Jesus on Judgment Day points to the good works believers have done as evidence of their faith.

Romans 3:28 "For we maintain that a person is justified by faith apart from the works of the law."

The text does not say works of the ceremonial law. It says works of the law.

Giving something up for Lent

Wed, 15 Feb 2012 19:13:57 +0000

How is the Lenten Season celebrated/practiced in the Lutheran religion? Do you abstain from any certain types of foods on certain days? In the Catholic religion, it is customary to "give up" something for lent like chocolate or something that you really enjoy. Is this practiced in the Lutheran Religion?

Answer:

Generally, Lutherans do not "give up" something for Lent, although the practice is not unknown among Lutherans. Going without something can be helpful when it reminds us on a daily basis that the Lord Jesus gave up his life so that we might be freed from the curse of our sins. St. Paul reminded the Corinthians: "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (Corinthians 8:9). This is a good reason for what is sometimes called "Lenten self-denial."

Lutherans tend to steer away from Lenten self-denial, however, because it has so often been abused in the Christian Church. Too many people "give something up" during Lent because they think they are making points with God, earning by their self-denial at least a little part of his forgiveness. The Bible rejects this thought completely. Peter wrote: "For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect" (1 Peter 1:18-19). In the hymn "Rock of Ages" we sing, "Nothing in my hands I bring; simply to thy cross I cling."

Lutherans believe that the forgiveness of sins is God's free gift to human beings. They believe that God forgives sins because Jesus met the demands God made of sinners. In the place of sinners, Jesus lived perfectly and obeyed all the laws God had set down for sinners. In the place of sinners, Jesus died, enduring the punishment God had decreed for sinners.

Because they believe that forgiveness is theirs because of Jesus' life and death, Lutherans focus on Jesus' life and death during the season of Lent. On the Sundays of Lent they watch as Jesus battles and overcomes Satan and his cohorts. During special services during the week, most Lutherans review the story of Jesus' final days on earth--his visit to the Garden of Gethsemane, his betrayal, arrest, trial, crucifixion, death, and burial.

Offerings

Tue, 14 Feb 2012 21:38:42 +0000

How much offering should I be giving? Is this based on income and if so is there a formula? I want to be giving plenty but can you give too much or too little?

Answer:

When you submitted your question you indicated that you desire to give generously in your offering of money to the Lord. This brings me joy. It is not surprising that you ask if there is a formula or some kind of helpful guideline provided in the Bible to indicate specifically how much we should give. I have also asked the question, and I imagine millions of believers before us have done the same.

Short answer: No, the Bible does not provide a specific formula or anything that comes close to determining a dollar amount that God's people are to give for the sake of gospel work and related efforts of believers to serve souls within and beyond the church. The Bible has many passages and sections that make it crystal clear that giving offerings is what God desires of us and what believers desire to do to God's glory and the welfare of many others. And the strong majority of passages that offer what might be called instructions or guidelines in giving deal mostly with attitudes, nor amounts. A good example of this is 2 Corinthians 9:7, "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver."

The guidance given in 1 Corinthians 16:1-2 tells us that our offerings are "based on income" and suggest some kind of percentage approach: "Now about the collection for the Lord’s people: Do what I told the Galatian churches to do. On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made." There was obviously a correlation being made between the "sum of money" given and a person's "income" -- whether that be from wages, savings, interest, inheritance, or whatever. That's perhaps the closest thing to a "formula" we are given in the New Testament.

Discussions of the Old Testament tithing regulations often surface in this kind of conversation. The covenant regulations of the Sinai (or Mosaic) covenant that governed Israel prior to the arrival of Christ called for what appears to have been a series of tithes (10%) from the people. When all tithing passages are set side by side, many scholars conclude that each obedient Israelite family gave an average of 23.3% of income (including produce and animals) per year. It should also be noted that this did more than support the priesthood and tabernacle or temple worship; it also went to provide for many social and political functions that we today support through taxes to governing authorities beyond our religious freewill offerings. And there is no hint or suggestion that such an approach to giving is part of God's will for believers now. Today the amount or percentages are fully in the matter of Christian freedom.

Where does this leave us? Some voluntarily make use of the tithe (one of them, not several) or 10% as a guideline or starting point for determining their offerings. This is orderly, reflects one's income, and in the opinion of many is generous. And generosity is clearly to be part of our approach: "Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give . . . (2 Corinthians 9:6-7). Other than that, retaining the emphasis on our attitude and keeping our focus on God's giving to us and for our spiritual and physical well-being will likely move us to find joy and comfort in giving generously and cheerfully. Does this offering accurately reflect my love for my Lord and my desire to help my neighbor and share the gospel here and elsewhere? Does this amount or percentage reflect my commitment to my Lord who loved me first and my commitment to show love for the bodies and souls of others in this world? Those regularly asked questions will hopefully yield rich dividends of joy and contentment along with offerings of integrity coupled with generosity.

It has been well said that our giving of money is not so much God's way of raising money but his tool to raise maturing children. May we always be counted among them!

Recent Contraception Rules

Wed, 08 Feb 2012 19:47:14 +0000

In light of the Obama administration's rule for religious entities to provide contraception through their insurance, what does the Bible say about personal use of contraception in general? Is it even proper for married couples to use contraception?

Answer:

In the 1968, Volume 65 issue of the Wisconsin Lutheran Quarterly, in an article entitled, "Birth Control as Ethical and Pastoral Problem" the author, Hans Kirsten, writes: "According to the reformers, then, sex is something of positive value, given to man to be enjoyed within the prescribed limits, that is, within marriage and in obedience to God's command. It is to be received in the sense of Paul's word to Timothy: 'Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, "(For) every creature of God is good, and nothing to be refused, if it be received with thanksgiving"' (1 Timothy 4:1-5).

"With this view, then, also birth control will be seen in a different light, namely, as a responsible manner of meeting the problem of the limits to be set on marital relations. Methods, too, of forestalling conception like the "rhythm method" will not be seen as violations of the essence of marriage or as mere concessions to human weakness."

Kirsten also referenced a valid cause for using some form of birth control, that is, in consideration of a woman's frailty. He was acknowledging that the life of the mother and/or the child would be in peril with additional pregnancies.

Kirsten's presentation on birth control is essentially reflected in the Christian Life Resources booklet entitled, "The Christian and Birth Control" (1999) where, in chapter 1, it is written: "What is important to remember is that children, regardless of timing, health or convenience, have the simple title of being blessings from God. Decisions rooted in an attitude that children are anything less than a blessing from God reflect a motive that doesn't understand God's will on the matter."

You can learn more about a Christian outlook on birth control by visiting the website of Christian Life Resources at www.christianliferesources.com and searching for "birth control."

Understanding the Book of Revelation

Thu, 26 Jan 2012 19:04:02 +0000

Why do I find the book of Revelation so difficult to understand? At times it is confusing.

Answer:

The book of Revelation IS a challenging book not only for you but for many, perhaps most, Bible readers. And there are reasons for this:

Revelation is a good example of a genre of writing known as "apocalyptic literature." Remember that God has employed different kinds of writings to convey his message to us: historical narrative, poetry, and predictive prophecy in addition to apocalytic (revelatory) prophecy. Each genre has its own characteristics and often takes some getting used to. Apocalyptic literature employs graphic dreams or visions along with vivid descriptions of unusual scenes or events that are often rather surreal and fantastic, giving the reader a sense of wonder in addition to pertinent information about coming events. The symbolic use of numbers and cyclical patterns of repeated information conveyed in changing images is also common. But, again, it takes some getting used to.
Revelation draws on information previously given in earlier books of the Bible and kind of assumes that the reader is familiar with that earlier information. To read this 66th book of the Bible without a firm grasp on the content of the first 65 can prove problematic. Earlier apocalyptic books in the Old Testament like Daniel and Zechariah especially should be studied in this connection.

The overall emphasis of Revelation will likely be understood even when many of the details elude our understanding. The ultimate victory of Christ and his people over all forces of Satan and evil people is unmistakable. But it should be admitted that when people seek to get a firm handle on the details of the visions or fantastic scenes, a lot of subjectivism and varied ideas often surface. This is why someone relatively new to this kind of book is usually invited to trustworthy commentaries on the book. This is where I would point you at this time.

When submitting your question you indicated that you are a member of WELS. So I suggest that you speak with your pastor and ask to borrow a book or two from his library. The commentary on Revelation by Professor Siegbert Becker (its title is A Distant Triumph Song) and another by Pastor Wayne Mueller (Part of the People's Bible series) are especially helpful. Don't forget to read the introductory material of those books. They will help you as you then proceed to work through the chapters of the book of Revelation itself. These volumes are available through our Northwestern Publishing House.

Staying the Night

Mon, 06 Feb 2012 02:17:23 +0000

Is staying the night at a boyfriend's/girlfriend's house without having sexual intercourse or any type of immoral actions still wrong?

Answer:

I understand your question to be this one: "Is it always sinful to stay overnight with someone of the opposite sex whom you are dating?" 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.

Evangelical pastoral practice in counseling requires knowing the people and circumstances much more than I do. Speak with your parents and those of your friend. 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.

Soul and spirit

Tue, 31 Jan 2012 18:08:46 +0000

Does the Bible use the terms 'soul' and 'spirit' interchangeably, or are they two distinct parts of a person? If so, how are they distinguished?

Answer:

There are several words in Hebrew or Greek that can be translated "soul" or "spirit," and they are not entirely interchangeable. Each word covers certain "territory" that the other words don't. For instance, one Hebrew word often translated "soul" can also mean "throat," "living thing," or "person" (just as when we say, "That congregation has 200 souls"). The word translated "spirit" can also mean "wind" or "breath." The situation in Greek is very similar.

On the other hand, there is a lot of "overlap" in the meaning of these words. When they are used for the non-material part of a human being, they seem to be talking about the same reality from different points of view. For instance, the sacred writers prefer to use one term that's often translated "soul" to refer to what human beings have. They like to use another term (translated "spirit") for what the angels have, too.

Scripture most often refers to human beings as two "parts," not three (See Ecclesiastes 12:7 and Matthew 10:28). When both "soul" and "spirit" occur in the same verse (as in Luke 1:46-47, 1 Thessalonians 5:23, or Hebrews 4:12), the point usually isn't to make a distinction between them.

Surrogate mother

Sun, 22 Jan 2012 17:51:57 +0000

Is it wrong for a woman to be a carrier for someone else's child providing their motives are not financial, but out of Christian love?

Answer:

Christian love begins first with loving God and then loving others (Matthew 22:36-40). As such, a decision to participate in a surrogate parenting role involves both a concern for what pleases God as well as for what serves others.

A surrogate mother carries the developing embryo created from the sperm and egg of another couple. Sometimes that other couple is indeed a "couple," and sometimes they do not know each other, and the surrogate is simply carrying a child so that one person or a non-participating couple or a same-sex couple can have a child.

As one considers both love for God and love for others, the following considerations are important:

First, Scripture is silent on the specific practice of surrogate parenting. The closest reference is the account of Mary becoming pregnant by the Holy Spirit and bearing Jesus. In that case, however, Mary is the biological mother of the Savior.

Second, and most problematic, is the process that enables surrogate parenting. Surrogate parenting relies on in-vitro fertilization (IVF), a process that mixes egg and sperm in a Petri dish, allows the embryo to develop, and then implants it in the womb of a woman. IVF has become common yet it remains a very dangerous procedure for human life in the embryonic stage. According to the CDC (http://www.cdc.gov/art) the chances of a live birth from an IVF procedure are as follows:

30% to 35% for women under age 35
25% for women ages 35 to 37
15% to 20% for women ages 38 to 40
6% to 10% for women ages over 40

A lot of human beings in the earliest stages of life die in these IVF attempts. Note that these numbers do not include the embryos lost to cryo-preservation or that were destroyed for looking less-than-ideal for transfer into the womb.

The ideal procedure would be the ability to take sperm and a single egg, fertilize them, and as that young life matures to the appropriate level, implant it in the womb where it continues to grow normally to birth. Unfortunately, according to statistics, that is not how it usually goes.

Third, there is concern over how to view a surrogate in regard to the one-flesh relationship prescribed by God. Clearly Scripture teaches in Genesis 1 and 2 that procreation was to occur from the joining of one man and one woman. Bringing in a third party casts into question that relationship.

There is the less-controversial role that loving women can play in volunteering to carry a pregnancy for a cryo-preserved unborn child that otherwise faces termination. This process is often called Snowflake adoption.

While Snowflake adoption still involves some of the hazards of the IVF process, it is the only alternative available to the destruction of young lives in their embryonic stage. For more information on Snowflake adoptions visit the website of Christian Life Resources at www.ChristianLifeResources.com and search for "snowflake."

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Understanding the Book of Revelation

Staying the Night

Soul and spirit

Surrogate mother