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."

Ten Commandments

Sat, 14 Jan 2012 11:32:00 +0000

Why do Lutherans use the version of the Ten Commandments listed in Luther's Catechism? This version omits the commandment about idols and then splits the commandment about coveting into two.

Answer:

The Hebrew version of the Bible says there are "Ten Words" (Exodus 34:28) but it does not number them. As a result there have long been three systems of numbering.

The system Lutherans use is the same as the numbering of the Catholic church, which Lutherans simply retained.

The system of splitting the 1st Commandment and combining the 9th and 10th is used by most Protestants.

In the third system the first Word is not a commandment but the introductory formula, "I am the Lord your God who brought you out of Egypt." Then there is one command about idolatry and one about coveting.

The Lutheran version does not skip a command, because if all idolatry is forbidden, obviously worshiping images is forbidden. The case for dividing the coveting command is supported by the fact that these commands are in different order in the two versions of the 10 Words in Exodus 20:17 and Deuteronomy 5:21.

A deal with the devil

Sun, 01 Jan 2012 15:19:23 +0000

Is it possible for a person actually to make a deal with the devil?

Answer:

The concept of making a deal with the devil or selling one's soul to Satan in exchange for something is rooted in secular literature and folktales, but has no Bible basis. Johann Wolfgang Goethe's fictional Dr. Faustus made such a deal with the devil. Other fictional stories are based on that premise, notably short stories by Washington Irving, (The Devil and Tom Walker) and Stephen Vincent Benet (The Devil and Daniel Webster). To repeat, the Bible has no example of a person “selling his soul” to Satan, and Scripture never implies that making a bargain with the devil is possible.

At the heart of such a concept is some truth and lots of error. The truth part takes Satan seriously. He is powerful, deceptive, and constantly seeking to lead people away from revealed truth of Scripture and saving faith in Jesus Christ. The error in all this forgets that the devil is really not an independent agent and warden of hell; he is an inmate in hell and subject to God's authority and will. Those who do evil and choose to despise Christ and God's gracious will for their faith and faith-life end up joining Satan in opposition to God and will forfeit divine blessings as they receive expressions of God's just judgment just as Satan does and will continue to do. The devil doesn't ultimately cause all this; they do, tragically and unnecessarily. This is their own fault. They really sold their soul to wickedness and forfeited divine blessing.

General word of wisdom: Neither underestimate nor overestimate the power and deceptive nature of the devil. Be alert to his working yet never forget he is already defeated and not an independent agent who enjoys freedom to work evil. And never neglect or underestimate the power and comfort of the gospel of Jesus Christ for ourselves and the world!

Epiphany

Wed, 11 Jan 2012 18:53:54 +0000

What is Epiphany?

Answer:

Here are some comments from Christian Worship: Manual (NPH, 1993):

The origins of the feasts of Christmas (December 25) and Epiphany (January 6) are elusive. The word epiphany comes from the Greek and means “appearance,” referring to the appearance of Christ as the Savior (see Titus 3:4). It is almost certainly the older of the two festivals, with the written traces of an Epiphany celebration from Clement of Alexandria at the end of the second century. Other eastern writers confirm the identification of January 6th as the birth date of Jesus. At the same time in various regions of the east the coming of the Magi, the baptism of Christ, and his first miracle at Cana were celebrated on this day. As with the date for Christmas, various explanations have been advanced as to why January 6th was chosen as the Festival of the Epiphany. ...

In the Western church, the Festival of the Epiphany was adopted as the day on which to recall the coming of the Magi to worship the infant King. The twelve days between Christmas and Epiphany came to be known as “the twelve days of Christmas.”

Planning Christian Worship excerpt:

The readings during the Epiphany season carry forward the emphasis in the readings for Christmas Eve and Christmas Day, the theme of Jesus revealing himself to us as God and Savior. At the same time the readings present us with a real conundrum. The conundrum is that he hides the manifestations of his deity, so that his glory remains a secret and a mystery, even while he is revealing it. All the riddles are present in the readings for the Feast of the Epiphany. The theme present in all of the Epiphany readings is: He shows his hidden glory to those he calls. You may notice that in many of the Epiphany season readings appropriation is much easier than application. There is a good reason for that: In Christmas and Epiphany our attention is on getting to know Jesus, who he is and how he works; thus there is not so much emphasis on our response beyond the response of faith, which itself is always seen as his work and not ours.

From Proclaim: A Guide for Planning Liturgy and Music (CPH)

Not even so rich a feast as Christmas prepares the worshiper for the opulence of Epiphany. At first glance, Epiphany may seem simple and direct: the Magi offer their worship and sacrifices to the Child born on Christmas. But Epiphany is much more.

Epiphany is about Christ's birth; it is the nativity celebration of the East.

Epiphany is about the Magi, the coming of the Gentiles, as the prophets had proclaimed, to offer gifts as a sign of the end of the division of humankind and the acknowledgment by the nations of Israel's God.

Epiphany is about the Baptism of our Lord. Jesus is the true Israelite who crosses the waters of Jordan, conquers the ancient serpent, readies for the baptism of His death and resurrection, is identified as the Lamb of God, declared God's Son and Servant, and anointed by the Holy Spirit with kingly gifts.

Epiphany is about Cana, its water turned into wine in anticipation of the wine of the new covenant, the espousal of Christ to the Church, and the eschatological wedding of the Lamb.

All this is a part of the history and meaning of the festival. Epiphany is a celebration fit for an Eastern monarch. Everything is in abundance, and a new surprise is hidden behind every veil. Orderly western minds have separated these themes and fixed them to Christmas Day, Epiphany Day, the First Sunday after Epiphany (Baptism of Our Lord), and the Second Sunday after Epiphany (Cana in Series C). Yet, they remain permanent and essential aspects of the festival itself. The historical events we celebrate are the rays of God's glory in history within which He reconciles Himself to us and us to Him. The Light of the world has come, and the glory of the Lord has risen on us. God's Light bathes the feast and drives away all darkness. The festival, indeed, has been called the Feast of Light.

The word "Epiphany" refers to the appearance of a god among mortals. The same word was adapted to describe the visit in state of a king to a favored city. He was greeted with pomp. Days were spent in feasting and revelry, all at the king's expense. He granted generous gifts and gave tokens of his favor. All this was his "epiphany." The epiphany of Jesus is the Lord's gracious appearance to His people with signs and wonders and favors given at His own expense.

The season of Epiphany opens with the splendor of the festival on January 6. The ancient character of Epiphany Day and the significant role it plays in presenting the Biblical keys to an understanding of Christ's person and work should encourage every congregation to celebrate the festival on January 6 even when it falls on a weekday. If the festival is not celebrated, it remains merely something after which Sundays are counted. (Where sufficient reasons exist for not keeping the festival on January 6, a congregation may consider celebrating it on the Second Sunday after Christmas.)

The First Sunday after Epiphany is the Festival of The Baptism of Our Lord. As for Epiphany Day itself, the color for the Baptism is white. We see Christ rise out of the waters of Jordan and the Spirit anoint Him, and we hear the Voice from heaven declare Jesus to be the Beloved Son….

The same Voice and words heard at the Baptism of our Lord close the season on the last Sunday after the Epiphany, Transfiguration. On that day Jesus is bathed in the heavenly light proclaimed on Epiphany. Indeed, Jesus is revealed to be the glory of God. Appropriately on this day the color is again white.

Lutheran teaching concerning Mary

Mon, 26 Dec 2011 18:14:39 +0000

I recently read online that Martin Luther believed and taught both the Perpetual Virginity and Immaculate Conception of Mary. Is this true? If so, Does WELS affirm these beliefs about Mary?

Answer:

Luther did not believe Mary was without sin. In German it was common to refer to her as heilige Jungfrau (holy virgin) but this no different than referring to St. Paul or St. Peter. It also emphasizes that she remained a virgin till Jesus' birth. In Latin Mary was comnonly called semper virgini (always virgin). This was interchangeable in usage with heilige Jungfrau.

There are three theories about Jesus' "brothers and sisters." 1) They were children of Mary and Joseph born after Jesus. 2) They were children of Joseph from a previous marriage. 3) They were cousins of Jesus. Catholics believe theories 2 or 3 for doctrinal reasons. Luther seems to have retained this traditional belief without accepting the sinlessness of Mary. Most WELS teachers believe theory 1 explains the biblical evidence. This is considered an open question.

Santa Claus

Thu, 01 Dec 2005 17:29:25 +0000

My husband and I are on opposite ends of the spectrum where Santa Claus is concerned. I want to allow our children to believe in Santa. My husband does not.

He sees this tradition as a lie and says we are knowingly deceiving our children.

I view it as another part of the fun and magic of the Christmas season. I am confident that we can instill the knowledge of the true meaning of Christmas in our children, and not allow Santa to take away from celebrating the birth of Jesus.

Is there a WELS position on the tradition of Santa Claus Is it considered adiaphora, or a sin (lie) to allow our children to believe in the existence of this fictional character?

Answer:

In some ways the custom of Santa Claus is similar to that of the Tooth Fairy. Both can be childhood games that we play with our children. It is true that Santa Claus could interfere with the spiritual life of children, if parents allow it. If they teach their children to be good in order to receive gifts at Christmas, it can give the impression that they should be good for the wrong reason.

This is not to say that it is a sin to speak of Santa Claus during the Christmas season. Yet it does point out how this custom could confuse children and blind them to the scriptural message of Christmas, especially if parents are not careful in how they present it.

You ask about how to include both Santa Claus and Christ into Christmas. Perhaps one way to incorporate both in the Christmas season yet separate Santa Claus from Christmas is to associate Santa Claus with Saint Nicholas Day, December 6th. In some cultures it is customary to hang up stockings and fill them with small gifts the night before. This would help to separate Santa Claus from Christmas Day and yet still allow some of the traditional elements of a jolly old man in a red suit to be incorporated into the Christmas season in a simple and low-key manner. That way Christmas Day can be reserved for what it is, the celebration of the Savior's birth. I know of a family that used this approach. Perhaps it is something that would work in your family.

What constitutes a saint?

Sun, 13 Nov 2011 12:32:27 +0000

Catholics seem to have hundreds of saints. What constitutes a saint? Are there certain requirements for saints? Is Mary or Joseph a saint?

Answer:

NIV2011 chooses to avoid the word "saint" because of its potential for misunderstanding. But in Scripture the "saints" are believers (Psalm 85:8-9, Ephesians 1:1)--persons who have been declared "holy" through their faith in Jesus. That includes you and me.

Roman Catholicism denies that all believers are saints, but only certain Christians who were exceptionally devoted to God during their lives on earth. Nobody really knows how many saints and "beatified ones" there are in Roman Catholicism, but some say there are more 10,000. Joseph is a saint; the Virgin Mary is THE saint par excellence.

After a candidate for sainthood dies, his or her life is investigated for faithfulness to Roman Catholic teaching and outstanding piety and virtue. If a special panel of Vatican theologians approves, the candidate is then declared "venerable."

The next step is "beatification." Since the candidate is supposed to be able to help believers on earth from his or her place in heaven, the candidate needs to demonstrate this by performing a miracle after his or her death (except in the case of martyrs). If a miracle takes place, the candidate is declared "beatified," meaning that "veneration" of him or her is permitted (not commanded) in a particular area of the church (not everywhere).

The next step is "canonization," which the pope may declare if another miracle takes place. Canonization makes the person a "saint" who must be venerated as such by the whole church.

In Roman Catholicism, the saints are persons who acquired more merit while on earth than they needed for their own salvation. They can therefore share this "excess" merit with other believers (Catechism of the Catholic Church 956) and help in their salvation. Roman Catholics are taught to ask the saints to pray for them (Catechism of the Catholic Church 2683), and the saints' prayers are said to be much more efficacious than those of believers still on earth.

Despite the fact that they address prayers directly to saints in the second person, Roman Catholics sometimes claim that this is praying "with" the saints rather than "to" them. In a similar way, Rome teaches people to venerate the saints, direct prayers to them, expect help from them, and attribute to them a role in our salvation--and yet denies that this amounts to "worship." You be the judge.

it is certainly highly commendable to honor those believers who have gone before us, to rejoice that together with them we make up one Church, and to look to their earthly lives as examples for us to follow. The fundamental problem with Rome's teaching about the "saints" is the problem with Rome's teaching in general--its denial that, by faith in Jesus Christ, all believers have already been declared as "saintly" as we need to be to enjoy eternal life with God.

Singleness

Mon, 14 Nov 2011 22:54:05 +0000

I am a 36 year old woman and have never been married. The Bible specifically says that "it is not good for man to be alone" in Genesis and also talks a lot about marriage and companionship. Why would God choose to not provide me with that companionship?

Answer:

God's words in Genesis 2:18 teach us that, in general, men and women have needs that are appropriately met within marriage. That doesn't mean that single persons are somehow out of sync with God's will or of lesser value in God's kingdom. We wouldn't think that about St. Paul (or about Jesus himself), would we?

Here we need to understand Scripture's doctrine of vocation--i.e., the teaching that God calls each one of us to a unique role or place in life, from which we offer loving service to him and our neighbor (1 Corinthians 7:17). Singleness is a perfectly legitimate and uniquely blessed calling from God that presents its own special opportunities for service. In fact, as Paul explains (1 Corinthians 7:8, 1 Corinthians 7:32-35), in some situations it may be that a single person can serve in ways that a married person can't.

God often calls us to different roles at different times in our life, and I can't say what he has in store for your future. But I'd like to encourage you to embrace your role as a daughter of the King who, for now, he has chosen to keep single. Undoubtedly he has done this because he loves you and those around you, and right now this is the way that you can serve him and others best.

Feeling close to God

Wed, 09 Nov 2011 07:46:02 +0000

Someone close to me tells me that they don't get much out of church and they don't feel close to God. They are looking at other churches, other denominations. I've explained that our faith comes from hearing the Word and salvation from believing in our Savior, regardless of our feelings. But I don't want to ignore the fact that feeling distant may leave them vulnerable to false teachings. How can I help them?

Answer:

You're right to be concerned about this person. What they're saying sounds like a misconception about "church" that's very common in American consumer-culture: the idea that we go to church in order to "get something out of it," the "something" being defined as a sudden rush of religious feelings. Many churches capitalize on this idea very skillfully, offering the worshiper an experience that differs very little from a pep rally or rock concert. Worshipers are then taught to interpret the emotions they feel as an experience of the presence of God. But things are not always what they seem.

In my view, two teachings of Scripture need to be emphasized with your friend: who we are, and where God is. When the message of the Gospel starts sounding like "the same-ol' same-ol," usually it's because our sense of how deeply we need God's forgiveness has faded, and we need to wake it up. Encourage your friend to spend quality time in prayerful self-examination according to the law of God and to go deeper than just "the big stuff." Think about the hundreds of unclean and unkind thoughts that flash through our minds every day. Think about how subtly and skillfully we turn every discussion to make it all about "me." Think about our shocking neglect of our neighbor and their needs, spiritual and emotional as well as physical. Think carefully about what God says each one of these sins deserves; and if we're at all unclear about what they deserve, take a good, long look at our Savior on his cross. When we really understand who we are and what we've done, we won't take a "ho-hum" attitude toward the proclamation of God's forgiveness. We'll willingly die for it.

Then, encourage your friend to think about where God says he wants to be found. As our Lutheran fathers put it, the last thing you as a sinful human want is a direct and genuine experience of God apart from the means he has appointed. Those means are the spoken word of the Gospel, the water and word of Holy Baptism, the bread and wine of the Lord's Supper. In the Lord's Supper, for instance, we have the body and blood of the Lord Jesus himself placed on our tongues (Matthew 26:26-28). In this life, a more direct and genuine experience of the presence of God isn't possible; and whether or not we feel his presence there has nothing to do with anything.

All this isn't to excuse congregations that offer boring and lifeless worship week after week. But the way to enliven worship isn't to repackage it as a pep rally or rock concert. The way to enliven worship is through a lively sense on everybody's part that God is here in the means of grace, offering himself and his pardon to guilty sinners--and we know it, not because we can feel it, but because he promised it. When we truly understand that, we'll usually find our religious feelings pretty much taking care of themselves.

Old Testament and God

Fri, 14 Oct 2011 16:05:39 +0000

Why do we Christians hold the Old Testament to a different meaning than the Jewish faith has held for thousands of years regarding the coming of the Messiah? I have not come across a Jewish document, rabbi, or Jewish believer that does not hold the belief that when the Torah (the first five books of the Old Testament) speaks of the coming Messiah, it clearly identifies a man who will establish an earthly kingdom and return Israel and its people to its proper place.

Answer:

This is the subject for a book not for a brief reply. We would have to go through all the prophecies. The New Testament clearly shows how the prophecies were fulfilled in Christ.

The real issue is what kind of kingdom the Old Testament talks about, a kingdom of the gospel or a kingdom of the sword. The key question is: What is the way of salvation that God offered to people living then? As Paul shows in Romans 4, the way of salvation in the Old Testament was by faith not by works. When the Jews lost the view of salvation by faith alone, they could no longer understand the prophecies. Also Romans 9-11 teaches that not all Jews are the spiritual Israel, but only those who have the faith of Abraham are heirs of the promise.

There is actually very little about this in the Torah, so it is hard to know what you are referring to. Most Jewish millennial ideas come from the latter prophets not the Torah. Where in the Torah do you see these things?

Prayer and worship

Sun, 02 Oct 2011 14:53:34 +0000

I'm trying to better understand the Catholic practice of praying to Mary and the saints. I've always believed that if you pray to anyone other than God, what you're doing is a form of worship and therefore directly violating the first commandment. Am I wrong? What specifically does the Bible say on the topic of prayer as worship? What about responding to those who say that by praying to Mary, what they're doing is not worship, but simply honoring her as the mother of Jesus?

Answer:

Catholics try to make a distinction between the highest form of worship which is given only to God and a lower form of veneration or adoration given to the saints. Mary receives something in between the two.

That this is simply a word game and not a valid distinction is clear from looking at the content of the prayers to Mary. These prayers do not simply congratulate her on being the mother of God. They ask her to play the role of being an assistant in obtaining salvation for people. Calling this by a different name does not change its nature. It is worship which is idolatrous.

The fact that Catholics call it by a different name cannot excuse it. If people make this claim, ask them to show you a prayer book with the prayers to Mary and ask them to explain how these prayers can be understood as anything less than worship.

Is there an unforgivable sin?

Sun, 11 Sep 2011 16:10:53 +0000

I am teaching a junior high Sunday school class where the question came up, "Is there an unforgivable sin?" How would you respond?

Answer:

Any sin of which a person does not repent is not forgiven. Christ paid for that sin, but without faith the person does not benefit from that payment.

But the term "unforgiveable sin" refers to the sin against the Holy Spirit (Matthew 12:22-32). The reason this sin is unforgiveable is that it is a permanent, malicious rejection of the Holy Spirit's testimony to Christ. A person who is concerned about sin and who has a troubled conscience has not committed this sin.

Losing our salvation

Mon, 12 Sep 2011 21:44:00 +0000

Many Christians believe the doctrine of “once saved, always saved” – that once we’re born again, we can never lose our salvation. I know as confessional Lutherans we believe Christians can forfeit their salvation, as 1 Corinthians 10:12 warns. But others contend that really the Corinthians had just fallen out of fellowship with God, but they hadn't lost their salvation. They argue: Can someone who is born, become unborn? My question is, can a person who has truly been born again, become spiritually unborn?

Answer:

People who have been born can die. People who have been born again can die again. The Bible speaks often of people who have fallen from faith. The Bible says both that people can fall from faith and that God will keep us safe. We have to let both of these truths stand.

Among the many passages about this are Galatians 5:4 and Matthew 13:18-22. These passages do not say that the people who fall are just out of fellowship for a while, it says they have fallen from grace. We have to remain with what the Bible says, not with what our theory requires. See also Hebrews 6:4-6.

Eating Disorder and Self Injury Behaviors

Sun, 21 Aug 2011 19:56:32 +0000

I have struggled with an eating disorder, depression and self-injury for many years. I feel guilty when I act on my eating disorder and self-injury urges because I know that God does not want me to harm my body since it is a temple of the Holy Spirit, but are these behaviors really sins since they are born from mental illnesses? If they are sins, can I truly repent of them if I know that I will engage in the same behaviors again? And if they are sins and I can't truly repent of them if I know I will do them again, can I truly be forgiven?

Answer:

Many people who are afflicted with addictions and mental health issues struggle with the same spiritual struggle that you describe going on within yourself. The key question is the one that you ask, "Am I really forgiven in view of all the ‘ifs’ connected with my affliction? This cross is so great because I can’t seem to find any comfort as I struggle with it.”

But the fact that you are not alone in this struggle is of little comfort because it is your personal anxiety and doubts about this issue with which you are wrestling. How do you find comfort?

In general, I would suggest that you think about your affliction as both sin and disease. Let me explain that in much more detail. You have a body. You have a soul. You have an emotional make-up that is a part of your mind. One really cannot be separated from the other. If you separate your soul from your body – we call that death. You cannot exist without both a mind and body and a soul. There is a physical part of you, a spiritual part of you, and a rational and emotional part of you.

You live in a culture and in a society that has labeled what you have as a mental illness – a disease. Yet it is a mental disease that impacts your body and your soul. You have an eating disorder which is dangerous to your body, and you injure yourself in some way, hurting your body. As a child of God you feel guilty about hurting yourself in both ways. God says to us: I Corinthians 6:19-20, “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body.”

I pray that you will examine the words of the above passage carefully. We all understand the Law part of that statement – “…your body is a temple of the Holy Spirit…” (coupled with) …. “Therefore honor God with your body.” But it is important for us to understand the reason why we are temples of the Holy Spirit. “…the Holy Spirit…whom you have received from God…You are not your own. You were bought at a price.” You are the temple of the Holy Spirit because of God’s grace and mercy that bought you with the price of the blood of Jesus Christ and made you a child of God by the power of the Holy Spirit through the Gospel in Word and Sacraments. II Corinthians 5:19, “God was reconciling the world unto himself in Christ, not counting men’s sins against them.” You are not an exception. You are a part of the world for whom Christ died. God chose to make you his child. You are a blood-bought child of your God who loves you. Galatians 3:26-27, “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ.” “You are not your own. You were bought at a price.” This is God’s love for you.

It is important for us to remember that God defines what is sinful and what is not sinful. Since it bothers your conscience and makes you feel guilty before God when you fall into practicing your eating disorder or hurting your body, this is something you can take before the throne of God’s grace in prayer and ask him for forgiveness. As you rejoice in God’s forgiveness, you are strengthened by the Gospel of Christ. Philippians 4:13, “I can do everything through him who gives me strength.” You can strive all the more with God’s strength in you to “honor God with your body.”

What defines you as a person is who you are. You are a child of God. You have different roles in life. For example, perhaps you are a son or a daughter, student or teacher, employee or employer. Things may go wrong in one or two or all of those roles. But those wrong things that happen in this sinful world and in the roles that you have do not change who you are. You are God’s child. That fact that you are God’s child is the result of God’s gracious work within you. “You are bought at a price.”

In Romans, chapter 7, St. Paul wrestled with his sin. He says that he continues to do the sin that he does not want to do. He even says, vs. 24, “What a wretched man I am! Who will rescue me from this body of death?” This sort of sounds like you, doesn’t it? But then he adds, vs. 25, “Thanks be to God through Jesus Christ, our Lord.” He sums up his situation with the words, vs. 25, “So then, I myself in my mind am a slave to God’s law, but in the sinful nature a slave to the law of sin.” That is the way you describe yourself. You want to do what is right and yet, your affliction keeps getting you to do what is wrong. Continue reading Romans chapter 8:1, “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.” You are God’s child. Christ Jesus is your eternal Savior. Be assured that there is nothing in all creation that can separate you from God’s love (Romans 8:31-39).

Let the love of God in Christ give you the assurance of your forgiveness. It is not the fact that you enumerate your sins or that you can guarantee that you will never commit that sin again that gives you the assurance of your forgiveness. Paul would have never had the assurance of his forgiveness based upon his never sinning a certain way again. He knew the reality of his sinful condition. So do you know the reality of your sinful condition. It is God’s gracious love for you that assures you of his forgiveness. Trust in his love and strength for your confidence in his forgiveness.

Confident and rejoicing in that forgiveness, seek help from mental health professionals and physicians for your disease. There is much good evidence-based therapy to help you. Be strong in your Lord who loves you as his child! May he give you peace and help!

Homosexuality

Sat, 03 Sep 2011 13:51:46 +0000

Why do some people say that homosexuality was not in God's plan for us, and that it’s a sin. I ask this question because there are a lot of individuals, men and women, who say that they've always been attracted to the same sex since they were kids. If it is a sin as some have preached and stated, why would God allow that to happen if he knew us before he came to be as he states in Jeremiah 1:5?

Answer:

We say that homosexuality is not in God's plan for us and that it is a sin because that is what the Bible says. Jeremiah 1:5 is about God knowing his plan to call Jeremiah as his prophet. It says nothing about God approving every one as they are. Sin has made people into something God never intended them to be. The following statement summarizes our view on homosexuality on the basis of the Bible.

The dispute over whether homosexuality is an inborn disposition or a free choice, the national debate over the legalization of same-sex marriages, the conflict that is rising in many denominations over the ordination of practicing homosexuals, and the sharp disagreement about the blessing of same sex marriages by the church are among the current issues that may lead people to ask, “What is WELS’ stance on these issues?” WELS does not have an official statement on these issues, but our public teaching and practice is based on what the Bible teaches concerning homosexuality.

The best place to begin a discussion of the issue is with 1 Corinthians 6:9-11, because this passage emphasizes both the law and the gospel elements of addressing this issue.

"Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders, nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God."

On the basis of this and other passages of Scripture we must draw the following conclusions about homosexuality.

Scripture declares that homosexuality is a sin, which is contrary to God's intention in creating man and woman. Sinful resistance to the revealed will of God is a factor in this sin. People may become slaves to this sin (Romans 1:18-31, 1 Corinthians 6:9-10).

Many factors contribute to individual acts of sin: the sinful nature we are born with, the weaknesses of our bodies, evil influences in our environment, temptations and encouragement from other sinners, and our own sinful choice join together lead us into sin. All of these factors contribute to homosexual sin. The proportionate role of these various factors may very from case to case.

We must warn the impenitent that homosexuality, like all sins, excludes people from eternal life (1 Cor 6:9-10).

We are happy to assure the repentant who are struggling against this sin that they have complete forgiveness through the blood of Christ. When Christ died for all of the sins of the whole world, he gained forgiveness for homosexual deeds, for homosexual desires, and for the inborn sinful nature which produces these sins (1 Cor 6:11).

We should sympathize with all who are struggling against this sin, remembering that we too have "pet sins" which may have a strong hold on us. We warn against a “selective morality” which harshly condemns homosexuality or other sins which we observe in others while treating those sins which are present in our own lives more lightly (Mt 7:1-5). We should be impartial and unbiased in warning against all sins.

We all look forward to the resurrection of the body. Then all the weaknesses of body and soul which now lead us into sin will disappear forever. Then all of us will be able to serve God perfectly and purely in everything we do.

Note on Homosexuality as Innate or Chosen:

Some advocates of legal and religious tolerance of homosexuality claim that homosexuality has a genetic cause. Some reports claim that some homosexual men share a particular pattern in the X sex-chromosome which they received from their mother. Other researchers have claimed the existence of other types of biological similarities between homosexual men. These researchers acknowledge that their discovery cannot account for all homosexuality and may merely be associated with homosexuality rather than being a direct cause of it. Most researchers conclude that the origins of homosexuality are complex and varied and may never be fully understood.

How should we evaluate such claims in the light of the biblical teaching of sin? Is homosexuality a free choice or an inborn tendency?

Like many such either-or questions, this question poses a false dilemma. Every sin is both a choice of the will and the expression of an inborn tendency to sin. Our sinful will is guilty of consent whenever we sin in thought, word, or deed. As a result of our sinful nature we take pleasure in our sins and defend them. This universal tendency is apparent also in the efforts of gay rights activists to condone their homosexuality and to deny that anything is wrong with it.

Although the consent of our sinful will is present in every sin, it is also true that we are born as slaves of sin. We may also yield to a particular sin so often that we no longer control the sin, but the sin controls us. We may find ourselves yielding to sin even when we don't want to.

Sin infects both our body and our soul. The body we now have is not the perfect body which God created for Adam and Eve. It has been contaminated by the effects of sin. There is no reason to maintain that the specific effects of sin have been identical in each one of us or that we are all equally susceptible to every sin. Our individual degree of susceptibility to some specific sins may be due in part to differences in our bodies. Abuse of alcohol and a hot temper are just two examples of sins which may be affected by the chemistry of our bodies. Few would deny that the pressure to sexual sin is greater at 18 than it is at 8 or at 88 and that a primary reason for this is the changing chemistry of our bodies. It may well be that a person's susceptibility to homosexuality or to certain other sins depends in part on bodily differences.

Even though the weakness of our own body may be one factor which leads us to sin, God holds us responsible for all of our sins, even those sins which enslave us and those sins which we are not aware of. We need God's forgiveness even for those sinful desires which we resist and do not act upon. These desires too are sin. (Read Romans 7 for a treatment of slavery to sin).

Gossip

Sun, 04 Sep 2011 06:11:51 +0000

What exactly constitutes gossip? As a teacher, there are times when I talk about struggles and joys I am having or have had with a particular student or with another teacher, either seeking advice, sharing positives or giving a heads up on issues they may face in their classroom. Is it only okay to share positives? Where is the line not to cross?

Answer:

All of God’s commandments are simply elaborations on two themes: “Love the Lord your God with all your heart and with all your soul and with all your strength” (Deuteronomy 6:5) and “Love your neighbor as yourself” (Leviticus 19:18). Jesus explains the latter in the Golden Rule (Matthew 7:12): “Do to others what you would have them to do to you.” Keeping this in mind will usually clear things up fairly quickly.

Sometimes legal considerations are involved in decisions about whether or not to share certain kinds of information. But apart from these, it is not “gossip” when colleagues in the teaching ministry, motivated by love for the student and for one another, share information about a student that both really need to have in order to serve him or her. It’s also highly commendable to seek advice from a respected colleague on how to deal with a problem. Always do this with discretion, however, and in the spirit of Matthew 18:15. This means asking yourself, “Who really needs to know about this?” Having these conversations in private is often a good idea.

It is not “love” at all, however, when colleagues share information simply to vent their frustrations about someone. Notice how gossip also frequently becomes a power-game. A person who engages in it is saying in effect, “I have the inside track on certain information. See what an important person I am?” That’s pure selfishness, the exact opposite of Christian love.

Before sharing information about someone else, stop and ask yourself two questions: “Is it truly love—a selfless desire to serve the best interests of everybody concerned—that is making me want to do this?” and “How would I feel if I knew somebody else were talking about me this way?”

When you look back on things you’ve said that won’t meet these tests—and we’ve all said them!—be sure to take those sins to the cross. There you’ll find God’s full and free forgiveness.

"Coexist" Symbols on t-shirts, bumper stickers, etc.

Tue, 16 Aug 2011 15:37:41 +0000

I am seeing Coexist t-shirts and bumper stickers. (These are bumper stickers that spell out the word “coexist” using symbols from various religions including Islam, Buddhism, Judaism, Wicca, and Christianity – all in an effort to promote religious tolerance.) As a Christian, how should I react to this symbolism, and how can I witness to someone who displays this?

Answer:

The popular and often-used "coexist" symbol merits our attention, appraisal, and thoughtful response. The symbol itself was originally a plea for religious tolerance, and today the focus has been somewhat broadened. The symbol is normally used to promote the idea that different religions, value systems, ways of life, and points of view should exist harmoniously and peacefully. This is a plea for tolerance and peaceful coexistence as opposed to open strife, war, and political or social oppression based on differing religious, moral, or ideological convictions.

You ask how Christians should best react to the symbol and to those who display it on their clothing, vehicle, or another personal possession. I believe that the Christian's response will be more complicated and thoughtful than a simple "I like it" or "I don't like it" vote. For example:

First, we do well to ask the people what the symbol means to them and why they display it. Don't assume the worst in regard to their motives. They may or may not have given much thought to displaying it. Or they might be sick and tired of all the bloodshed, oppression, and social or political persecution that has stemmed from differing religious and ethical standards. They may not be expressing approval or disapproval of any of the religions or ideologies represented in the symbol, but they like the idea of mutual courtesy or a peaceful coexistence that has little to do with religious convictions. But sometimes the people who display the symbol knowingly seek more than a peaceful coexistence. They may wrongly believe that all religions (Christianity, Islam, Judaism) or all lifestyle choices (homosexuality and lesbianism, pacifism) are equally valid or worthy of our allegiance. We will want to clarify what they do and why they do it.
We also wisely appraise our own kind of "Christian tolerance." Christian tolerance displays a kind and patient treatment of the persons and motives of others even if or when we disagree or reject their false principles and opinions. We seek to treat the people with kindness, even when they embrace error that we hate and despise as poison to their souls. Christian toleration maintains a love for those in error and seeks points of contact that may be used to witness to the truth and against the error.
Then we strive to witness to the other people, reacting to their expressed motives, convictions, and understanding of issues involved. We may warn, encourage, rebuke, commend, and inform or teach -- and sometimes we do all of these things depending on what we have learned from the people. We cannot approve or endorse error or falsehood in religion or morality. We can love and seek the well-being of the people to whom we witness. We can share accurate information to serve souls and enlighten minds. And we can be prepared for a variety of reactions, from appreciation to ridicule, from gratitude to hatred. But we are called on to continue to speak and react by speaking the truth in love.
And if we do not have opportunity to speak with those who display the symbol because they are in moving vehicles or walking in a crowd, we can include them in our prayers and intercessions. We ask God to guide them into the truth centered in Jesus Christ just as he has graciously guided us.

Receive communion if living together unmarried?

Tue, 09 Aug 2011 19:44:35 +0000

Can I take communion if I live with my fiancé? We are getting married in about a month, and I have not been taking communion.

Answer:

Thank you for your thoughtful approach to this important kind of question. Your spiritual well-being is of utmost importance and your desire to receive the Lord's Supper in a fitting way is a good evidence that you need clear answers to your concerns.

One of the requirements for a proper reception of Communion is that the person is not guilty of willful sin (that is, sinning when you know it is sin but for some reason continue to commit that sin). While we are all sinners, God calls us to express daily sorrow for sin and repentance, which includes reliance on Jesus as our Savior. Living with someone who is not your marriage partner (even a fiancé) is a sin since, as normally defined, it involves sexual immorality and causes others to stumble spiritually when they observe your lifestyle and get the impression this is compatible with Christian lifestyle. This calls for repentance that involves a rejection and turning away from the sin as well as a turning to Christ for pardon and new life.

In short, as long as you fail to repent of this sin, you are not in a position to receive Communion in a proper and beneficial way. It would be spiritually harmful. You are to be urged to stop this sinful lifestyle, cast your guilt on Christ by faith, and then see yourself as a perfect candidate for blessings through the sacrament. Don't seek to excuse your living arrangement on the basis of your scheduled marriage in a month or so. And don't deceive yourself into thinking that once you are married you will then express sorrow for what you did and think everything is okay. You and I and all others are called by God to repent daily -- now -- and to reject sin and cling to Christ. And live a new life, starting every day.

I repeat: I am thankful that you have asked this question and that you still have a desire to take Communion. I believe this indicates that you are wrestling with a guilty conscience and understand within yourself that there is a special need for special assurances of God's love. May you keep first things first, by rejecting sin and expressing repentance with faith. And may the same be true of your fiancé, who is equally guilty of sin and equally called to repent and rely on Jesus Christ.

I also recommend that you sit down with your pastor to discuss this more fully. He knows you and the situation better than I do and can give you more specific encouragements and counsel.

Whether or not to attend lesbian marriage

Sat, 25 Jun 2011 23:17:56 +0000

What should my response be as a Christian to an invitation to the marriage of an atheist niece and her lesbian partner? I have begun praying daily for her and her family, but I don't know how to respond to this invitation. Should I go? Is this the time to speak up about our belief that it is a sin or do I make an excuse? I don't want to be cruel and turn her further from God.

Answer:

I am very thankful that you are including your niece and her partner in your prayers and intercessions. Continue to do so as you seek opportunities to share biblical truths and your convictions with her or them.

Whether you accept the invitation to this so-called wedding or marriage event is not the most important thing. To attend or not to attend is not something essentially right or wrong in itself. What is important is WHY you choose to attend or not attend and how you communicate with your niece and her friend your decision and its motives. You want to share your convictions, courteously inform your niece of your disapproval of her lifestyle choice and affirm your love for her as your niece and fellow human being. Let her know (if you attend the event) that you are pleased to be there to remain on communicating terms for the sake of showing love and hoping that future dialog might take place. Or say (if you choose not to attend) you appreciated being invited, wrestled with the best way to exhibit love and defend truth at the same time, and ultimately chose not to attend -- but will continue to intercede and be of help to her if future opportunities arise.

Mocking other religions

Sat, 11 Jun 2011 01:43:44 +0000

Does it do any good for Christians to mock or bash other religions and judge their followers for their beliefs? Or should we just love all and let God do the judging?

Answer:

The clearly consistent pattern we find in the Bible is the privilege and responsibility to appraise all religious views that we come into contact with and then to respond to those views by speaking the truth in love. When we find that the religious views of others are in agreement with the Bible message (especially when they are centered in Christ and his work, faithfully pointing sinners to God's gracious pardon of sinners based totally on Christ's work), then we rejoice and affirm the truth. However, when we find that the religious views of others involve departures or denials of Bible truths, we are to expose the errors as errors and lovingly warn the people of the dangers of falsehood. And when we examine and discover that someone's religious views are a combination of truth and error, we affirm and rejoice in the truth but then identify and expose the error at the same time. The goal is always to strive, in love, to serve the religious needs of others by pointing them to God's truth and warning them against departures from God's truth.

You use the words "mock" and "bash." These are not the kind of words that describe what a child of God does in love to serve souls. Mockery and ridicule do not build people up and do not communicate love. You also use the word "judge." Of course we judge religious teachings in the sense that we appraise them and approve of them (to the degree that they faithfully echo what the Bible teaches) or reject them (to the degree that they deny or depart from Bible truth). God urges to "judge" doctrine and religious practice in that sense. But we are not to "judge" lovelessly or hypocritically, with an attitude of superiority or arrogance, thinking that we are better people. We desire to give God glory and serve souls, not to glorify ourselves at the expense of others or somehow to give the impression that we are more worthy than others. Let us speak the truth in love and in that way serve fellow sinners by pointing them to the gracious Lord who through Christ has provided salvation for us all.

Faith and Baptism

Thu, 06 May 2010 19:47:48 +0000

Why do we baptize infants when the Bible says, "Believe and be baptized?" It seems like baptism is for the person who has accepted Christ and wants the Holy Spirit to come into his life. He's proclaiming his faith and now wants to be baptized. I was baptized as an infant, but this question has always bothered me. Does my baptism really count?

Answer:

The question that you ask is an important one that can lead a person to examine Scripture on a variety of key issues like "Where does faith come from? What is the relationship between faith and baptism? What is baptism -- a work of the person or a work of God? Can infants and small children be brought to faith?" And so forth.

I assure you that your baptism when you were an infant really counted and still counts. From the promises that are attached to baptism in the Bible, we know and believe that the Holy Spirit uses this sacrament to work faith in human hearts. And with faith comes forgiveness of sins – even when an infant may not be consciously or mentally aware of it. Saving faith is not a matter of a human being expressing intellectual or volitional decisions about God, but a matter of God changing hearts and destinies by his power and in love.

When this gift of faith is nourished, nurtured, strengthened, and preserved in a person through repeated use of the gospel (by reading and hearing God’s Word and by receiving the Lord’s Supper with its gospel message), the believer may cherish and recall the unconditional promises God made to him at his baptism. These remain a source of comfort for us all, just as Paul spoke of it in Galatians 3:26-27 and Titus 3:5-7.

If this gift of faith given in baptism is tragically neglected, eventually despised and lost through unbelief (through a neglect and rejection of God’s Word and sacrament), the infant baptism is not the fault or problem, and God’s promises made at that time still stand. The person need only be brought back to divine promises in Christ and will then again cherish his baptism.

If a person is brought to faith through God’s Word later in life and without the privilege of baptism, that person will surely seek baptism and value it as another opportunity to have the Holy Spirit work in the heart to strengthen that faith. This is the point of the words you quote (“Believe and be baptized” – from Mark 16:16 or perhaps Acts 2:38). When faith is first received through baptism, it is to be strengthened and preserved through the Word; when faith is first received through the Word, it is to be strengthened and preserved through baptism. I invite and urge you to rejoice in both and despise neither. How gracious God is and how powerfully the Holy Spirit works through all his chosen instruments!

If you are interested in a more thorough study of what the Bible says about the nature and source of saving faith, the purpose and function of baptism, and the specific issues that pertain to infant baptism, you are invited to read archived questions and answers on this important topic that are available at this website. You are also invited and encouraged to undertake a more thorough study through publications we offer at our publishing house. Here are links to two books that will be very helpful to you: My Adoption Into God's Family and Baptized Into God's Family.

Birth control methods

Tue, 07 Jun 2011 20:39:09 +0000

I'm getting married next year, I'll be 19 then. My future husband and I do not want children for about another five years, we feel that would be an unwise decision because we are still both in school and he is in the military right now. It wouldn't be in the best interest for a child to come soon. What sort of birth control would be okay to use without terminating an existing pregnancy? We're both Christian and pro-life.

Answer:

When God instituted marriage He introduced it with these words: “It is not good for the man to be alone…” (Genesis 2:18). Companionship is often referred to as the first purpose of a Christian marriage. That purpose is followed by sexual purity and procreation. You are rightly concerned about the procreation component of marriage but I counsel you to consider the first purpose of marriage – companionship.

Because of schooling and military service you may find it difficult or impossible to meet that first purpose of marriage. If you follow the logic of your question, it would appear you will not be able to have much “companionship” time. As difficult as it might be, you may wish to consider postponing marriage until you can enjoy God’s intent for companionship in marriage.

Sometimes, however, out of a deep affection for each other, and for concerns for mutual sexual purity, you may wish to solidify your relationship by marriage. If that is the case consider the following concerning birth control:

Birth control (artificial forms or natural family planning methods) are our attempts to exercise stewardship over the blessing of having children. Once married and enjoying sexual intimacy God may still wish for you to have children, even when practicing some form of birth control. Never surrender your faith in the providence of God and place your trust in your own methods. If God should still provide you with one or more children even while using birth control, have a heart of faith that accepts the blessing with joy.
When considering birth control people often want the most certain method of assuring no birth. All artificial and natural forms of birth control have failure rates – some more or less than others. Only abstinence is a 100% certain form of birth control.
Natural family planning methods do not introduce any foreign elements into the practice of birth control. It is an excellent and natural way to monitor fertility cycles and is often used by people who are trying to become pregnant as well as those wishing to avoid pregnancy.
Barrier methods (condoms, cervical caps, etc.) are less convenient but do not introduce any chemicals which can be problematic both to the health of the woman or the life of a developing child.
Chemical methods (pills, patches, injections, etc.) all operate by three methods according to the manufacturers and the FDA:

- Inhibit ovulation so that an egg is not released
- Prevent or inhibit passage of sperm into the vaginal area by a thickening of the mucous in the cervix
- Change the lining of the endometrium to prevent implantation or dislodge the implantation of a developing child

It is the third mechanism that is the problem. Opinions are often sharply divided as to how often or if ever the third mechanism goes into effect. What we do know for sure is that the third mechanism is listed as a way that chemical birth control can work. We just do not know how often or whether it acts in that way. You should be aware of this as you consider your options. And, always have a very candid discussion with your physician on these matters so that you know exactly what you are using and how it will work.

Again, as you look at the role of marriage in a Christian’s life give careful consideration to the timing. If you have evaluated all things to assure they are in agreement with God’s Word, than consider the above information as you wrestle with the birth control question.

You can find more information by searching the website of Christian Life Resources (www.christianliferesources.com).

Israel in End Time Prophecy

Tue, 17 May 2011 18:03:25 +0000

Many people say that modern day Israel is God's prophecy fulfilled and must be preserved if the Lord is to return. They often cite Rev. 16:16. What does the Bible say about modern day Israel, its role in the world, and whether Christians should support its existence?

Answer:

The topic of "Israel" is very much a part of many people's conversations regarding the End Times. Those who embrace the concept known as "millennialism" and especially the "dispensational premillennialists" (usually called "dispensationalists") are largely responsible for people thinking that the modern nation of Israel has a dominant role to play in the end-time drama that will unfold according to divine providence. But biblically, the modern nation of Israel is not assigned a specific role. The precise role the modern Jews or the modern nation of Israel are to play in these Last Days is dependent on divine providence, but nothing has been revealed in the Bible. We choose not to speculate on such things.

Dispensationalism is contrary to various clear and explicit Bible statements and based on misinterpretations of several Bible prophecies (mostly in the Old Testament). You mention Revelation 16:16 with its reference to Armageddon. Armageddon is Hebrew for "hill [or mountain] of Meggido" a frequent site of battles in the history of Palestine due to its strategic location. Dispensationalists understand the Bible verse as a reference to a physical battle to take place at that specific geographical location within the boundaries of modern Israel. When understood in its context of apocalyptic literature and visions, it may more reasonably be understood as a pictorial affirmation that the forces of evil (Satan and his angels plus wicked people hostile to the gospel and Christ's people) will be thoroughly dealt with by the Lord when he returns in glory. The modern nation of Israel, that is, the individual members of that nation, will be judged on the basis of their relationship to the Messiah, Jesus Christ. The same is true of all mankind.

Showing Favoritism with Children

Mon, 23 May 2011 14:08:26 +0000

Can you give my some guidance on what the Bible says about a parent who favors one child over the other? My husband has an obvious favorite in our three children and it really bothers me. I feel like he is greatly discouraging our other two children.

Answer:

I grieve over your concern and can imagine how unsettled you must be as a Christian parent who seeks only the best for your husband and children.

Based on your question, I will have to assume that (1) your husband really is showing favoritism with your children and this is not just your imagination, (2) your husband is aware that you observe and disapprove of this (rather than his being clueless or utterly ignorant about what's happening or how it's happening), and (3) he is your Christian brother as well as your husband, that is, Bible guidance will be meaningful to him.

You could give Bible examples of favoritism (like Jacob favoring Rachel over Leah or Joseph and Benjamin over their siblings) and show how this never results in healthy family relationships. It asks for trouble and is pretty sure to get trouble. But this approach doesn't bring the power to change hearts, since it is basically a law approach rather than a gospel one.

I recommend that you point your husband repeatedly to the attitude and actions of his dear heavenly Father and Lord Jesus. Such love! Such a gracious Giver of every good gift. And your husband is on the receiving end of all that. No more and no less than anyone else, "for God so loved the world . . ." And your husband's high calling in Christ is to imitate God (Ephesians 5:1-2), to be more and more like Jesus (Romans 8:29). And God shows no favoritism (Acts 10:34, Romans 2:11, etc.). The hope is that your husband will grow in his understanding and appreciation of all that God has done to redeem him graciously and pardon him freely. And that he will be led to be more and more like God, in rejecting partiality and favoritism as inconsistent with Christian lifestyle as well as wise parenting.

Also, keep pointing your children to the same grand truths. This applies to them too. As they grow and mature they will increasingly find that their highest security and emotional balance will rest on the unmovable promises of a faithful God who delights in them even when earthly representatives may fail them.

Suffering and evil

WELS — Fri, 20 May 2011 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).

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Showing Favoritism with Children

Suffering and evil