Arvin Pirness | The Voice of Zion August 2020 -- Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. — 1 Peter 5:5–10 Did God really say? Versions of this question confront and test God’s children in every generation. The fundamentals of this question were experienced in the Garden of Eden when Eve faced the deceitful serpent. She asked herself this question and used her own reason in accepting the challenge of the serpent, “Ye shall not surely die” if you eat the fruit from the middle tree (Gen. 3:4–6). The heart begins to fall away from God when we act upon the prompting of our enemy, which appears to us through the world, the devil and our inherently sin-corrupt flesh. There is a timeless admonition in God’s kingdom to protect your little finger from the enemy because in no time it will take your hand, your arm and then your whole being. This warning has come because of our elders’ experiences. The brevity of life has brought front and center Jesus’ teaching that “if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell” (Matt. 5:30). In moments of temptation, can you look above and beyond momentary thrill that can take away faith and see instead the blessing that is the hope of eternal life in heaven? For Eternity, Not Just This Life It is a natural part of growing up to become an independent and capable individual. This natural need to detach from our parents so we can forge and forage our own way becomes especially pronounced in adolescence. One can start to ask questions of why. One can start to challenge parents’ authority, civil authorities and even the authority of God’s Word. In recent times people have used the acronym YOLO (you only live once) to justify certain actions and deeds. The fact that people think they only live once has for some become justification to do as pleases their imagination and desires. The deceitfulness of our flesh, the devil and the world corrodes fundamental morality and respect for the golden rule (Matt. 7:12) and elevates self-satisfaction to highest priority. This is a remarkable contrast to Jesus’ teaching that prioritizes serving God and neighbor (Matt. 22:34–40) rather than being served by your neighbor. My Heritage Is Heaven Our text is from a letter Peter wrote to churches in Asia comforting the Christians facing persecution. He wrote beautifully about the tried nature of the endeavor of faith and its glorious conclusion in heaven (1 Pet. 1:3–13). This letter has instructions to young and old alike. It especially calls the young to a place of submission. Dear child of God, don’t seek a negative connotation in the word submission. Think of it as an action in which you humbly seek counsel of your elders as have other generations before you. They learned – as you can – that trials teach patience, patience builds experience and experience provides hope (Rom. 5:1). May you be found without the expectation that others will serve you, but rather desiring to serve your neighbor. May you first serve them with your source of hope and be ready proclaimers of the gospel to those who God extends a time of visitation. Your fruits of faith can call one to God’s kingdom. Your ability to show those fruits is not powered from within, but they are God-given, stemming from the assurance that your sins are pardoned in Jesus’ name and precious blood. May you and your friends in faith visit the elders, speak of the endeavor, attach your heart to the hope of heaven and battle the enemy by keeping faith and a clean conscience.

The Voice of Zion August 2020 -- We are all familiar with the Great Commandment. Even if we don’t know it by name, we likely remember how on one occasion Jesus taught His listeners, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself” (Luke 10:27). This is a core teaching of the Bible, hence the aforementioned label. Jesus’ instruction was in response to a question from a lawyer. The lawyer asked a follow-up question, “And who is my neighbor?” (v. 29). Though the lawyer was challenging Jesus in this situation, this question is one we can ask ourselves. Who is my neighbor? Etymologically the word neighbor means “one who lives nearby.” In other words, we can think of neighbors as those we come in contact with in our daily lives. Are they, then, the ones the Bible instructs us to love? In studying God’s Word, we can learn that neighbor in fact means all humans (e.g. Matt. 5:43–48). In His sermon, Christ teaches that we have no basis for differentiating between those whom we should love and those for whom we feel an opposite emotion, because God Himself does not differentiate (v. 45). All people, therefore, created and redeemed by God, are equally precious and worthy of our love. Each has the same dignity, though some have violated their own or another person’s dignity by their actions. Those we perceive as our enemies and even our persecutors are our neighbors. If we think of our kin, our friends, our townspeople, all the people we have ever met, or people we read about in the newspaper, our leaders, all foreigners…how is it possible to love all these people? We find it is easy to draw boundaries between us and others, between “my kind of people” and “other kind of people.” We may rank some higher or more worthy and others lower than ourselves. Nonetheless, we must remember that God, who created all humankind, doesn’t do that. So why should we? In all times there have been those who have been tempted to discriminate against others based on religion or race or language or culture, to name just a few characteristics that may separate groups of humans. The Bible tells for example, how Jews did not associate with Samaritans (cf. John 4). Discrimination can stem from fear of otherness, fear of differences between us and others. We may react to others or treat them based on historical happenings and conflicts. We may be tempted to treat an individual as a bearer of perceived characteristics of an entire group of people, rather than treating that individual as…an individual. In the midst of these thoughts, we should pause and ask ourselves: would I like to be judged based on my origins or ethnicity? Would I want others to stereotype me? Would it feel right if my integrity – even my faith – were called into question because of my nationality? Can I truly put myself into others’ shoes and feel what they feel? It is good for us also to remember the eighth commandment. In fact, the Great Commandment referred to above is connected to those commandments that Moses received in Old Testament times. Commandments four through ten all deal with how we love our neighbors. The eighth commandment reminds us to avoid even in our speech saying negative, offensive words against an individual or group of people. Luther instructs in his explanation of this commandment to: “apologize for [our neighbor], think and speak well of him and put the best construction on all he does.” The Bible affirms that every human is equally important and valuable before God. Everyone is to be treated with dignity, respect and, above all, love. Jesus teaches the Golden Rule, “as ye would that men should do to you, do ye also to them likewise” (Luke 6:31). It is not our place or our right to demean God’s creation work. When we question or deny others’ right to exist among us, it is not right, and it, in fact, is a sin. It is good for us to remember that mistreating our neighbor is a sin against God. One who loves God also loves his neighbor (cf. 1 John 4:20). In all times, including in the days we live, it may be challenging to love all our neighbors. This challenge arises from the sinful portion, the original sin that we all carry. In and of ourselves we cannot love God with all our hearts, much less our neighbors. Having received God’s grace through faith, we experience love for our heavenly Father, love for our neighbor and love for ourselves. We can also recall that Christ is the Savior of all humankind. He is even the Savior of those who haven’t yet found living faith and salvation in Him. Yet today, Christ with heavenly love calls people to Him, heals and carries and cares for them in His congregation. The love of Christ works in our hearts too, yielding fruits of the spirit, of which one is charity. God-given grace – in the life-saving gospel – can fix love that has been broken. The Apostle writes, “Let this mind be in you, which was also in Christ Jesus” (Phil. 2:5). As a fruit of the Holy Spirit we are given peace (Gal. 5:22); let us be peacemakers among our fellow humans. Faith empowers us to serve our community and to reach out to those in need. There is no better gift we can offer than that which we have freely received: the gospel of the forgiveness of sins. When we desire to love and serve our neighbors, God will bless our endeavors.

Wayne Kallio | The Voice of Zion September 2020 -- Hear, O Israel: the Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down and when thou risest up. —Deuteronomy 6:4–6 This brief Bible passage accomplishes many things. In it, God makes himself clearly known to His followers, He establishes the relationship of love He wishes us to have with Him, and He gives us a duty to perform – to teach our children. It is with these words that God sends Moses and the Israelites on their continued wilderness journey after giving them the detailed behavioral teachings of the Ten Commandments. The instructions in our text seem to serve almost as a punctuation mark to the preceding teachings of the commandments. The Smallest and Most Helpless What is striking here is the scope of God’s willful message, from establishing who He is to ensuring that His kingdom will not come to an end but will, through the believers’ loving teaching of their children, reign forever. Centuries later, Jesus builds on this same teaching when He says, “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). Our passage takes us from the greatest, God, through to the least, children. It is the important position of the children and the teaching of them that begs for recognition and emphasis here. Though they in one sense are the smallest, the least, the most helpless, Jesus nevertheless says, “Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven” (Matt. 18:4). Another time Jesus tells His disciples to “allow the little children to come unto me…for of such is the kingdom of God” (Mark 10:14). How vital, then, are the innocent babies born as gifts of God to those who love Him, to those who are “an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself” (Deut. 7:6). The “special people” are God’s own believers – the mothers and fathers that believe in Him and who God has called to be teachers of the young ones. It is God who gives life to both parent and child. In All Times and in All Places God encourages parents and all caretaking adults in His kingdom to talk about faith. This teaching and guiding of children can also include grandmas and grandpas, sisters, brothers and godparents. We follow this command in the baptism sacrament when we exhort all adults present to diligently teach the children at all times and in all places. Here in Deuteronomy, God tells them to instill in the children His will and His love not only at home “in thine house” but also when they are away from home, when they “walk by the way.” He wants the teaching to begin when they awaken each day, “when thou risest up” and when they go to sleep at night, “when thou liest down.” In other words, He wants His “chosen,” who are a “special people” unto himself to fully live their faith in Him, so that their love and belief in God will be not just told to their children but instilled in them. The words of Jesus explain this best: “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24). Believing children are the continuation, the future, the “everlasting” of God’s kingdom here on earth – an everlasting that for the wee child in whom the love of God is instilled, and for the adult child of God, has already begun but will not end. From Generation to Generation This instruction to teach is expressed four more times in the book of Deuteronomy and much earlier, in Genesis, when God expresses his confidence in Abraham, saying, “I know him, that he will command his children…and they shall keep the way of the Lord” (18:19). Perhaps Psalm 78 sums up this teaching concept most clearly: “we will not hide [the words of my mouth – verse 1] from their children, shewing to the generation to come the praises of the Lord, and his strength and his wonderful works…that the generation to come might know them, even the children which should be born; who should arise and declare them to their children” (verses 4 and 6). Let us remember that the child is at the center of God’s kingdom. Let us also recognize that this child is born helpless and needs the nurture, teaching and guidance of loving parents – parents who accept these same values from the living God. May the kingdom of God continue, as it has throughout time, through the preaching and teaching of His Word from generation to generation.

Lars Keplinger | The Voice of Zion September 2020 -- My trip to Africa was an enjoyable experience. I traveled there on a January 2020 mission trip with Brian Johnson and his son Richard. We were picked up by hosts who made the experience of meeting the believers in The Gambia relaxing. A nice surprise was that the believers understood and spoke English. We could communicate easily, and they were able to continually share different things with us along the way. One of the most memorable things was our visit with the service guests and children at each stop along the way. At first we felt a bashfulness to speak or communicate about ourselves or our lives. In each new location, our visit began with a service as soon as things were set up and service guests arrived. The host would gather the congregation and pass out sheets of paper with words for prerecorded songs of Zion, then we would play congregational singing from a cell phone to lead our singing. A sermon would be preached, and a closing song came after the sermon. Generally, after the service there would be a time of questions and answers. As we discussed questions that arose, the bashfulness seemed to disappear as we realized that God’s kingdom spoke and that we were dear brothers and sisters in faith. The children in Africa were very special to me. I missed my own children on the trip, and my longing helped me communicate with African children. I was very curious how their daily lives compared to what I was used to seeing at home. They were attentive to my questions and answered clearly. They seemed to be interested in seeing pictures from my phone and sharing stories and activities from their own lives. The most important bond we shared was the same faith. We were able to visit a school for an hour or two on one stop. We participated in a little soccer game at one of the houses. We were given an impromptu tour swimming and crabbing in The Gambia River. We were able to have many enjoyable conversations with the young believers in The Gambia. To me, each stop felt too short. I could have easily visited for longer at each stop, but it was necessary to get going to the next location for services. I encourage all to visit mission fields in Africa. Believers there are anxiously waiting for you to come. I enjoyed meeting the believers on the other side of the world. I hope God continues to bless them and us all on our mutual journey to heaven. Did you know? The first Gambian believers repented after getting to know believing Finnish tourists. Mission services were first held in 2009. There were six mission trips there in 2019 and one so far in 2020. Nowadays Gambian believers have their own organization, The Gambia Laestadian Lutheran Association. They have their own speakers, and they arrange services and Sunday school regularly. At big services in November 2019 for example, there were 168 participants. The official language is English. Services are held in English, French and in local languages. It is the smallest country in mainland Africa, about the same size as the state of Connecticut here in the U.S. The Gambia’s borders align with the Gambia River. Other than the coastline, the country is surrounded by Senegal.

Aimo Helén | The Voice of Zion September 2020 -- Installment 18 of 20, translated from the book Christ Is the Same Yesterday, Today, and Forever: Writings on the Basics of Faith and Doctrine.(Ed. Ari-Pekka Palola, SRK, 2018) Questions pertaining to ethics and morals have arisen with increasing frequency in public discussion. As I write this, on the radio there is a discussion on helping refugees. One discussion participant refers to his ethical and moral duty in defending his potential acts of civil disobedience. In the news it tells how in one legislative issue members of parliament are given freedom to vote according to their conscience. In everyday life, we constantly make choices. Often we do not need to ponder very deeply the reasons for making these choices. Sometimes, however, we encounter questions that give us cause to pause and think how to act correctly in this situation and what to base my decision on. In this article, I will consider the relationship between faith and morals. An ethical dimension is an integral part of all religions. There are, however, many non-religious people in the world whose actions appear good and right. I will ponder the origins of morality, how it manifests itself and its significance in human life. I will examine these issues from the perspective of faith that is personal, biblical and based on the Lutheran Church’s confessional writings. Morals and Ethics The word moral is derived from the Latin word mores which means established habits or patterns of behavior. Morals mean distinguishing between good and evil, right and wrong and actions based on these, which are reflected in an individual’s decisions and choices. Only humans have the ability to distinguish between good and evil. Throughout time it has been recognized that the problem is not so much distinguishing between good and evil or right and wrong but the fact that a person does not do what he or she knows to be right and good. Even the Apostle Paul had to state, “For the good that I would I do not: but the evil which I would not, that I do” (Rom. 7:19). The word ethics comes from the Greek word ethos meaning “habit” or “manner.” Ethics is understood to be the philosophy of morality. As such, it is an examination of morals that considers, for example, a good life and how to attain it. In everyday language, morals and ethics are often used as synonyms. Ethical questions can be approached from several perspectives. Theological ethics is based on human’s relationship with God and the influence of the relationship with God on human relationships. It is thought that people are accountable to God for their choices. Philosophical ethics considers e.g. how the concept of good should be defined. Ethics can also be divided into personal ethics and social ethics. These perspectives are often intertwined and in some cases may also contradict one another. Morals includes an idea of what is good and worth pursuing. Things that are considered good are called values. They are goals and aspirations that are strived for. Values include e.g. happiness, justice and gender equality. Some things are pursued for their own sake, while others are a means to achieve some other value. For example money can be a means in the pursuit of happiness. In addition to values, morals contain rules, or norms. They help put values into practice by providing guidance for different situations. A norm that forbids killing a person protects life and human dignity. Norms can be commands, suggestions or prohibitions. Customs and habits represent unwritten norms, while laws and rules of procedure represent written norms. Moral Assessment People are moral actors who acknowledge responsibility for their actions. As Christians we think that God has created humans in His own image to know the difference between good and evil. Doing the right thing, i.e. moral good is a broader issue than obeying laws and rules. Some matter or action can be considered wrong even if it is not prohibited by law. Many in a position of power have had to take responsibility for their actions and resign from their duties even if they have not broken the law. There may also be situations in which society’s rules and laws are contrary to biblical faith and guide one to sin. In such a case a Christian obeys God rather than people (Acts 5:29; Augsburg Confession, article XVIII). Moral decisions are influenced by e.g. knowledge, emotions and will. Which of these is emphasized in a person’s decisions depends on a person’s background, upbringing and worldview. Ethical ideals often emphasize empathy, i.e. the ability to place oneself in another’s situation. Sometimes, however, a person may put his or her own perceptions above others’ views and judge their actions based on one’s own perceptions. This is called moralism. Dual moralism meanwhile means that one presents an image of being better than one is or that one does things that he or she disapproves of in others. Distinguishing right from wrong is not always simple. Sometimes one must choose between bad options and choose the lesser evil. The Basics of Doing the Right Thing Morals are part of humanity. Pursuing good and doing the right thing are an inseparable part of being human. We expect good of others and we assume we will be treated fairly and that we will be told the truth. We make selfless choices e.g. on behalf of our children. It would be impossible to deal with a person who functions outside that which is moral. Good morals on the other hand drive one to take responsibility and lays the foundation for social interaction. Christians think that the origin of morals is in God’s actions. It is part of God’s world dominion. Lutheran ethics represents the so-called natural law tradition in ethics, according to which the commandment of faith and love is written in each person’s heart (Rom. 2:14–16). According to this the ethical guidelines of the Bible are based on the natural law and are its interpretations. The Ten Commandments, the Dual Commandment of Love and the Golden Rule summarize the demands of the natural law to be applied at all times. The demands of natural law apply equally to all people. Even though different cultures have different understandings of morals, people agree on many things. Harming the innocent and stealing another’s belongings are considered wrong everywhere, whereas kind and merciful treatment of others is valued. On the other hand, different cultures and communities have starkly different perceptions of a good life. A person who is aware of the reasons for the way he or she thinks is able to discuss his or her views, defend them and, if necessary, critically evaluate them. Conscience Regardless of one’s worldview it is thought that the conscience is a person’s inner voice, an inner ability to determine right and wrong. Its functions are evident when a person is remorseful over his or her actions or refrains from doing something because he or she considers it wrong. It is a generally accepted notion that all people have a conscience and each person has the right to act according to his or her conscience. This is also expressed in the United Nations Declaration of Human Rights: “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience, and they are to act towards one another in a spirit of brotherhood” (Article 1). According to the Declaration, “Everyone has the right to freedom of thought, conscience and religion” (Article 18). As a Lutheran Christian, I think that conscience is not just the result of environment and upbringing. Its foundation is in the influence of the natural law, in the fact that God has written His law in the hearts of all people. Due to this, all people in their innermost are aware of what is good and what is evil (Rom. 2:15). After the fall into sin, however, the conscience no longer provides completely certain knowledge of God’s will. A fallen one may consider permissible something that God has forbidden, or forbidden that which God has allowed (Rom. 14:1). The Bible is the only guide from which we can learn to know God’s will. It is necessary for us to learn His will in the hearing of the Word in God’s congregation. A conscience that functions properly is cared for by God’s Word and enlightened by the Holy Spirit (Rom. 9:1). The Finnish word omatunto (conscience) emphasizes a person’s own understanding of right and wrong. In Hebrew, the original language of the Old Testament, the functioning of the conscience was described by speaking of the heart (e.g. 1 Sam. 24:5,6). In Greek, the original language of the New Testament, the word syneidesis was used for the conscience; this word literally means knowing something together with someone else. This same connotation is present in the Latin conscientia, English conscience and Swedish samvete. Christian tradition has interpreted this as knowing together with God. A person’s own thought or experience of innocence and being right is not a sufficient and sustainable basis for life. Apostle Paul stated that he knew of nothing on his conscience, but that that did not make him innocent; rather, the Lord is his judge (1 Cor. 4:4). The conscience is functioning when it warns of wrong or unjust actions. The human mind often tries in different ways to silence the voice of the conscience, but this is a bad path to follow. If a person continuously acts against the conscience, its voice weakens and eventually becomes silent. The Reformer Martin Luther stated well-known words at the Council of Worms in 1521, “I cannot and will not recant anything, for to go against conscience is neither right nor safe. So help me God.” The conscience can harden, but on the other hand it can also become too sensitive. Then a person takes on a burden that is not his or her fault or about which he or she can do nothing. The functioning of a healthy conscience includes feeling guilt and remorse. At times it is asked whether the ability to deal with feelings of guilt, confront distress and feel remorse has been lost in the lives of modern people. What must one do when the conscience accuses? The conscience cannot forgive anyone’s sins. The gospel of Christ that cleanses one from sin must be heard in God’s congregation. Hearing the gospel gives birth to faith in the atonement of Christ and it gives the conscience true peace (Heb. 10:22). Morals in the Old Testament Christian ethics’ values and life instructions arise from the Bible. The Christian understanding of morals is based on the creation narratives, according to which God created humans in His own image. Only humans can hear God’s voice and be in connection with their Creator (Christian Doctrine, item 15). Humans are accountable to God for how they use the abilities and skills they have received. The command to cultivate and protect means that humans are considered God’s coworkers. Humans’ job is to act in creation’s best interest such that they do not subjugate or ruthlessly exploit anyone or anything. On the basis of creation work, each person has human value. He or she as the image of God is irreplaceable and unique. According to Christian faith, being human includes respecting the image of God both in others as well as in oneself. Most of the moral teaching of the Old Testament is contained in its first five books, which we know as the books of Moses. Jews use the name Torah for this collection of books. In addition to ethical instruction, it contains regulations on purity and sacrifice. In Christianity, the Old Testament is read from the perspective of the New Testament. According to Christian understanding, Jesus has atoned for the sins of all in His sacrificial death, and therefore God does not need to be appeased with sacrifices or by following purification regulations. Nonetheless, the law of the Ten Commandments, i.e. the Decalogue, also applies to Christians. The people of Israel did not receive a new collection of moral norms in the tablets of the Decalogue (i.e. Ten Commandments). God merely clarified that natural law that the first person knew in his heart. The first three commandments in the Decalogue address the relationship between human and God. The other commandments speak of one’s relationship with other people. The commandments summarize in an excellent way the content of natural law. In them are fulfilled love and what is good for one’s neighbor. For this reason Martin Luther called the Ten Commandments “the law of the whole world.” The validity of the Decalogue is recognized even outside Christendom. There is also important ethical material in the prophetic books of the Old Testament. God instructed many prophets to warn those in power in their time about e.g. greed, deception and injustice toward the disadvantaged. The prophets condemned hypocrisy. Sacrifices and piety cannot replace doing good for one’s neighbor (Isa. 1:15–17). Jesus’ Ethical Teaching Jesus was a Jew and the basis of His instruction was Jewish law. The Sermon on the Mount (Matt. 5–7) can be considered a summary of the central teachings of Christian ethics. In this sermon, Jesus interpreted the Law of Moses. He actually emphasized the demands of the law by repeating, “Ye have heard…but I say unto you.” Jesus’ instruction contained the principle that that which is morally significant is not a mere act. Proper compliance with the law also requires that the act includes the right attitude and motive. Jesus’ instruction emphasized the principle of reciprocity. It culminates in an exhortation called the Golden Rule: “All things whatsoever ye would that men should do to you, do ye even so to them” (Matt. 7:12). The ethics of the Sermon on the Mount reveal the nature and ideals of God’s kingdom: righteousness, peace, joy, love, justice, reconciliation, moderation, truth and faithfulness as well as the thought that one need not worry too much. Jesus himself served as an ethical role model when He defended the oppressed and marginalized. His motive was a love for His neighbor that is unfathomable to human reason. Jesus demanded people to love even their enemies and evildoers in addition to their friends and benefactors. The law and the proclamation of the prophets are encapsulated in the Great Commandment, the dual commandment of love that Jesus taught: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself” (Matt. 22:36–40). This instruction expresses the Christian view of a person’s place in the world. One always functions before the face of God and is accountable to Him for one’s actions. One cannot escape or deny one’s moral responsibility. Jesus’ ethical teaching was also fulfilled when He healed the sick and conversed with societal outcasts as well as in the parables He told. For example, the parable of the Good Samaritan is an answer to the question “Who is my neighbor?” (Luke 10:25–37). Ethics of New Testament Letters The New Testament letters address moral issues in addition to Christian faith. For example, they ponder how to function in the world and what is our relationship with authorities (Rom. 13:1–7). The letters also provide advice for spouses, children and parents in homelife as well as at work and in free time. Paul also indicated that love for one’s neighbor is the core concept of Christian ethics (Rom. 13:8–10; Gal. 5:14). The first letter to the Corinthians has been called Paul’s ethical letter. In that letter he addressed many problems in personal life and the congregation. The best-known portion of the letter is probably chapter 13, which discusses love. Other well-known and oft-quoted portions concern sexual immorality (1 Cor. 5; 6:18–20) and the position of women in the congregation (1 Cor. 14:34,35). In recent decades the question has been posed whether these viewpoints of Paul were based on cultural mores of his time or on God’s revelation that binds Christians at all times. This discussion is part of a broader development that began in the 1970s of questioning the Bible’s theological authority. There is moral instruction in other New Testament letters as well. For example, the current Finnish Bible the first section of the last chapter of Hebrews is labeled, “Living according to the will of God.” The writer gives the congregation four important exhortations for faith and life: he exhorts unto brotherly love and hospitality, to remember prisoners and the mistreated, to honor marriage and to guard against greed (Heb. 13:1–5). Apostle James emphasized, as Paul did, the importance of love for one’s neighbor. He reminded that it is not selective nor discriminatory (James 2:1–17). Characteristics of Lutheran Ethics A study published by the Church Research Institute [of the Evangelical Lutheran Church of Finland] in 2016 Osallistuva luterilaisuus (Participatory Lutheranism) showed that Lutheranism still profoundly shapes Finnish values. The significance given to everyday encounters and interpersonal relationships is important in the Lutheran tradition. The Lutheran Reformation adopted the notion of God’s love as the basis of reality. According to this notion, a person is primarily understood to be a recipient of gifts and one who shares those gifts with others. This occurs in temporal activities and in everyday encounters amidst daily responsibilities. At the core of Lutheranism is the notion of salvation which humans cannot earn by their own deeds. In our relationship with God, we are always the receiving party and unable to advance our cause in any way. Another core belief that structures Lutheran thinking is making a clear conceptual distinction between the spiritual and temporal realms. Luther thought that God enacts and uses His power in the world in two ways, temporally and spiritually. Both domains or regiments are ordained by God. The regiments are different and separate but not detached from one another. They embody God’s dual dominion in life. The temporal regiment is needed to resolve moral, political and societal questions. The authorities passes laws and establishes office in order to maintain outward order in society. People fulfill the will of God even when they are acting in the best interests of society e.g. in non-governmental organizations and political parties. Social ethics guides a person to enact temporal justice, but it must not force one’s conscience. In His spiritual regiment – His congregation – God gives birth to faith and love. Christ’s atonement work changes the significance of morality in the life of a person who has been helped into faith. A Christian is no longer a slave of sin but rather free and independent of all demands placed on him or her. This freedom is the basis of Lutheran ethics. Due to having received love as a gift, the Christian treats his or neighbors well as a fruit of faith. However, being helped to faith does not make a person sinless. The person’s life is a constant battle between the “old and new self” (Eph. 4:17–24). One well-known and often misinterpreted aspect of Lutheran ethics is the work ethic. The Protestant work ethic is often spoken of in a negative light. It is thought that it requires overly conscientious, joyless and hard labor. This is a misunderstanding at its core Lutheranism defines work as a calling received from God. Luther found this concept in Paul’s writings (1. Cor. 7:17–20). A calling describes a person’s inner tendency and gift to do something for the common good. In this way, work has purpose other than merely earning a living. According to the Osallistuva luterilaisuus (Participatory Lutheranism) study, nearly half of respondents considered it important that work be a calling. It was also important for many that work would become a life task to which one could dedicate oneself. These work-related values reflect the Lutheran view on the meaning of work. Morals and Secularization The ever-quickening spread of secularization and the crumbling of biblical authority have been evident in recent decades in both church life and in how society functions. Increasingly, the basic textbook of Christianity are considered bound to time and culture. The Bible’s guidance has been replaced by “biblical relativism.” The principle of the Reformation by which the Bible is the highest authority of Christian faith has been replaced by equality and love. It has been suggested that controversial issues surrounding e.g. the female priesthood and marriage should be resolved by separating the law and the gospel. It is thought that the law belongs to the realm of love and is bound to its time and therefore does not bind the church today. The spread of secularism is also visible in the fact that early childhood education and primary education offered by society provide little moral and religious support in the lives of children and young people. The early childhood education plan implemented in 2018 [by the Finnish National Agency for Education] caused much debate for this reason. A significant change in the most recent upper secondary school curriculum [in the Finnish education system] was the elimination of ethics instruction. In the future, ethical content based on Christian values and concept of humanity will only be taught in [Finland’s] primary and lower secondary schools. Conservative Laestadian Christianity has from time to time raised its concerns over the secularization of [Finnish] society. In a public statement released at Suviseurat (Summer Services) in Perho in 2005, it states “In our time, the understanding of right and wrong has become blurred. The teachings and authority of the Bible have been widely abandoned in our society and church [Evangelical Lutheran Church of Finland].” This public statement recalls the principle of the Confessional Writings by which all doctrine in the church must be studied and evaluated according to God’s holy Word. The public statement draws attention to e.g. true love for our neighbor, questions concerning marriage, abortion, euthanasia, homosexual behavior and sober lifestyles. A 1993 public statement ended with the words, “We acknowledge our own shortcomings, but as pardoned sinners we, for the sake of love and truth, express our deep concern that the Word of God could guide our nation and our church. Humans have received as a gift at birth the awareness of right and wrong. God speaks to us in our conscience and requires us to do what we know is right, while forbidding us from doing what we know to be wrong. As a result of this, humans have a natural need and desire to act morally right. Morals are within us whether we are religious or not. However, the efforts of the community and of childrearers are necessary in order for the inner moral voice to develop and strengthen. As Christians we think that faith in God keeps our consciences in the right direction. A fallen person must continuously learn to know the will of God. Faith also gives strength to live according to the guidance of the conscience enlightened by God’s Word. Living a moral life is part of a human’s wellbeing. Good morals include acknowledging and appreciating neighbors. This is important in harmonious coexistence. For a Christian, however, the most important matter in life is to know God and the Savior and to become a child of God. A morally good life does not save a person. According to the material principle of the Reformation, a person is saved by faith alone, by grace alone, for the sake of Christ alone. The Holy Spirit calls through the gospel into the fellowship of God’s congregation. In this congregation we are in living fellowship with Christ and other Christians. The Bible is the highest authority of our faith and life. In Paul’s words, it is important that we remain in what we have learned and what we are convinced of (2 Tim. 3:14). Bibliography Aamenesta öylättiin – kirkon sanasto (https://evl.fi/sanasto/). Kristinoppi lyhyesti esitettynä. Suomen evankelisluterilainen kirkko 1948. Airaksinen Tiina ym. Portti. Etiikan perusteet. Eettiset kysymykset. Otava 2012. Hallamaa Jaana ym. Uusi arkki 3. Kristinuskon oppi ja etiikan kysymykset. Edita 2010. Hanki Katri ym. Silta 3. Etiikka ja kirkon oppi. WSOY 2009. Huttunen Niko Luterilaisen Suomen on aika tunnustaa väriä. – Senioriopettaja 4/2017. Julkilausuma 2.7.2005. – Oikea ja väärä. SRK:n vuosikirja 2006. Järveläinen Petri Kristinusko ja moraali. Suomalainen teologinen kirjallisuusseura. Helsinki 1994. Kinnunen Pekka Kristus on Raamatun Herra ja Kuningas. Martti Lutherin Raamatun esipuheita ja reunaselityksiä. SRK 1983. Kärkölä Pentti Ihmisarvo ulottuu hedelmöittymisestä kuolemaan. – Ihmeellisiä ovat sinun tekosi. SRK:n vuosikirja 2001. Laulaja Jorma Elämän oikea ja väärä. Kirjapaja 1994. Laurila Aarne ym. Nykyihmisen etiikka ja moraali. Oriveden opiston 70-vuotisjuhlakirja. WSOY 1979. Luther Martin Augsburgin tunnustus. Nenonen Heikki Luonnollisen lain sisältö Herbert Olssonin Luther-tulkinnassa. Dogmatiikan pro gradu -tutkielma. Helsingin yliopisto 2006. Osallistuva luterilaisuus. Tutkimus kirkosta ja suomalaisista. Kirkon tutkimuskeskuksen julkaisuja 125. Kuopio 2016. Palola Jukka Mitä käsite omatunto tarkoittaa? – Palveleva rakkaus. SRK:n vuosikirja 2008. Pelkonen Ari Koti lapsen omantunnon kasvuympäristönä. – Mä taimi olen sun tarhassas. SRK:n ajankohtaiskirja 2011. Raamatullinen usko ja elämä. Kannanilmaisu 3.7.1993. – Kristus on voittanut synnin vallan. SRK:n vuosikirja 1993. Rauhala Niilo Jokaisen elämä on yhtä arvokas. – Ihmeellisiä ovat sinun tekosi. SRK:n vuosikirja 2001. Uljas Juhani Peltoon kätketty aarre. SRK 2000. Vainio Olli-Pekka Hyveet. Johdatus hyveajatteluun. Viisas elämä 2017. Westerlund Marjukka Lapsen omantunnon kehitys (aatosklinikka.fi/lapsen-omantunnon-kehitys). Yhdistyneiden kansakuntien ihmisoikeuksien julistus.

Stephen and Diana Warwaruk | The Voice of Zion October 2020 -- We have anchors in heaven, not one but two – that is something we are used to hearing. Two of our children have gained their victory. Why us? We don’t know the answer, but we have experienced that God gives strength in times of trial and does not give us more than we can bear. The death of a close nephew in 2000 and a brother-in-law’s death in 2005 showed us that God provided the needed love and support to those bereaved families. Likewise, the outpouring of love we experienced after the loss of two children still comforts and encourages us. God knows what we need. Wings in the Sky Our son Isaac lived a short life. He was born in November 2010 and died in August 2011. We were on our annual camping trip at Clearwater Lake and surrounded by family when Isaac passed away. Our sister-in-law who was camping with us told us about wings she had seen in the night sky. The wings flew right over our tent when I brought Isaac into the tent at bedtime. We also learned that when we left the campsite to bring Isaac to the hospital, our son Justin reminded everyone else that “no matter what happens tonight, Isaac will be in a good place.” Such wisdom from a 12-year-old. Hearing this reassured us that it was Isaac’s time to go and that God sent an angel to take Isaac home to heaven. There is a time to be born and a time to die. Escorts Carried Us During the sorrow filled days and weeks after Isaac’s death it felt like we were in the center of God’s kingdom. Our families and local believers came to comfort and strengthen us. We didn’t have to worry about meals for weeks. These escorts often didn’t know what to say, but their presence showed us they cared, and this caring brought comfort. We also received phone calls, messages and cards from believers throughout North America. We never felt closer to heaven. After Isaac’s death it hit home that time moves relentlessly forward. We began to accept that there is no turning back the clock to a time when Isaac was still with us. Time also brought healing, and we felt the blessing of children and a busy household. The younger ones helped by asking many questions about where Isaac went, why he couldn’t come back to us and why we couldn’t go to him. We tried to explain that we would see Isaac again if we endeavor to keep faith until our life on earth ends. Our family again suffered loss in 2017, when Stephen’s dad passed away after a short battle with cancer. We experienced simultaneous grief and great joy, since he’d been given grace to repent a few years before, after a lifetime of unbelief. We missed him but rejoiced in his victory. Justin’s Last Swim Then, just a few weeks after dad’s passing, we lost another child. Stephen was a counselor and teacher at our first confirmation school in Saskatchewan in 40 years. Our son Andrew was one of the students. One lesson Stephen prepared was on prayer – perhaps that lesson helped to prepare him for what was to come. We were surrounded by friends in faith. Stephen was at confirmation school studying God’s Word as a teacher. Andrew was there as a student. I was visiting with believing friends on a Sunday afternoon. It was there that Justin and his friends decided to go for a swim. Later on Sunday, the mothers began to wonder why the boys weren’t back from their swim. The afternoon was turning into evening. Then they received a phone call from the boys. “We need help. Justin is missing.” At confirmation school, Stephen was enjoying song services when his phone rang. The display showed I was calling. “Justin is missing. The boys went swimming in the river and now they can’t find him.” “Oh Justin,” Stephen moaned as he sank to his knees. Five-day Search Justin was missing for five days. The first day, the Royal Canadian Mounted Police coordinated a search with the help of Saskatoon Search and Rescue and a host of family and friends. At the end of the day, the RCMP ended their search. They promised they would provide support, but continuing the search would be up to us. Every day, close to one hundred people helped with the search. Lookout points were strategically coordinated along the river to ensure that Justin’s body would be seen when it surfaced. After four days of searching and a severe thunderstorm, a spotter with binoculars saw Justin’s body in the water near a green pool noodle. Andrew chose to stay at confirmation school when he learned that Justin was missing. It was the best place for him to be, surrounded by believing friends and studying God’s Word. God answered our prayer that Justin’s body would be found before the weekend so we could focus on Andrew’s confirmation. Until We Meet Again In the days and weeks following Justin’s death, God gave us strength to carry on. We were comforted and encouraged by our believing family and friends. We didn’t have to worry about meals for weeks. Even three years later, we are comforted by people that remind us we are still in their thoughts and prayers. There are times we feel especially down. We miss our boys who are in heaven, and we wonder what life would be like if they were still here with us. Isaac would be celebrating his tenth birthday in November. Justin would probably be entering his final year of engineering at the University of Saskatchewan and wrestling with how to do it successfully with online classes. Though we have sad times, we still experience joy in our lives. Our children keep us focused on our day to day. Our household continues to be busy. The deaths of Isaac and Justin have helped us focus on what is important. They reveal that our life on earth is short and we don’t know when it will end. We want to endeavor in child-like faith, putting sin away. If we can remain in faith until the end, we will see our boys again in heaven.

Aila Mikkola | The Voice of Zion November 2020 -- In recent years, professional life has been attempting to take a so-called digital leap towards greater use of digital technology: for distance working, online meetings, video conference calls and conference gatherings online. Yet some people have been somewhat hesitant to take this digital leap. This is mostly due to one’s own technical skills and a lack of knowledge of technical equipment. For the past few years, I have been involved in LLC mission work in Ecuador as an interpreter. Services have been organized on-site in Ecuador. There were generally trips every six to eight weeks. Mission trips like this were the only format we knew. At the beginning of 2020, everything changed. With COVID-19, everyone had to social distance and many people were forced to take a big digital leap. Schools moved their instruction online. People kept in touch with elderly parents via WhatsApp calls since they couldn’t visit them in person. People ordered groceries online and visited the doctor via video calls. Meanwhile, an upcoming mission trip to Ecuador was canceled and the ones after that were put on hold. Test Services in April In April, the LLC office organized “test” services for believers in Ecuador using Zoom. The technology worked well and the services were well received. The LLC approached us interpreters with a request to interpret online services every Sunday. My initial reaction was concern whether the platform and the connection would work well enough. Secondly, I wondered how I could interpret online, since I am used to interpreting live. Nonetheless I signed up for this duty along with other interpreters from Finland and North America. We are happy to have some new interpreters join us as well, one of whom is Miranda Hendrickson. She described her involvement as follows: “After agreeing to be added to the translating schedule, I frantically began practicing. I was quite anxious, as it had been more than ten years since I’d spoken Spanish regularly. During the months prior to my turn, I practiced by listening to podcasts, speaking Spanish with other believing Spanish speakers via Zoom and by interpreting archived sermons.” LLC provided us interpreters and ministers with guidelines on how to log on to Zoom and how to do what is necessary for the Sunday service. Prior to a service, the minister and interpreter can share the Bible text and other information on the WhatsApp group established by the LLC. This exchange is crucial to help the interpreter prepare. The first online services in Spanish were organized on April 9, 2020. To everyone’s pleasant surprise, Zoom worked well, the interpretation worked out fine, and the service guests were able to see each other and hear God’s Word. The digital leap in mission work was successful! Regular Sunday Services Became Possible for Many The congregation in Ecuador kept coming to services every Sunday – in the morning U.S. time and evening Finnish time. Ministers from the U.S., Canada and Finland have served in turn. We interpreters attend the services to serve in our role of interpreting the services, but also to practice and improve language skills, especially religious vocabulary and expressions. Occasionally a minister who is not serving on a given Sunday will also attend the online services in order to meet believing Ecuadorian friends. Ecuadorian believers express their gratitude for having services every Sunday. Alex Panizo of Quito says, “Maintaining online services has been an important step for congregations in Ecuador. This has allowed the believers in Quito, Guayaquil, Riobamba and Ambato to strengthen their faith and find spiritual peace in these uncertain times. In addition, it has allowed us to converse and learn about the health status of our fellow believers in Ecuador, the United States and Finland. It is beautiful to know that God’s blessing shelters us all in health and it has been rewarding to see each other every Sunday through a computer screen.” Mario Mite from Guayaquil shares how important it is to have services every Sunday. “As the congregation in Ecuador still does not have their own minister,” says Mario in his WhatsApp voice message, “these services every Sunday have been a blessing to be in contact with the brothers and sisters in faith and also feel the unity and love between the believers. The services have also given us opportunity to ask for prayers of intercession for oneself and one’s family. Being able to attend services regularly without longer breaks has edified the Ecuadorian congregation and unity between local congregations in different parts of the country. It has also been a wonderful opportunity to see each other every Sunday to share the experiences of surviving with COVID-19. The virus has been very harsh in Ecuador and it has been a relief to see the other believers in good health online. Attending services has now become a regular habit in Ecuador as well,” says Mario. “Although the internet has allowed us to be in contact and to converse, it has also highlighted the reality of my country,” says Alex. “In Ecuador, not everyone has access to the internet, either due to economic factors or the place of residence in rural areas. An example of this is the non-attendance of our indigenous brothers from the Riobamba congregation at Sunday services.” From Different Sides of the Globe Many speaker brothers have served both on mission trips and online services. One of them is Markus Lohi, who shared his experiences. “Online services have been a very positive experience. The translator, joining the call anywhere in the world, plays a key role in making everything go smoothly. It has been especially nice to have a moment after the services for the guests to participate in a brief discussion. Being able to see friends of faith through video makes it much more homey compared to audio only. Smiles and tears speak without words. Of course, the online service format does not allow hours and days of visiting with the locals in their everyday surroundings and the mutual encouragement found in that. But the format does serve well the main purpose of God feeding hungry souls with His living Word. It is amazing to join in mutual prayer and song to God from different sides of the globe.” For some, the online services have been a way to reconnect with Ecuadorian brothers and sisters. For example, Miranda has traveled in Ecuador a few times years ago and met Ecuadorian believers. She says, “It has been a wonderful opportunity to reconnect with Ecuadorians.” There are also Ecuadorians living in Finland. Lisbet, married to Paulus Mikkola, and her sister Evelin, have been able to see their family in online services. They say that “the services have been a very special experience. Although there have been times of uncertainty due to the pandemic, services have filled homes with faith and hope.” The sisters express their gratitude to the LLC for making this online union possible. In their comments, Alex and Mario both give thanks to the interpreters. “An important factor in this process is the work of the interpreters. Without their help, we would not be able to meet every Sunday.” Collaborative Community of Interpreters Online interpreting has brought us interpreters closer together as well. Before this, many were just names on a list. Now we interpreters have our own gatherings online to practice Spanish and share information. We have also gotten to know each other better. Miranda comments, “I’ve gained new friends in some of the Spanish translators I’ve met from Finland.” One positive aspect of the online services, according to interpreter Aino Vuonokari, is peer support from other interpreters. “When you are an interpreter on mission trips, you work mostly on your own. Zoom services makes it possible to get support from other interpreters.” Other interpreters can help with a missing word, or we can share the interpretation so that one interprets the sermon and the other interprets the short discussion after the sermon. “This help is needed, since the interpretation online is more demanding than live interpreting, due to limited sound quality and due to the fact that online interpreting requires more concentration than translating live services,” says Aino. Grateful to God Most importantly, regardless of whether the services are online or onsite, God’s Word and the forgiveness of sins is the same. Gratitude to God in allowing us the possibility to attend services every Sunday comes up in every comment from Ecuadorian brothers and sisters. Mario says online services have been an excellent way to attend services, and he hopes these will continue even when it is again possible to arrange mission trips. “We leave everything in the hands of God,” says Juan Toapanta from Quito. “In this very difficult time that the world is going through, receiving services online is very good as it helps us increase our faith. We also ask God to give us strength and wisdom to believe in Him. We know that this all will pass and one day ministers will visit us again for the services.” We are thankful that it has been possible to take this digital leap in mission work! We all share in Miranda’s comment: “It has been such a blessing to take part in the Ecuadorian online services.” Thirty Zoom Connections Matthew Keranen | The Voice of Zion November 2020 -- Greetings from Ecuador, and from the virtual services held with our brothers and sisters in Ecuador! They, like us, are largely confined to their homes and not able to gather. Services have been held online with them four times already using the Zoom meeting application. God has blessed these services. The technology has served the purpose well and the services have been well received in Ecuador. Because mission trips are not currently possible, we plan to provide an online service each Sunday for the time being. Ministers and translators from North America and Finland will serve. Keith Waaraniemi kept the online service last Sunday, May 3. There were nearly 30 Zoom connections to these services. Aino Vuonokari and Aila Mikkola translated. Keith spoke from Psalm 126. Song accompaniment was played from Keith’s iPad. Keith says, “It is heartwarming to see all our dear friends online! Kathy was able to join me for the first time at Ecuador services.” Keith says the technology worked well except for a few brief moments. After the 45-minute service, there was over an hour of visiting and sharing greetings. Keith says it’s challenging to have spontaneous, personal discussions over a remote connection. He misses individual visits that are common after mission services on site. Keith tells how in their discussions, Ecuadorian brother Alex shared that that their healthcare system is facing severe challenges. There are not enough healthcare professionals and there is not enough equipment. And citizens do not have money to pay for care. Another brother Teodoro reported that people must decide between staying safe at home, or going out to work and risking falling ill. Approximately sixty percent of the people are those who must go to work. In Ecuador as well, believers understand that God is giving this time of trials. We remember our brothers and sisters in all countries in love and prayer. They remember us as well. Interpreting vs. Translating Readers will notice that the author of this writing refers to herself as an interpreter and to her profession as interpreting. We in North American Zion have commonly referred to this same role and profession as translator and translating. What is the difference? An interpreter is a person who is trained to convert oral or spoken messages from one language to another. A translator, meanwhile, is a person who is trained to convert written text from one language to another. These two skills are also some people’s professions. Some professionals do both interpreting and translating, others specialize in one or the other. Interpreting and translating both require an interest in or love of language and a deep knowledge of more than one language. Both are equally important in aiding people to understand messages – whether written or oral – that originate in another language. The translator’s key skills include being able to understand written material and, using necessary reference material, render that material clearly and accurately into the target language. The translator must have good writing skills in the target language in order to preserve the message of the original text, including nuances, emphases and narrative devices. The key skills of the interpreter include being able to “orally translate” or interpret from one language to another, in both directions, on the spot without using dictionaries or other reference material. Interpreters need good listening skills, since especially in simultaneous interpreting the interpreter must listen and speak at the same time. In effect, they memorize what the speaker says in the moment while simultaneously saying what the speaker said a few seconds ago. The interpreter attempts to transform whatever the speaker says, whether formal, informal, colloquial speech or cultural-specific references, to language and wording the target audience can understand. We can be thankful that God has provided believers with skills in interpreting and translating to aid in the work of His kingdom across the globe. These skills are put to good use here at the LLC as well in many areas, including publications and mission work.

Pentti Rentola | The Voice of Zion October 2020 -- Installment 19 of 20, translated from the book Christ Is the Same Yesterday, Today, and Forever: Writings on the Basics of Faith and Doctrine. (Ed. Ari-Pekka Palola, SRK, 2018) What is Culture? The concept of culture comes from the Latin word cultura, which means cultivation or tending. Later, the definition of culture expanded to include education such as science and art. In a broad sense, culture indeed includes all that people do to manage their environment and society and to express themselves and their relationship with other people. The Christian doctrine of our church [Evangelical Lutheran Church of Finland] states: “God has given man the task to cultivate nature so that its powers might better serve the protection and advancement of life. This work and its results are called culture” (Christian Doctrine, item 100). The concept of culture underwent changes in the 20th century when popular culture and various subcultures such as youth culture emerged. According to a new definition, “Culture is a system of shared beliefs, values, customs, behaviors, and artifacts that the members of a society use to cope with their world and with one another, and that are transmitted from generation to generation through learning” (Plog & Bates). Culture with its various manifestations is learned in one’s community through interaction with other people. We say that a child is born into some culture and society. The first cultural educators are the child’s parents. Parenthood is a God-given task of rearing that among other things includes a Christian upbringing and the transfer of one’s own cultural heritage. The child adopts lifestyles, values and norms from his or her parents. Things that belong to culture form the basis for functioning both in the home and in society. The natural tendency of cultures is to strengthen their own cultural heritage and emphasize their own uniqueness. The cultures of the world are not identical. The identities of nations and regions are born through cultural differences. In addition, the culture of a particular nation or region can differentiate into subcultures: high culture, popular culture, rural culture urban culture, customs, food culture and so on. In our thinking and behavior there is much that we consider natural and take for granted and that we cannot specify or explain. This is our cultural heritage. Culture also includes experiences and emotions that cannot always be expressed in words. Scope of Religion Religion is a universal phenomenon. It has always been part of human life. In all peoples and cultures there is some form of religious thinking and behavior. There are an estimated 20,000 religions in the world. Anthropology professor E. A. Hoebel defined religion as follows: “Religion consists of systems of beliefs, thought and external functions that are fundamental to both primitive and developed cultures. These systems tend to become visible throughout societal constructs, and at times it is difficult to determine where the religious ends and the rest begins. Religion as a phenomenon is so diverse and intertwined with so many elements of culture and so dynamic that it is difficult to outline it within limits that would be wide enough to encompass it in entirety and narrow enough for research. Religion therefore belongs to human life and culture. It affects people’s interactions, habits, thinking, choices and decisions. In different cultures, religious life includes even very disparate characteristics and phenomena. The religions of the world are different, but their common characteristics include belief in the supernatural and in God or gods as well as considering certain things sacred. In addition, there are five factors that can be found in all religions: beliefs, rituals, emotional experiences, communality and ethics. Beliefs are religion’s perceptions of e.g. God, the creation of the world and life after death. Rituals refer to religious rites such as prayer, worship and celebrations. Emotional experiences of religion manifest as experiencing the holy, experiences of love and guilt or liberation and calm. Religion creates a sense of belonging. For that reason those who believe the same way usually form their own communities. Religions also provide guidance on how one should live. Ethics is religion’s understanding of right and wrong. Religions usually interact closely with the surrounding culture and society. Sometimes it is difficult to distinguish between religion and the surrounding culture. Religion can also be used as justification for war or acts of violence; recent examples of this include terrorist acts by various extremist organizations. The nature of religious activity usually involves some form of communality. Religious behavior conveys, both in word and deed, certain signals, symbols and customs of which the proponents of the religion in question are aware. All religions in the world have created their own art. In many cultures, religion regulates the chronology and annual celebrations. Faith and Culture We are living a time of great upheaval in a diverse and pluralistic world – a world in which uncertainty has increased and belief in authority has crumbled. At the same time, various confrontations become stronger and the way of living according to God’s Word is blurred. Marginalization is a real problem. Use of technology grows stronger and stronger and digitalization enables things that change people’s lives. The world is complex and rapidly changing. What should change? What can’t be changed? The relationship between faith and culture has been much discussed. Religion has not ceased to exist, but rather it remains a major cultural and societal influence. Faith is not culture, although practicing religion may include cultural characteristics. Religion and culture have many similar manifestations. Religion also upkeeps cultural content and meanings. Faith influences people’s concept of humans, worldview, understanding of salvation and life after death as well as a multitude of customs and celebrations. The Bible is a fundamental work in Western culture. Its impact has transcended national borders and thus laid the foundation for a common European culture. Biblical influences are visible in e.g. the Western calendar, weekly rhythms and church celebrations. Legislation in Western countries has also been traditionally based on teachings of the Bible. In recent decades, however, strong secularization and falling away from the Word of God have driven our society further from its Christian foundation. As a result, religion and culture sometimes mix or merge and sometimes are at odds with one another. In a believing home, children are raised and guided in a culture in which the childrearing is based on God’s Word. This includes e.g. Christian values, love and truth, diligence, love for one’s neighbor, respect for authority and honesty. Bible-based faith guides one to make the right decisions regardless of cultural background. A child of a believing home is born into and grows up in a cultural heritage in which biblical faith is a significant factor. This shows in the child’s behavior as well. The cultural landscape of the believing home includes the teaching of the Bible and in addition many other customs and behaviors, such as family traditions. Every person is imprinted with the culture of their own childhood home. A person who has lost faith carries with him or her the cultural heritage of a believing home. Many people consider the growth environment, security and sense of community provided by their childhood home a strong foundation and a valuable matter. Sometimes one hears of other kinds of memories as well. Then it is worth remembering that living faith never advocates isolation, abuse or violence. There are many qualities in modern culture that distance people from faith. The concept of right and wrong is disappearing. Instruction contrary to the Bible and new ways of acting and behaving are confusing. The concept of sin nowadays is based on one’s own reason and interpretations. Abnormal phenomena and customs gradually begin to seem acceptable when they are repeated often enough. The wrong kind of thinking has strongly infiltrated different areas of culture. An overemphasis on entertainment value and on sexuality are commonplace. Entertainment culture has become a sustainer, purveyor and producer of lusts and desires. A distorted culture reflects a concept of humans and the correct way of living that are contrary to God’s Word. This changes a person’s values and affects the person’s concept of faith and the meaning of life. It is important to remember that accepting that which is wrong is not true tolerance. Faith is a question of what is most important in life. Meeting of Cultures In a global world, cultural influences spread and different cultures meet. Ease of travel, increasing migration and the development of technology have contributed to the spread of cultures. Meanwhile, cultures have also become more similar as the same celebrities, trends and music styles are familiar in different parts of the world. When cultures mix, a new common culture is created. There is, however, still prejudice and fear toward foreign and strange cultures. We have not avoided culture clashes. The world is divided on the basis of religion into different cultural circles, and clashes between these continue to seem inevitable. Cultural anthropology’s task is to study human communities and culture. One of its research findings is that cultures are self-centered, self-loving and contemptuous of otherness. We often make the mistake of evaluating other peoples and their customs through our own values, customs and attitudes. It is also common for us to evaluate people from different regions of our own country from our own point of view. Many times we are blinded and held captive by our own prejudices and attitudes. In recent times we have evaluated the attitude of the dominant culture [in Finland] in relation to the Laestadian revival movement. It is also necessary to assess how Laestadians view other people. Are we in a habit of generalizing and labeling others and speaking in a demeaning and offensive manner? We must continuously learn to tolerate and respect differences. This, however, does not mean giving up or compromising the foundations of one’s faith. Faith is inalienable, a matter of the heart. Faith Unites People from Different Cultures The law of the Ten Commandments was the foundation of life already for the people of Israel in the Old Testament times. While the Old Testament societal laws and those that regulated worship were bound to the culture and situation, the law of the Ten Commandments is timeless. It remains the same regardless of era, place or culture, for it expresses God’s will. God reveals Himself and His will in e.g. the fates of nations. God also wants to reveal His plan of salvation to all nations (Mark 16:15; Luke 24:47). The gospel belongs to all peoples and language and cultural groups. The gospel unites people from different cultural backgrounds: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:28). Everyone can appreciate and respect their own culture. A believer, however, is willing to give up characteristics and customs of his or her own culture that are contrary to faith and a good conscience. We may ponder what things belong to culture and what things are part of God’s salvation plan. Occasionally one hears demands to reform “Laestadian culture.” By this some may mean that it would be time to change the old-fashioned way of thinking for a more modern perception of faith. It would suit the human mind to make the old biblical faith more modern and more suitable and acceptable to modern people and easier for human reason to comprehend. The Apostle Paul, however, warned against the misleading teachings of the last days and exhorted everyone to adhere to that which they have learned of God’s Word (1 Tim. 4; 2 Tim. 3). Faith is not just certain habits, words, behavior or belonging to a certain community, but rather it is a question of faith of the heart and of a personal gift given by God. In a changing time there is yet something that has always been and to which one can still cling: God’s Word and the living faith based on it. It is a heritage that will not tarnish, stain or wither away. Love Not the World It is important for a believer to remember that we live in the world but we are not of the world (John 17:16). The world refers to both God’s creation as well as forces opposing God and humankind that has rejected God. In the world there are simultaneously two kingdoms; God’s Spirit reigns in one and the enemy of souls in the other. The Bible warns against loving the world that has fallen away from God (1 John 2:15–16). Every human lives with two portions, and within each believer there is a constant battle between God’s Spirit and the person’s own flesh. This leads to many conflicts and falls. In all eras the surrounding world with its various cultural phenomena and values has also affected believers’ lives. Even today many people ponder the relationship between faith and culture: which things relate to faith and which are culture-related. The mindset and customs based on Christian instruction have largely given way while a worldly way of living has become more widespread. More and more people live their lives in a way that deviates from the Bible’s teachings. We live in a time in which the meaning of a person’s life is based on the person’s opinions and experiences. An easy, pleasureful, self-centered life has become many people’s main goal. Technology has made our lives easier and created new ways of doing things. Science has been able to explain an increasing number of phenomena with human reason. Human reason and wisdom are gifts from God. Reason is not the opposite of faith, but it must be subordinate to faith. Matters of faith cannot be explained by human wisdom. We can use our God-given gifts for our own and others’ enjoyment in many different ways and enjoy the many things that enrich life. One person gladly becomes refreshed with good music, either listening to or playing music. Another enjoys exercise and nature. For some, writing is a natural way to express their thoughts. Many are energized by reading good books. We are different, and our interests vary. Drawing the line between good and unsuitable hobbies is sometimes difficult. Even believers may have conflicting opinions about what is suitable. The enemy of souls attempts to cast doubt on the Word of God and its significance and in this way to cause a person to fall away from faith. Casting doubt or questioning things fits well with the spirit of the times. The Bible’s instruction may be perceived as old-fashioned, out-of-date, belonging to a past culture. The cultural offerings of our time are largely centered around entertainment. They feed a person’s lusts and desires via the senses and open the way for destructive temptations. Entertainment culture distorts, among other things, sexuality which is seen or heard in dress, speech, music, movies and literature. When entertainment conveys through many different channels a description of immoral life which includes e.g. substance abuse and casual relationships, it subconsciously shapes people’s minds and causes them to consider those things normal when in fact they are not. God’s Word warns against conforming to ways of life that are contrary to the Word of God and cause harm to both the individual and the whole nation (Rom. 12:2). According to Paul, people in the last times only love themselves and money, pleasures more than God. They may be outwardly pious but they deny the power of faith. The apostle exhorts us to turn away from such (2 Tim. 3:1–5). In this situation it is good to remember Jesus’ prayer on behalf of His own: “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth” (John 17:15–17). Faith is not separate from life. Biblical faith and living according to one’s faith belong together also in the modern world. A lifestyle according to the Bible includes e.g. keeping the Sabbath day holy, hearing the Word of God and marriage of a man and woman that lasts until death as well as caring for the family and rearing children. We often need to pray to God to increase our faith (Luke 17:5). We can recall Moses’ example: he considered the attainment of eternal life more important that enjoying pleasure for a season. To attain the future award he was willing to forgo riches and an easy life and to suffer affliction together with the people of God (Heb. 11:24–26). We have a personal responsibility for our choices, since as a consequence of wrong choices we may lose the gift of faith. If we become too attached to temporal life and its pleasures and opportunities, eternal life – the goal of faith – easily becomes blurred. Abstaining from that which is wrong is part of a believer’s life. Jesus teaches, “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matt. 16:24). Paul advised Timothy, “But thou, O man of God, flee these things [greed and harmful lusts]; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called” (1 Tim. 6:11,12). Faith of the heart gives the desire and strength to make the right choices. Bibliography Kristinoppi lyhyesti esitettynä. Suomen evankelisluterilainen kirkko 1948. Erilaisina mutta samanarvoisina. SRK Annual Anthology 2010. Ihmeellisiä ovat sinun tekosi. SRK Annual Anthology 2001. Minä uskon. SRK Annual Anthology 2005. Muutoksen keskellä. SRK Annual Anthology 2007. Rauhaa ja iloa. SRK Annual Anthology 2004. Tulevaisuuteen ja toivoon. SRK Annual Anthology 2000. Vanhurskas elää uskosta. SRK Annual Anthology 2017. Eskola Matti ym. Studia-tietokeskus 3. Kulttuuri ja tekniikka. Weilin + Göös 1995. Hoebel E. Adamson Primitiivinen kulttuuri. WSOY 1958. Parviola Jarno ym. Suuret uskonnot: Kristittyjen pyhä kirja. Weilin + Göös 1994. Plog F. & Bates D. Cultural Anthropology. 1981. Väyrynen Leo Kulttuuriantropologia. Lecture Notes 1993–1994.

The Voice of Zion October 2020 -- Working on this issue of the Voice of Zion has impacted the Communications staff deeply. We found ourselves discussing the selected theme, grief and loss, on a daily and extended basis. With each article, some detail reminded us of a time in our lives when death was close and oppressive. We relived pain, and for some of us, we experienced grief that had been repressed for years. Loss of loved ones strikes each of us at some time in our lives. The inevitability of death is assured throughout the Bible, and the knowledge of death gives leverage to God’s law when a person commits sin. But even as death is inevitable, it is also shocking when it happens suddenly. Recent deaths confirm this sad truth. Without preparation afforded by old age or extended illness, sudden death adds another dimension to the sorrow for family and friends left behind to mourn. “We didn’t get to say goodbye” or “I didn’t tell him I loved him often enough” are statements heard at funerals and memorial services. Some therapists recommend that aggrieved people write a good-bye letter or poem to help them in their grief. In God’s kingdom, we can offer comfort of God’s promise for everlasting life in heaven when a person dies in living faith. This is a gift to those who are grieving. However, when death comes to a loved one who did not own faith, we often find a profound emptiness and loss. We may all feel this inexpressible sadness sometime in our lives and that is when it can become difficult to accept that God gives life and God takes life in His time. We cannot comprehend His ways, and therefore, we wish to accept without bitterness His taking of life. Instead of anger or bitterness toward what God has willed, we can remember that God promises to wipe away each tear. God will take the saddest, the weariest, the ones lost in grief – and comfort them. For God, all things are possible, including peace and rest for the sorrowful. Though we feel grief, we can remember with gratitude the deceased one’s time on this earth, the joy and comfort they brought others, good moments and happy memories. For us all, the realization of life’s brief span gives strength to endeavor for a moment, putting away sin and keeping heaven as our goal. In heaven there will be no sorrow, fear or doubt. There will be no memory of life on earth, of those things that weighed on us here. In heaven we will no longer mourn. Instead, there will be joy, everlasting joy. Let us cling to this hope, even as our tears flow in this life. Let us endeavor to believe so that one day that joy will be ours. Christ assures: “Blessed are they that mourn: for they shall be comforted” (Matt. 5:4).

The Voice of Zion November 2020 -- In the world today we hear many calls for unity – from educators, politicians and leaders of all sorts. Unity and agreement are needed to accomplish goals and mutual efforts. In God’s kingdom we speak of unity of the Spirit. The Third Article of the Creed clarifies what the Holy Spirit affects. One result of the Holy Spirit’s work is God’s congregation here on earth, which the Holy Spirit has called, gathered and sanctified and which it protects in mutual faith. A palpable effect of the Holy Spirit’s work is the connection we share, the fellowship of saints, i.e. believers. We are not saintly or holy through our own goodness or innocence or a life well lived, but because our sins are forgiven; the Holy Spirit makes us holy, as Luther reminds us in the Large Catechism. Apostle John in his first letter connects the fellowship of the saints with forgiveness: “If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7). This is what we simply believe. In this Bible portion, John describes fellowship as a sharing of the path in unity. We walk this path together toward our heavenly home, and the path is illuminated by the Holy Spirit. Fellowship is not just belonging to a church as a member and participating in group activities. Rather, it is unity with God and His congregation. This unity includes a reconciliation with God, the righteousness we own through the redemption work God’s Son did on our behalf. Fellowship is to remain in God and in Christ, owning them by faith of the heart. Fellowship with the kingdom of God means that in addition to partaking in God’s righteousness, we also partake in God’s peace and the joy of believing. When by faith we own God’s grace and love, it affects in our hearts the desire to remain believing and dwelling in the congregation. The Holy Spirit does not direct us to isolate ourselves from church fellowship or to avoid children of God (Heb. 10:25). The Holy Spirit opens the Word of God, leading and guiding the congregation of Christ. Thus, when we listen to the voice of the Holy Spirit in the congregation, we hear the voice of God – for the Holy Spirit is God. If we reject the voice of the Holy Spirit, we reject the voice of our heavenly Father and His Son, our Lord Jesus. The vital importance of remaining in this fellowship is illustrated by Paul’s image of the congregation, the kingdom of God, as the body of Christ here on earth. Christ is the head of the body, and His followers are members of that body (Rom. 12:5). Staying attached to this body is the only way the members of the body can stay alive spiritually (John 15:1–7). There is no eternal life outside of Christ and His congregation. Christ and His congregation are inseparable. Jesus exhorted His followers to love one another, to carry one another, to avoid disintegration and to live in unison (John 13:34,35; 17:21–23). The members of the body of Christ do not fight against each other and do not remain indifferent toward one another. If one member suffers, all others suffer, and if one member gains glory, all other members rejoice with it (1 Cor. 12:21–26). Unity is not something we ourselves can create; rather the Holy Spirit creates and preserves unity of faith and understanding. It does so across oceans, languages and cultures. And it can do so even in local settings where unity has been tried. When God’s children speak in accordance with His Word, freely and openly in dialogue, then the Spirit shows the pathway. A child of God needs connection with other believers. Love connects us (Col. 3:14). The Holy Spirit gives birth to faith of the heart and love toward God and fellow believers. Love is the glue or mortar that connects different members together. Christ teaches that love is a sign of believers (John 13:35). From the unity and fellowship of the battling congregation of God here on earth, we will once be carried to the kingdom of glory in heaven. There nothing will sever us from God.