Search Results

Jari Kupsala | The Voice of Zion April 2019 -- Installment 4 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) The origins and existence of everything are fundamental questions to which humans have sought an answer through the ages. Religions and science have approached these questions in various ways and from various viewpoints in attempts to find answers to these ultimate questions. Some consider questions regarding the origins of the world and humans to be too deep, beyond human comprehension and therefore preposterous. Meanwhile others are deeply interested in the origins of everything: has God created the world? What should one think about the big bang theory as an explanation to the birth of the universe? Can scientific knowledge be somehow reconciled with creationism and God’s actions in the world? In this article, I will discuss the aforementioned questions as well as humans as a part of the universe: their creation, essence, relationship with fellow humans, nature and God. We are facing questions that are larger than we are. Therefore I shall begin with God’s revelation in the Bible and examine creation theology as well as a few scientific breakthroughs. Meanwhile I shall outline a description of how I myself believe. The Bible’s Creation Narratives and the Challenge of the Scientific Worldview No one has observed or documented the birth of the world. We only have God’s revelation of it. Religious and scientific explanations of it have been written much later. The Bible creation narratives have been dated such that the older narrative (Gen. 2:4–25) was written about 800 BC and the narrative that comes first in the Bible (Gen. 1:1–31; 2:1–3) approximately 400 years before the current era. The fact that the narratives have been dated to later time periods does not diminish their biblical value. From a perspective of faith, we understand that the Bible creation narratives record something that is timelessly true. At the center of the creation narratives is God, the Creator and Mover of all—and not so much how the creation process itself has occurred. Through science our understanding of the birth of the world and the events of creation are constantly changing and becoming more exact. Faith and science both study deep questions, each from their own perspective. They do not have to conflict with one another. Through the creation narratives in the Bible a viewpoint opens to faith of how God is the origin and Creator of everything. Scientific knowledge in turn tells us something about what kinds of processes may have taken place during and within creation. History teaches us that it is not a sustainable solution to cling to one’s own era’s scientific theories. When new knowledge emerges, the incorrect theories are inevitably discarded. This was the case in the 1500s, for example, when mathematician Nicolaus Copernicus and astronomer Galileo Galilei published a heliocentric model of our solar system. The Catholic church rejected the model and launched a counterattack against new knowledge. It was felt that the findings of scientists were in direct conflict with the teachings of the church. They failed to notice that in fact the new findings did not undermine the biblical truths in any way—only people’s own ideas and interpretations that were based on the old geocentric world model. People’s worldview and religious beliefs have been tried later as well. One of the most significant scientific breakthroughs to shake the worldview was Isaac Newton’s study of gravity and trajectories of celestial bodies at the end of the 17th century. Based on that, the universe could be thought of as a mechanical entity that seemed to work with clocklike precision without any greater guiding force. In that world it was hard to find a place for God. Albert Einstein proved, however, at the beginning of the 20th century that the laws of mechanics do not apply in cosmology. According to Einstein, time is not an absolute concept, but rather it is dependent on the place and speed of the observer. The strictly mechanical world was shattered by science’s own methods. In addition, Edwin Hubble proved in the 1930s that the universe is continuously expanding. Based on new findings, it was concluded that the expansion has had a certain starting point. That is how the theory of the big bang explosion was born. God’s creation fits this worldview better. The Triune God—Creator of the World To Christians, the Bible’s creation narratives have through the ages been unrelinquishable narratives that explain the existence of all. Despite the advance of scientific knowledge, the creation narratives have retained their place in the hearts of believers. They are not read as science reports or detailed accounts, but rather as sacred revelations of the beginning of time, which reveal the majesty of God as the Creator and Prime Mover of all that exists. The language of the Bible’s creation narratives is not the language of science. It is narrative language that seeks to express that which a believing person feels in his or her heart. To believers, the Bible is God’s revelation. It has been formed by the influence of the Holy Spirit—and it opens to faith through the influence of the Holy Spirit. Without the Spirit, the Bible text remains dead, but opened by the Spirit it comes to life and reveals that which we cannot reach otherwise: “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear” (Heb. 11:3). According to the biblical revelation, God is the Creator and Prime Mover of all that exists. He has created everything from nothing with His word. The visible has been born of the invisible. God is above and beyond human comprehension and beyond our grasp of time and place. Before the moment of creation there was nothing except God in His greatness. The Bible’s first creation narrative (Gen. 1) describes the birth of the world as an immense series of events, which are divided into six days of creation. First God creates the basic requirements for life: light, water, earth and sky. Then He creates vegetation, of which each plant bears seeds after its kind, and then animals and finally humans. The Bible begins with the words, “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light” (Gen. 1:1–3). Each of us can ponder how exactly we should try to connect the details of the creation narrative to modern knowledge. That, however, would likely be futile. The narrative recorded in the Bible reflects the understanding of the world—such as the thought that the sky above was a solid dome—that people had at the time the Bible came to be. At the same time, it nevertheless tells us the message, familiar to us through faith, of God, the Creator of all. This religious message is the main point of the creation narrative. The theologians that adhere to the Bible’s revelation agree unanimously that in the Creation the entire Trinity of God was present: the Father, the Son and the Holy Spirit. The prologue to the Gospel of John explains, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made” (John 1:1–3). When he speaks of the Word, John the evangelist meant Christ, in whom God became human in the human world. In Him and through Him people have the possibility to gain unity with the Creator of the universe. In the epistle to the Colossians, the pre-existence of Christ and simultaneously God’s salvation plan are enlightened as follows: “[Christ] is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist” (Col. 1:15–17). Human Beings—the Image of God Humans are part of God’s creation. The creation narrative describes how God first created the basic requirements for life and finally, on the sixth day of creation, He created humankind into a world that was ready for inhabitation; He gave humans the task of cultivating and protecting all that was created, and of multiplying and replenishing the earth (Gen. 1:26–28). The creation of humankind shifts our gaze from cosmological questions to humans and to the examination of human origins and their mission. The Bible tells how God created everything that exists through the power of His Word and ultimately formed humankind from the dust of the earth. Therefore the first human was given the name Adam, which resembles the Hebrew word adama, “the dust of the earth.” The Bible’s narrative emphasizes God’s majesty and creative power. To God, everything is possible. People, however, are interested in pondering matters from the point of view of their own understanding. As such, people have attempted to create logical explanations for the development of life on earth and for the existence of humans. The Bible does not tell the manner in which God did His creation work during the days and periods of creation. No one has sources of information based on which these matters could be irrefutably explained. The Bible’s revelation is limited to the original cause of everything, with God’s will and strength as its basis. Humans Hear God Speaking According to the Bible, God created humans in His image and after His likeness (Gen. 1:26). The significance of this is best revealed in the second creation narrative, which tells how God formed humans from the dust of the earth and breathed the breath of life into their nostrils. In this way humans became living souls (Gen. 2:7). Our Church’s [Evangelical Lutheran Church of Finland] Christian Doctrine states, “God has created man to live in His fellowship. Thus man's heart finds peace only in God” (CD 1948, 1). As an inheritance of creation, even a person who has not heard of the biblical God senses the existence of God in his or her heart and may seek unity with God (Rom. 2:14–15). There are religions everywhere in the world. Millions of people pray and speak to their gods, conduct worship services and practice devotion. On a mission trip to Athens, apostle Paul saw numerous altars dedicated to different gods. One altar was dedicated to “the unknown god” (Deo incognito). Referring to this altar, the apostle preached to the Athenians: “For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us” (Acts 17:23–27). According to Christian Doctrine, humans are the only beings in the world who can hear God’s voice, turn to Him, love Him and serve Him. The most important matter in life is “to know God and our Savior Jesus Christ and become a child of God” (CD 1948). The same understanding is expressed throughout the Bible. The psalmist expressed his faith: “Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people” (Ps. 100:3). On a cosmic scale, humans are negligibly small. The length of human life compared to eternity is like the width of a palm or like nothing. Nevertheless, God takes care of people. The psalmist expressed this thought in poetic form: “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him?” (Ps. 8:3,4). Humans Live in Fellowship with Their Neighbors Fellowship with other humans is another important relationship in which God has placed humans. The closest and most complex relationship is between a man and a woman, who become one in marriage (Gen. 2:24). Jesus described it thus: “But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so, then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder” (Mark 10:6–9). God created humans as sexual beings and gave them the task to “Be fruitful, and multiply, and replenish the earth, and subdue it” (Gen. 1:27–28). He established a union—marriage—between a man and a woman as the correct place to practice sexuality. Children are born as fruits of the spouses’ mutual love and submission to one another. In married life the spouses can become partakers of God’s creative force. Children are not their parents’ property, but rather the result of God’s creation work, a gift from the Lord. Therefore children have the right to be born and live a life in which they are loved and protected (Gen. 4:1, Gen. 21:1–3, Gen. 33:5, Ps. 127:35, Ps. 139:13–16). Pertaining to the biblical understanding outlined above, both family planning and abortion are transgressions against God’s will. People have no right to deprive anyone of the God-given gift of life. The psalmist wrote beautifully: “For thou hast possessed my reins: thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works” (Ps. 139:13,14). Jesus emphasized the special status of children. He said, “Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God” (Luke 18:16). In giving birth to and accepting children, there is in essence an eternal dimension. Each person forms many human relationships during his or her life. In all encounters and relationships it is good to remember Jesus’ instruction: Therefore all things whatsoever ye would that men should do to you, do ye even so to them” (Matt. 7:12). We are expected to notice our neighbor’s situation and to see and understand his or her needs. The Great Commandment simultaneously expresses humans’ role and their duty in relationship to God and fellow humans: “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. 22:37–39). It is good to note that the instruction actually contains three objects of love: God, one’s neighbor and oneself. Because it is impossible for humans in and of themselves to love God, the true relationship with God is faith, which we receive through His grace. From faith stems the true love for God as well as for one’s neighbor and oneself. People’s Duty is to Cultivate and Protect Since humans were created in God’s image, they have, to a certain degree, power over and responsibility for the world. The psalmist beautifully describes the special status God gave humans: “For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet.” (Ps. 8:5,6.) God gave humans a responsible task. He placed humans to work and take care of all creation (Gen. 2:15). However, as a result of the Fall into sin, humans have not been successful in cultivating and protecting the world in the way God intended. In many cases thoughtlessness and greed have caused them to damage that which has originally been good and whole. In the Christian tradition, humans’ role in relation to creation is mainly seen from a viewpoint of stewardship. Humans are like stewards, into the responsibility of whom the master has entrusted his property. The stewards must take as good care of the property as possible. Modern humans have become especially conscious of this duty. They have realized that human actions have become too taxing on the world, even exploiting it in many cases. People have taken notice of climate change and asked how far humankind has the right to go. These discussions and questions are justified. Each generation must find the lifestyles in which the tasks of cultivating and protecting are well balanced. The job of cultivating and protecting the world falls under the auspices of a mighty Employer. Lars Levi Laestadius lived in close connection with nature. He studied nature specifically as God’s creation. God also spoke to him through His creation. Laestadius adhered to the biblical view that humans have the duty of both cultivator and protector. According to him, even in research one must maintain harmony with nature, so that the “devil of greed” cannot do its destructive work. For Laestadius, nature, God and salvation of the soul formed a seamless entity. This is something we could learn from. Many modern people care about nature and their lifestyle, but a longing for personal faith and salvation has been forgotten. Jesus instructed people who were burdened with worry that they needn’t worry about what to eat, drink or how to clothe themselves. He reminded them that the heavenly Father sure knows that we need all of this. He exhorted: “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt. 6:31–33). The Fall into Sin and Human’s Responsibility When humans were created in God’s image, they were also given responsibility for their actions. Humans, however, were not able to bear the responsibility since they were deceived by the enemy, and they fell into sin. All humankind bears in itself the legacy of the Fall into sin: humans are entirely corrupt and unacceptable before God. They cannot reconcile themselves with God by relying on the attempts of their own reason or heart, but rather they need a helper. The first pages of the Bible contain a narrative of the Fall into sin. For us, the narrative is God’s holy revelation. It provides a starting point for the major events in salvation history. As is the case with the creation narrative, the narrative of the Fall should not be evaluated from a historical viewpoint, but rather the main point is its message. The narrative of the Fall into sin is timeless. It shows how sin progresses even today. After being deceived by the enemy of souls, humans became uncertain about what God’s will is. We should note that the enemy of souls tempted them with positive things. The Fall occurred when humans turned to hear and believe the temptations of the enemy of souls rather than God’s words. As a result, they ate of the tree of the knowledge of good and evil and by this deed went against God’s will. The consequences of the Fall were dramatic. What was done could not be undone. The bliss of paradise was shattered. God expelled the humans from paradise. The entrance to paradise and access to the tree of life were blocked. Because of sin, humans were separated from God and became subject to suffering and death (Gen. 3:22–24). As a result of the Fall into sin, humans had to carry inherited sin, a permanent burden of corruption: people in and of themselves are unable to be acceptable to God. A person’s reason and will are corrupted by sin. They do not serve the purpose God set for them in the beginning. People are left to the devices of their own understanding and are therefore unable to serve and love God in a way that is acceptable to Him. People do not love their neighbors as themselves, but rather revert to self-interest and violence. The cultivation and protection of the world suffer from human greed and at worst can even turn against themselves and cause destruction. Sexuality can be practiced in ways contrary to God’s word, which has led to many forms of sin. The effects of inherited sin are felt in the lives of all people. Paul stated that there is no one who is righteous. Christians themselves are not any better than others, for all are under the power of sin (Rom. 3:9–12). Even though believers have the desire to battle against sin through the power of the spirit, they experience defeats. The only hope for anything better comes through Christ, for the righteousness of God is given through faith in Jesus Christ unto all who believe (Rom. 3:22). A believing person is simultaneously righteous and sinful (simul iustus et peccator). Being righteous means being acceptable to God, pure and perfect, whereas being sinful means being unacceptable to God, defiled and corrupt. Purity and perfection are provided by Christ, who defeated the power of sin by His death on the cross and His resurrection. Christ’s merit exists through faith in the heart of a person who receives Him. Christ Himself also comes into the person’s heart and sanctifies the unholy to make it acceptable to God. Bibliography Christian Doctrine Briefly Presented. Evangelical Lutheran Church of Finland 1948. Luther Martin. Commentary on Genesis. Source “In primum librum Mose enarrationes” 1535–. Ahvio Juha. Avioliitto ja perhe. Jumalan paras ihmiselle. Kuva ja sana 2013. Alasaarela Erkki et al. Laestadiuksen jalanjäljillä. Pohjolan Painotuote 2017. Berg Lasse. Kalaharin aamunkoitto. Miten ihmisestä tuli ihminen. Into 2012. Koskenniemi Erkki et al. Kadonnut horisontti. Näkökulmia uskoon, valtaan ja totuuteen. Arkki 2006. Mannermaa Tuomo. In ipsa Fide Christus adest. Luterilaisen ja ortodoksisen kristinuskonkäsityksen leikkauspiste. Missiologian ja ekumeniikan seuran julkaisuja 30. 1979. Mannermaa Tuomo. Kaksi rakkautta. Johdatus Lutherin uskonmaailmaan. WSOY 1983. McGrath Alister. Kristillisen uskon perusteet. Johdatus teologiaan. Kirjapaja 1999. Pentikäinen Juha et al. Lars Levi Laestadius. Yksi mies, seitsemän elämää. Kirjapaja 2011. Pihkala Juha. Uskoa tiedosta ja tietoa uskosta. Johdatus dogmatiikkaan. Edita 2009. ‍

Jessica Nikula, Aaron Wuollet | The Voice of Zion April 2019 -- Musicians from congregations across southern Minnesota recently recorded an album, A Lamb Goes Forth, at the Elk River church, which is now available for purchase in congregation bookstores or on the LLC website. It is also available online wherever you buy or stream your digital albums, such as iTunes, Amazon, Spotify, Google Play, etc. This album includes excerpts of songs which take listeners on a journey through Christ’s suffering and death. The music reflects each stage of Passion Week. Aaron Wuollet explains the thought process behind the album order and song selection in the following Listening Guide. Tracks 1 & 2 The album’s first hymn introduces an air of personal contemplation. It presents the musical motif in gently swaying, lyrical melody. Moments of intense emotion punctuate an irresistible forward push, highlighting the intertwined threads of wrenching sorrow and tentative hope. This collection outlines Christ’s suffering, death and resurrection, and induces the listener to personally ponder their meaning. Starting in Gethsemane with Christ facing His ordeal, the music accentuates His willingness to sacrifice. The listener joins Christ in prayer and trembling as oboes pierce the melody like the spear pierces Christ’s side. Tracks 3–5 We hear the accusers’ discordant approach in a noisy knot as Christ consents to His fate. A tenor duet reveals the Father preparing the Lamb for sacrifice. A solo flugelhorn floats above the chorus in a pensive descant recalling the Savior’s lonely grief. A military fanfare announces the soldiers’ heavy treading march into the garden to arrest Jesus. The organ’s deep throb and dissonant chords add gravity to the moment. A musical respite gradually crescendos to the vindictive verdict before Pilate, climaxing with the chaotic crowd baying for blood. Tracks 6 & 7 Through hymn, we observe—across the abyss of time—the procession to Golgotha. A poignant personal moment with Christ stands out as Jesus lifts His eyes to meet the listeners’ gaze in a personal appeal. A moment of musical relief allows the listener to contemplate the crucifixion as the organ pulses with the slow, somewhat irregular heartbeat of a tortured Christ drooping on the cross. Death descends with ominous darkness to hover nearby, not quite ready to claim his prize. The listener is left to pity—not only Christ, but more herself or himself—and to know the burden of his or her own sin weighing on the Savior. Tracks 8–11 The message nevertheless exhorts us to hope. Swaying, lyrical strains inexorably press onward through the dark chords underpinning the uplifting message. A soprano/alto duet accentuates lonely introspection. An organ solo marks the mortal moment as Christ gives up the Ghost. On the cross, the beaten body of clay impels the believer to marvel at the inadequacy of thanks for personal salvation. As the body is placed in the grave, the dissonance and juxtaposition of instrument and voice encapsulate the perplexing mix of sweet sorrow and melancholy joy. Persecution and suffering draw to a close with the nasal strains of oboe organ reeds in a hymn of personal contemplation. The choir recalls the wounds of Christ in the final phrase as tentative hope glimmers in the ultimate upbeat major chord. Tracks 12–14 In the pre-dawn gloom of Easter morning, life begins to stir as resurrection approaches. Throughout one hymn, the musical tone transitions from somber self-reflection to rising jubilation. Easter dawns! The congregation welcomes His victory. Joy resonates. Music rings with life-affirming hope. In the swelling warmth of the rising Son, the congregation joins in unison song. An exhausted Mary finds the empty tomb and rushes to share the good news: He is not here! He is risen! Bright beams scatter the darkness as victorious praises echo with thanksgiving. Tracks 15–17 The broken tomb exposes the vacant grave. A triumphal trumpet heralds the gospel message. The congregation’s praises overflow with wonder at the resurrection mystery. The listener is left with a sense of fulfillment and release as the organ postlude brings a satisfying conclusion. Hallelujahhhhhh!

Rod Nikula | The Voice of Zion April 2019 -- Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not. Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. —Luke 24:1–12 When Jesus was crucified on Good Friday, His disciples’ faith was severely shaken. They had witnessed many miracles that Jesus did. It was beyond their comprehension that He would suffer and die. After Jesus died, His body was buried by Nicodemus and Joseph of Arimathea. Joseph was a disciple of Jesus, but only in secret, because he was afraid of how Jews would react (John 19:38). It had been prophesied that Jesus would arise from the dead, and the priests and Pharisees were fearful that a miraculous resurrection would make even more people believe in Jesus. They were also fearful that Jesus’ disciples would remove the body and claim a resurrection occurred to convince people to follow them. To guard against this, Jesus’ body was placed in a sepulcher, which is a small room cut into rock. A very large stone was rolled over the opening and two soldiers were ordered to guard it. Witnesses of the Resurrection On the third day, the greatest miracle happened. Jesus arose from the grave! He was victorious over the power of death, sin and damnation. The first witnesses of the resurrection were a group of women that went to the sepulcher. These included Mary Magdalene, Joanna and Mary, who was the mother of James. They found the large stone rolled away. Jesus’ body was gone. Only the linens that had been wrapped around the body remained. The women were very perplexed. Angels from heaven appeared and proclaimed a joyous message: He is risen! They reminded the women how Jesus had foretold this. The women ran to tell the disciples the marvelous news. Peter heard the news and ran to the sepulcher. He saw the empty linens and wondered what had come to pass. Later many believers saw the resurrected Christ. Apostle Paul also witnessed Him. “And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time” (1 Cor. 15:5–8). The Holy Spirit and the Gospel God’s promise of His Son’s first visit to this world was fulfilled. Jesus was born in a lowly manger, lived without sin, died for the sins of the whole world, arose from the grave and ascended into heaven. Jesus taught that one day the world will be destroyed by fire and He will come again to judge the living and dead. Those who have living faith and believe will be called into eternal life in heaven. Those what do not believe will be cast into eternal damnation (Luke 13:24–30). God has sent the Holy Spirit—the Comforter—to live in His kingdom on earth and to continue the work of Jesus (John 14:26). The Holy Spirit is God in the third person. By the power of the Holy Spirit, believers can forgive others their sins. What is forgiven on earth is forgiven in heaven. By faith, we who are forgiven see and speak of the living Jesus that dwells in our midst. He is the victor over death, sin and damnation. The forgiveness of sins in His name and blood is the core message of the gospel and we can hear this as often as needed. It is the power of God unto salvation to everyone that believes. Apostle Paul wrote, “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain” (1 Cor. 15:1–2). Christ is risen! The way to eternal life in heaven is opened for those whose sins are forgiven and believe.

Petri Hotari | The Voice of Zion March 2019 -- Then Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.—Matthew 15:21–28 Have you felt great distress over a loved one’s condition of soul? The woman of Canaan was in great distress over her daughter, who was grievously vexed by the devil. She cried unto Jesus for mercy. This may be a familiar situation to many. Faith is personal; we can’t believe for anyone else. But this example speaks to us of grief that is felt over one who has gone astray. More importantly, the incidents in our text speak of continuing in prayer and faith. God does not turn away from the prayers of His weak and poor children. Instead, He comes to help and save in His time. He Has Come to Save Lost Ones The enemy of souls—the devil—attacks on many fronts. Our personal faith is often tried. In the midst of our own walk in faith one may hear that the devil has enticed a child or dear friend away from faith. When one loses faith, the Holy Spirit departs and one becomes spiritually blind. The return to faith from this condition is no longer in human hands, but rather in the hands of God. Family members and believing friends of one who has given up faith feel great lacking, doubts and despair over a rift that forms and over the blindness that comes when one leaves faith. Some have left faith thinking they can return later, but sorrowfully death took them in their unbelief and they are eternally lost and condemned. The Canaanite woman was in this kind of trial and distress over her daughter. She cried unceasingly to Jesus for mercy. At first Jesus did not answer, and the woman continued to beg for mercy. The disciples could not bear this and asked Jesus to send the woman away. Such is our own flesh and blood as well: it desires an immediate answer or resolution, and if those aren’t forthcoming, we are overcome with impatience and doubt. Jesus rebuked the disciples and reminded them that He has come to save the lost ones. Jesus surely heard the woman’s cry, but as our text teaches us, our all-seeing and all-knowing God answers our prayers in His way and in His time. Let Us Always Put Our Trust in God Our text tells how the woman came and worshipped Jesus and pled for help. She put her trust in Jesus. This encourages us to do the same yet today. When we struggle and have distress over those who are lost, we need to continue in our own personal faith. We can pray unceasingly and always put our trust in God. He hears all our pleas and gives us peace. Jesus gives perhaps a surprising answer to the woman’s plea. He explains how it is not right to give the bread that belongs to a child to a dog instead. This word-picture may have certain meanings (cf. John 6:48–51), but the woman’s reply reveals the condition of her heart: “Yet the dogs eat of the crumbs which fall from their masters’ table.” She saw herself as an unworthy beggar of grace. This is a familiar feeling to a child of God who often feels unsuccessful in the battle of faith. Those who have lost children or dear friends to the world often feel their unworthiness. They may regret not taking time to visit the lost one more before he or she went into the world. However, we are not saved by our actions, nor are we saved based on what we have done or left undone. The Canaanite woman’s example shows us that our priority is to lift our gaze from our sinful hearts, where nothing good exists. Instead we should look where Jesus can be found and to where He and His own are gathered. We need to go to the services of God’s children where our own weak faith can be strengthened by the gospel of the forgiveness of sins, which is preached through the Holy Spirit. This is how we are fed by “crumbs from the Master’s table.” There Is Yet Hope for Lost Ones Our text ends in glad tidings. Jesus called the woman’s daughter from the grasp of the enemy. The woman’s prayers were answered; her daughter was healed! The joy of the woman of Canaan was boundless, just like the joy that reaches to heaven when a sinner repents (Luke 15:10). This reassures us that there is yet hope for those lost ones we love so dearly. Let us pray for them unceasingly. God can help even when the situation seems hopeless to us. While there is life, there is hope.

Helen Hillukka | The Voice of Zion March 2019 -- Nearly 22 years ago, on a beautiful, sunny Memorial Day Sunday, our daughter Annette was in a car accident. On our way to the hospital my husband Elmer and I talked little, numb with worry. Images of a funeral with us seated in the front row flashed through my mind, clashing with thoughts that we should be planning for her high school graduation. Quiet by nature, we didn’t even know if we should call others to the hospital to sit with us. Though the doctors didn’t give false hope, I prayed this could be one of those miracles we read about in the Reader’s Digest. But it was not to be. God called Annette home a few hours after the accident. A New Identity So much happened right after she died. Looking back, I wonder how we coped. One son broke his foot and some days later went to emergency with a high fever. My coworkers saw me and asked why I was there. Through visiting, they learned I had also just suffered a miscarriage. Our cat was delivering her first kittens and we found one dead, undelivered. It seemed that every morning I would ask: what will happen today? And then, we had to endure the graduation ceremony. This graduation was special for the community, since the school had only opened for classes five months prior. Local news coverage of this notable day said, “The ceremony started on a somber note when the principal presented a diploma to the parents of Annette Hillukka, who died in a car accident 12 days ago.” This resulted in Annette’s death becoming public and for a long time whenever I was in town, it felt like I had a huge sign above my head: This is the mother whose daughter died. I felt like that was my identity; her death was with me all the time. Peaks and Valleys I was a busy mother of 11, now left with ten children. Our youngest was four, and I was employed part-time. I made new friends with others who had lost a child, both within God’s kingdom and in our community. These friends were invaluable, with their immediate understanding and comfort. I thought I was doing quite well with my grief, picking up the pieces and continuing on. But there was always another anniversary, a wedding of a special friend of Annette’s or something else that triggered grief. Why did seeing a 15-month-old walking around remind me of Annette and reduce me to tears? Perhaps I didn’t grieve enough those early years. I was busy, and we did have happy moments: our children started getting married, our 12th child arrived and brought joy to our entire family, precious grandchildren came into our lives. Leading up to these joyous events I experienced a roller-coaster of emotions, many times in the same day. But the emotional peaks and valleys grew farther apart, and the height and depth of them lessened. At the 10-year anniversary mark, things seemed to change. I didn’t dread as much the coming anniversary of her death, her birthday or other special events when her presence was so missed. My birthday, three days before her death anniversary, could again be a happy birthday. It was when our nephew died 17 years later, however, that I finally really grieved for Annette. Once again a tragic car accident took from us a young person—our relative. The similarities to our own loss were too much to bear. Finally I had the time, or I took the time, or maybe God just allowed it to happen; I shed so many tears, and it was emotionally exhausting. Grief Is Individual Grief has no timetable. It is not a neat step-by-step process where you complete one phase and move on to the next. Everyone’s grief experience is different. Personalities and natures are different, circumstances are different, but everyone who experiences a loss needs to grieve. I am a different person, forever changed by my experience. I have often thought that grief is like a huge mountain. You can walk around it and you will always be walking around it. But when you finally do the difficult work of plowing through it, then you start to get relief. I reached a day not long ago when I realized only that morning it was the anniversary of Annette’s death. I was amazed, and I was so happy! I wasn’t dreading the arrival of this day, finally! I have reached a new place in this grief journey. Yet, as I write this, tears flow easily as I recall those dark days. I am a person who cries easily now. Time for Sorrow, Time for Joy With grief so raw in the beginning, it was difficult to think of the good part of Annette’s death, even though I knew in my heart that she had gained the victory. As the years have passed, it has become easier to understand and even be glad for her. Knowing I have one child awaiting me in heaven has brought me peace and comfort when I’ve faced times of great trial. “To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die…A time to weep, and a time to laugh; a time to mourn” (Eccl. 3:1–4). This Scripture portion was used at the time of Annette’s death, and I have always remembered it. We need to grieve the death of our loved one; sorrow and grief are natural, healthy emotions. Her Last Happy Week As I recall it, Annette’s last week was filled with sunshine. She was a girl who showed her feelings. Earlier in the month I had been worried about her, and with a trip to my sister’s wedding coming, I decided I needed to talk to her. It seemed I had a long list of complaints, and so did she. As I was talking, she countered with her own concerns. Suddenly it was clear to me: as the adult I needed to show her an example of how believers address their grievances with one another. I asked her for forgiveness for my own part, and she was immediately ready to do the same. The sun of grace shone, and Annette’s disposition shone along with it. I left the next day for Evie’s wedding. Elmer told me how happy Annette was throughout the week. She openly shared her plans for the future, career options and dreams. She was a sunshiny girl. In my sorrow I can still see joy: the joy Annette shared with her father that week and the joy and peace I feel knowing she left a good testimony. “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy” (John 16:19). God Helped Me Step by Step Janet Stonelake | The Voice of Zion March 2019 -- On March 3, 2014, my husband of 39 years passed away. Three of our children, ages 16, 15 and 12, were still at home. For the first year, normal chores like cooking, cleaning and laundry were not possible; I couldn’t function or focus enough to follow through. While I was visiting believers in Africa later that year, they helped me start living again by taking me shopping, visiting and sightseeing. They had me do a little sewing, food preparation and light housekeeping. They were patient with me and my inability to focus. That was the beginning of my healing. Anger and Grief For a period of time it was difficult to see elders at services with their spouses. I fought anger so much I wondered if I was even believing anymore. A counselor suggested I go to a different church for a while. I knew that wasn’t the answer. God showed me to turn to the believers. At church, however, I still sensed when some people would go out of the bench a different way to avoid me or move aside for me to pass. Greeting me or putting a hand on my shoulder would have helped me feel I belong. Some avoided saying his name or sharing memories of him, thinking it would make me cry. I wanted him to be remembered and wanted to hear their stories and memories, even if it made me cry. When my children lost their dad, they also lost their mom for the first year. I knew Kevin would be so disappointed if I “stayed in the waiting room, waiting to die” or was among the “living dead.” He wanted me to pick up and go on. Things that helped were when family or friends encouraged me to go with them to the grocery store, shopping, hiking, etc. Sometimes I didn’t want to go but they stopped by to pick me up. It felt good to get away from home for a bit. When they invited me to go to their place, or told me they were coming over, it was comforting. Sometimes someone picked me up to go to events, since going by myself was difficult. Many times, though, I drove myself because I wanted to leave if it was too hard to stay. At times I turned around on the way there. One Step at a Time I needed to try change my negative thoughts to positive ones: I will never be happy again to I will be happy again, etc. Listing a few good things that happened that day helped. At first it was that I got out of bed or got dressed or the coffee tasted good. This gradually turned to other things. I planned one thing I was going to do the next day and one thing on the weekend. Making short-term and long-term goals and lists of what needed to be done to do them was beneficial, from getting a haircut or getting a massage to taking classes. Volunteering, including visiting elders from church, helped me too. When I lost my husband, I also lost my future, my hopes and dreams. We think we are weaving our own lives, but I learned God is the one that is weaving from above. As I look back in my life I find this has been so all along. God blessed me with my husband before taking my sister that I was close to. After moving to Arizona in 2004, our youngest child became close friends with two boys from families who had lost their fathers. Both of their mothers had remarried. A year after my husband died two of my daughters moved to Washington to help a sister when she had twins. During that time, they became close friends with a girl who had also lost her father. God gave escorts, someone who understands. I Can Trust in God When God blessed me with another wonderful husband in September, 2017, my youngest son confided with his friends who lost their dads. They encouraged him, “It’s awkward at first, but it gets easier.” God has a plan, a perfect plan. He does not make mistakes. I must remember to trust Him. How to Help Yourself in Grief; How to Speak to and Help Those Who Are Grieving How to help yourself in grief and recovery from grief: Be patient with yourself. Take a break to rest and get energy to continue. It takes courage to grieve and is exhausting work, but DON’T QUIT! Pray. You will go on when you are ready. Your way of grieving is the right way for you. There is no wrong way to grieve. In the evening think of 3 to 5 good things that happened that day, even if it’s as small as “The coffee tasted good” Think of them again in the morning before you start your day. This can also be done as a family Set short term goals for yourself, things you can do in 1-2 weeks and long-term goals, things to do in a month, again in a year, e.g. haircut, massage, taking a trip, taking a class. Volunteer somewhere of interest to you. E.g. elders from church love to be remembered. If you can’t do that, hold a door open for someone behind you or let a person merge into traffic. Make a plan what you are going to do the next day, even if only one thing. Learn something new: piano, painting, yoga, gardening, golf, whittling, etc. Attend events. Bring someone with you if you do not wish to arrive or leave alone. Try changing negative thoughts into positive ones. E.g. “I will never be happy again” to “I will be happy again”. Don’t let your mind get stuck in those negative thoughts. Over time, how you feel can become who you are. How to help one who is grieving: Be a good listener. In the beginning, the grieving one is not looking for answers. They are processing what happened. Telling their story allows grief to come out. Suppressed grief can become depression. Pity is necessary in the beginning. Later, compassion is needed. Everyone benefits from one person’s compassion. Compassion can help motivate or activate one who is suffering. Prepare meals together, shop, visit, hike, walk, coffee or golf. Do things you know they enjoyed before or think they may enjoy now. Encourage the grieving one to get outside of the home. Provide a babysitter, if needed. Help write a list of things that need to be done. Post the list so visitors and helpers become aware and can do what they are able to do or have time to do. How to Speak to One Who Grieves We may inadvertently make comments that are meant to be helpful but which can actually be hurtful, especially during a period of fresh grief. Later in the process, the grieving one may understand that others mean well but cannot fully understand something they haven’t lived through. In general there are about 150 comments one tends to hear in the first two weeks after a loss. Only about ten of these are comforting. The brain comprehends things, but the heart does not. Until grief is processed and the brain and heart come together, many comments can hurt. Comments that may hurt: He’s in a better place. (My heart feels a better place for him is right here by me) At least he’s not suffering anymore. (At least he was still here) You are a strong person. (No, I’m not) Keep busy (Put off grieving) You can remarry, or you can have more children or, at least you have your/other children.. (They don’t take his place) Time will heal (Time alone does not make anything heal. It’s what you do during that time that can help heal) Be strong for your children, parents, etc. (Push your grief down to help others) You need to start smiling again. Comforting things to say or do: My thoughts are with you Praying for you, remembering you, thinking of you I can only imagine what you’re going through May God give you strength Give a hug If you have a special memory of someone’s loved one, tell it to them, even if it makes them cry. A grieving one wants their loved one’s memory to live on and wants to hear stories that other people have about them.

Harri Vahajylkka | The Voice of Zion February 2019 -- For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen.—Matthew 20:1–16 Jesus’ parable shows us how God’s grace is not dependent on a person’s own merits. It is also not dependent on how long or how successful our endeavor in faith—our workday in the Lord’s vineyard—has been. Everything depends on whether we hear and heed the invitation of God, the owner of the vineyard. A person may be called in the morning of his or her life, in youth, in adulthood or in old age. Sometimes the invitation arrives on a person’s deathbed, in the eleventh hour. It is important that a person is ready to accept that invitation when it arrives. Everyone Received the Same Wage Jesus’ parable about paying wages goes against one’s rational mind. To us it’s obvious that the one who has worked more will also be paid more. We call that fair. A person can also be paid more for having special skills, a high education or for being very diligent in his or her work. Nonetheless the basis for pay in God’s vineyard were different. Everyone got the same pay. Some laborers murmured against the vineyard master. But the master hadn’t done wrong. He had honored the contract he made with the workers that came to work early in the morning. He asked them, “Is it not lawful for me to do what I will with mine own?” He wanted to be good to each who had heeded the call and to reward them richly. The boundaries of God’s grace are not tied to the limits of our understanding or reason. One day God will pay the wage for faith. That reward is great. It is much greater than we are able to anticipate. The Apostle Paul writes to the Corinthians about this reward—eternal life with God—as follows: “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him” (1 Cor. 2:9). We Believe for This Moment It is worth noting that when the vineyard master paid wages he did not talk about how many hours a person had worked, the quality of the work or how competent each worker was. All who worked in the vineyard received the same wage. If those who came in the early morning had left the vineyard before the workday was over, they would not have received a wage. On the other hand, the one who worked only one hour received the same wage as the one who toiled all day. It has been said that the faith of yesterday is gone and tomorrow has not yet come; it is therefore important to believe for this moment. Prophet Ezekiel addresses this same matter: “When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive” (Ezek. 18:26,27). Even under the burden of work and in the heat of the day we mustn’t think that we’ll leave from the vineyard and return in the evening. Grace of repentance is a gift of God, not something a person can acquire when he or she decides to. On the last day the length of the working day ceases to have any meaning. We remember the thief on the cross. He found God’s kingdom at the last moment. Jesus promised him, “To day shalt thou be with me in paradise” (Luke 23:43). He also received the full reward.

Martti Sallinen | The Voice of Zion March 2019 -- Installment 3 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) In these times, many a secularized person thinks and also says out loud, “I believe in God, but not as the church teaches.” Belittling biblical and Lutheran doctrine has become a catchphrase-like norm. The significance of the national Lutheran church [Evangelical Lutheran Church of Finland] has greatly diminished. Many people no longer regard the church and its message as significant. As life becomes more superficial, there are more and more people who do not know the basic tenets of Lutheran faith and doctrine. The biblical representation of God is only slightly familiar or totally foreign to an ever-growing portion of [Finnish] people. God’s Essence and Attributes Traditionally, theology has differentiated God’s essence, what He is like in and of Himself, from God’s attributes, which means how He appears to us. There have been attempts to describe the characteristics of the hidden God from these two vantage points. The internal attributes of divinity include, for example, eternality, immutability, immortality and omnipresence. Although God is beyond time and place, He nevertheless guides the course of human history and each individual’s life.] The external attributes of God pertain to His relationship with creation. According to these, God is in essence almighty, all-wise, omniscient, full of truth and perfect in goodness. This last attribute is the basis for, for example, God’s name in various languages [including English]: God, Gud and Gott. The differentiation of these into internal and external attributes indicates how human reason is incapable of comprehending God’s essence. God revealed His name to Moses from within a burning bush: “I AM THAT I AM” (Exod. 3:13–14). Jahve became God’s name in the Hebrew language and it is the only actual proper name for God in the Old Testament. The Jews, however, did not utter this holy name, but rather they used a euphemism Adonai (Lord). In the Septuagint, which is the Greek translation of the Old Testament, and in the New Testament the Greek word Kyrios (Lord) was used. The same name was used for Jesus. In the Bible there are dozens of definitions and different depictions of God. He is a Spirit, the only eternal, the beginning and the end, the first and the last (John 4:24; 1 Tim. 1:17; Rev. 1:8; Rev. 22:13). He is a righteous and holy God who does not allow himself to be mocked (Rev. 16:5; Gal. 6:7). Although holiness and righteousness reveal God’s own essence, He is nevertheless unsearchable and incomprehensible to our understanding. On the other hand, the Bible—especially in the New Testament—describes how God is love (John 3:16; 1 John 4:8, 16). He is not only holy and righteous but also a merciful and loving Father. The God revealed in the Bible is not an indistinct pantheistic power, but rather He is a living and distinct God (Deut. 6:4; Mark 12:29; 1 Cor. 8:4). Nowadays many religious and spiritual philosophical currents represent pantheism, which is the understanding that everything is divinity, or that the universe and God are one. This assumption is not compatible with the Christian image of God. All in all, God’s essence and attributes remain a mystery to us. We cannot understand God’s mysteries through external knowledge. As Martin Luther stated, we cannot “climb into God’s majesty” and examine Him. Arguments for the Existence of God The so-called arguments for the existence of God are human attempts to prove God’s existence based on human reasoning such that people can be convinced God exists. According to the ontological (= study of being or existing) argument for the existence of God, there must exist a perfect being, God, because people have a mental picture of such a being. According to the cosmological (cosmos = universe) argument for the existence of God, there must be a driving force which causes the universe to move and which is itself motionless. A more precise form of the same argument is the final (referring to the end or purpose) argument for the existence of God. According to this, the logical order evident in nature presumes that some force has planned this order. According to the teleological (explaining something in terms of its end, purpose or goal) argument for the existence of God, the course of history indicates that there is a supernatural designer and director that directs all development in His desired direction. According to the historical argument for the existence of God, the fact that all peoples have some sort of concept of God shows that God must exist. According to the moral argument for the existence of God, His existence is based on moral demands. The fact that a person is able to distinguish good from evil in his or her conscience proves that there exists an external creator of norms, who is God. The aforementioned arguments for the existence of God are in and of themselves important examples of people’s attempts to express their faith in a rational or intellectual manner. But if faith in God were based on proof, then it would not be faith. Proving God’s existence with human methods is impossible and in general is contrary to the whole concept of God. A proven God is no longer God. Proving God is not required in order for God to exist. Examples show that faith in God is not only theoretical knowledge, but it covers the entire course of a person’s life. Furthermore, the examples show that faith in God is, in a certain sense, universal but also such an ambiguous phenomenon that it usually appears to be the enemy of Christian faith rather than its ally. It is important to emphasize that Christian faith is something entirely different than general belief in the existence of a higher being. Martin Luther’s Views on God’s Essence According to our Reformer Martin Luther, it is questionable to undertake an examination of God’s essence sidestepping God’s revelation and actions in salvation history. A person’s natural knowledge of God leads him or her astray. Luther describes the substance of a person’s natural knowledge of God as follows: “What does it mean to have a god? Or, what is God? A god means that from which we are to expect all good and to which we are to take refuge in all distress, so that to have a God is nothing else than to trust and believe Him from the whole heart; —the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is your God also true; and, on the other hand, if your trust be false and wrong, then you have not the true God” (Large Catechism, the explanation of the First Commandment). According to Luther, the opposite of trusting in God, for example trusting in wealth, education or power, testifies in its own way of people’s tendency to believe in God. “That now, I say, upon which you set your heart and put your trust is properly your god” (Large Catechism). In these cases the person’s faith in God has changed such that he or she worships and serves the created more than the Creator (Rom. 1:25). According to the Bible and Luther, “natural man”—a person in a state of unbelief—can never be in a neutral position before God. People are by nature rebelling against God while simultaneously subject to God’s judgment, or according to Luther, they are “condemned and judged sinners” God’s essence—righteousness, wisdom, truth and goodness—was important to Luther, but even more important were His actions. God does not settle for being righteous Himself, but rather He wishes to use His own righteousness to make sinners righteous also. God’s internal essence, according to Luther, remains to the human mind an unsolvable mystery into which it is wiser not to probe. It is pointless to ponder the heights of God, because we cannot fathom them anyway. The following were burning questions to a young Luther: How would I find a merciful God? Is God good? Is He just? Is He good to me? To find an answer, Luther began—compelled by his conscience—to seek God where He reveals Himself, in the essence of Jesus Christ. He alone can reveal God. This is God’s special, saving revelation which is hidden from human reason. That is why Luther distinguished “the hidden God” from “the revealed God”: God has revealed Himself in a saving manner in Christ, which is the only way to know God. The Crucified Christ as the Revealer of God’s Essence After Luther found living faith and comprehended the righteousness of faith, the most important matter to him was the gospel that is based on Christ’s perfect merit and that makes people free. “The true theology and knowledge of God is in the crucified Christ.” This was the essence of Luther’s theology. Apostle Paul had the same thought. He did not want to be aware of or know anything beside the crucified Jesus Christ (1 Cor. 2:2). The theology of the cross, which enlightens God’s essence, was one of the central and enduring aspects of Luther’s thinking. In Luther’s teaching, the triune God’s self-giving love and the theology of the cross are inseparably joined together. God reveals Himself in a human way in Christ. Only in Him is the complete revelation of the hidden God. It can be received only through faith born of the Holy Spirit. To summarize, the theology of the cross has two dimensions. The first dimension is the question of what God is like. Secondly, the theology of the cross depicts how God makes a person a partaker of salvation. The basic premise of the theology of the cross is of God’s goodness and strength hidden in weakness. God’s love seeks sinners, not the outwardly pious. According to Luther there is an essential difference between God and humans. Moses was not allowed to see God’s face, nor was Philip shown directly what the Father was like. The only thing a person can see of God is the face of Christ. A person is unable to know God in his lofty heights and holiness, but rather He can only be known in suffering, disgrace and on the cross. Preaching of the cross, however, is foolishness to this world (Luther, Heidelberg Disputation). The first two chapters of the first Epistle to the Corinthians are also relevant to this topic. Luther described the correct knowing of God, which is one of the key points of his theology of the cross. One cannot learn to know God through knowledge and reason. He is hidden and acts through contrasts. God’s mysteries can only be understood through faith, suffering and the cross (Heidelberg Disputation). The theology of the cross comprises the work of both hands of God. With His left hand, which is to say through the sermon of the law, God removes a person’s trust in his or her own goodness and merits. Then the person realizes that he or she is empty and sinful before God. This is God’s “alien” work. The work of His right hand, then, is God’s proper saving and justifying work. This means that a sinful person is saved by the effect of God’s grace through believing the gospel. God must first do the the work of His left hand because otherwise a person would imagine that he or she is acceptable to God based on his or her works (Heidelberg Disputation). With his theology of the cross, Luther criticized on the one hand the belief in human wisdom’s ability to obtain knowledge of God through reason, and on the other hand people’s illusion of attaining salvation by doing good works. In Luther’s opinion, both are caused by people’s typical attempt to seek merit before God and by theology and philosophy becoming entangled with one another. Triune God—the Doctrine of Trinity The doctrine of the Holy Trinity, which is the doctrine concerning the triune God, is Christianity’s most important and fundamental article of faith, or dogma. It is the foundation of faith in God and the doctrine of salvation; this foundation is the basis for all other Christian teaching and proclamation. The starting point and basis of the Christian doctrine of Trinity is that God has one undivided divine essence, in which there are three Persons: the Father, the Son and the Holy Spirit. Actually the doctrine of Trinity clarifies best God’s divine essence, will and actions in the salvation history. Only through the doctrine of Trinity can we understand God becoming flesh in Christ (incarnation), Christ’s death and resurrection, as well as the life-giving work of the Holy Spirit in the word of the gospel. The aim and goal of the doctrine of Trinity is to answer the question of who is the God of Christianity and what is that God like? The doctrine of Trinity and the doctrine of Christ’s two natures distinguish Christianity from other religions. All other points of doctrine are connected with the aforementioned doctrines. The doctrine of Trinity is thus not a random doctrinal question, but rather a point of doctrine that upholds the whole Christian faith. It has a crucial significance, for example, in pondering whether the god of Islam is the same as God of Christianity. The Trinity doctrine has also had great significance in identifying and rejecting false doctrines. The first doctrinal statements of the Church councils in the 4th century pertained to the Holy Trinity. In practice, the Trinity doctrine—the notion of one God in three persons—is evident in divine worship texts, prayers, hymns and especially in the Creed. In addition, the church’s sacred acts are performed in the name of the Triune God, the Father, the Son and the Holy Spirit. In both cases one quiets oneself before the Holy God revealed in the Bible. The Triune God in the Bible The Trinity doctrine’s starting point and basis is the Bible’s revelation of the salvation history. The words “trinity” or “triune” themselves do not occur in the Bible. The Early Church began using these terms in order to express briefly and clearly the essential revelation of the Bible. Both the Old and New Testaments prove that God is one. Meanwhile the Bible shows how in His saving work, God has revealed Himself as Father, Son and Holy Spirit. Material for the Trinity doctrine can be found in the first verses of the Old Testament. The statement in the creation narrative, “In the beginning God created the heaven and the earth” could be translated as “through His Firstborn.” The creation narrative also speaks of the Spirit of God (Gen. 1:1–3). According to Luther, creation was the shared work of the Persons of Trinity such that each of them had an individual role in it. In creation, God the Father spoke, and the Son was the Word with which the Father spoke. The Father created all through the Word. Luther emphasized that the Word is an equal and identical Creator with the Father. The Holy Spirit then made alive that which God the Father had created through the Word (Explanation of the Book of Genesis). It may seem surprising to many that the familiar Benediction (Num. 6:24–26), contains a Trinitarian deep structure. God’s blessing and keeping are the work of the Father. He makes His face shine upon us in His Son and is gracious unto us. When He lifts up His countenance upon us, He stays with us as the Holy Spirit and gives us His peace. In the New Testament there are many statements pertaining to the Trinity. Several New Testament portions reveal that Christ was present in the creation (e.g. John 1:3, Col. 1:16, Heb. 1:2). The Trinity is also evident in the message of Jesus’ birth (Luke 1:35), and also at Jesus’ baptism, in which the triune God revealed Himself in all three Persons in a manner perceivable with human senses (Matt. 3:16–17). At Jesus' baptism, there were the words spoken by God the Father and the Holy Spirit in the form of a dove. The most familiar statement pertaining to the Trinity is in the mission, baptism and teaching command, in which Jesus commanded that all nations be baptized in the name of the Father, the Son and the Holy Ghost (Matt. 28:18–20). Paul had many explanations for the Trinity and the Trinitarian formula—formula pertaining to the Trinity, the most well known of which was the Apostolic blessing: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all” (2 Cor. 13:14). The Trinity formula is also in the salutation of the First Epistle of Peter (1 Pet. 1:2). From the Trinity Statement to the Creeds The Trinity doctrine developed from a need to conceptually define Christian truths when Christianity spread into the Hellenistic and Roman world. We see from the history of the old church that a lot of time and effort has gone into defining the Trinity doctrine and into warding off ideas that obscure it. The need to formulate the Trinity doctrine and the common creeds of the church that are based on it arose especially as a result of false doctrines. The creeds of the old church attest to the fact that there was a dire need for a definition of the doctrine that all the Christian world could agree on. The Apostles’ Creed emerged as a three-part creed in the second century based mainly on the baptismal creed used in Rome. It is the most straightforward evidence of the contents of the Trinity doctrine. It tells of the Father, the Son and the Holy Spirit without explaining the relationships between them in detail. The three articles of faith in the Apostolic Creed—Creation, Redemption and Sanctification—indicate how the triune God presents Himself and all His gifts to us. Within the Early Church in the 3rd and 4th centuries there emerged two types of false doctrines to disprove the Trinity doctrine. According to so-called Monarchianism, God is absolutely indivisible. He is one person, and the Son and the Holy Spirit are only manifestations of God. The other significant false doctrine was Arianism, which taught that only the Father is eternal. The Son, meanwhile, is created by the Father at a point in time, subject to the Father, a divine being but a separate being from the Father. In practice both ideologies nullify Christ’s salvation work. In the old church the Trinity doctrine of the so-called divine economy became prevalent. Its most significant developer was Church Father Tertullian (d. circa 220). According to the divine economy, the Trinity is examined from the standpoint of God’s external work, i.e. His salvation work. Salvation history is not limited to one action only, which is why its functions are designated to different Persons of God. The Father is the Creator, the Son is the Savior and Redeemer and the Holy Spirit is the Sanctifier and Giver of Life. The First Council of Nicaea in the year 325 rejected false trinity doctrines and emphasized that the Son is of the same substance as the Father. This resulted in the Nicene Creed, which was amended at the First Council of Constantinople in 381. The Nicene Creed contains a number of statements that more precisely define faith in the Trinity. It emphasizes that the Son is “begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father.” These definitions were used to defend against Arianism. Monarchianism was rejected by emphasizing how God became man: “who for us men and for our salvation came down from heaven. And was incarnate of the Holy Ghost and of the Virgin Mary and was made man.” The Council of Nicaea addressed the Holy Spirit only by stating, “We believe in the Holy Spirit.” Later there appeared false doctrines in which the Holy Spirit was regarded either as an impersonal divine influence or as an angel-like being. Because of these, this article of faith was expanded at the Council of Constantinople by emphasizing the Holy Spirit as a Person of the Trinity, “who with the Father and the Son together is worshipped and glorified.” This meant that the Holy Spirit is the same substance as the Father in the same way as the Son is. The Athanasian Creed, which dates back to the 5th century, is less known in Christianity today than the Apostolic and Nicene Creeds. That Athanasian Creed focuses almost entirely on defining the Trinity doctrine. Its statements can be regarded as a summary of the principles of the Trinity doctrine. One of the main principles is that the Persons cannot be confounded with each other, nor may they be divided from the common substance or being. There is one divine Godhead, which is present in three Persons, in the Father, in the Son and in the Holy Spirit. All the Persons are identical in eternity and in glory, and all have the same attributes. Each of them is recognized as God and Lord, without there being three Gods or three Lords. The Athanasian Creed attempts to explain the differences between the three Persons. Later this issue has been expressed by saying that the difference is not in attributes but in relationships, but the Athanasian Creed presents the issue in concrete terms: “The Father is made of none, neither created nor begotten. The Son is of the Father alone; not made nor created, but begotten. The Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.” In this Trinity, none is earlier or later than another, nor greater nor lesser, but rather all three are equally coeternal and uniform. The Athanasian Creed is regarded as expressing Church Father Augustine’s (354–430) perception of the Trinity. We worship “one God in Trinity, neither confounding the persons nor dividing the substance.” There is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one. The internal actions of the Trinity can be divided to different Persons. They can be differentiated such that it is characteristic of the Father that he was not begotten, of the Son that He was begotten, and of the Holy Spirit that He proceeded from the Father and the Son. However, the Trinity’s external actions, i.e. salvation works, are indivisible. In all the crucial phases and events in the salvation history, all three Persons have been active. For example, creation is not just the Father’s work, nor is the birth of faith only the work of the Holy Spirit, but rather in all of God’s actions a person encounters the indivisible Trinity. Luther interpreted this fittingly: “We could never attain to the knowledge of the grace and favor of the Father except through the Lord Christ. But of Christ we could know nothing either, unless it has been revealed by the Holy Ghost” (Large Catechism). The Position of the Trinity Doctrine in the Lutheran Confessions The Lutheran confessional writings are founded on the Trinity doctrine. The main confessional writings of our Church [Evangelical Lutheran Church of Finland], the Augsburg Confession, begins with an explanation of the Trinity doctrine: “There is one Divine Essence, which is called and which is God: eternal, without body, without parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; and yet there are three Persons, of the same essence and power, who also are coeternal, the Father, the Son, and the Holy Ghost.” It is obvious that the Augsburg Confession did not begin with a statement concerning the Trinity doctrine for tradition’s sake but rather because the Holy Trinity was understood to be the foundation upon which salvation and justification are based. The Trinity doctrine was not a central problem in discussions and debates with representatives of the Roman Church. In the first part of the Smalcald Articles, Luther in fact stated: “Concerning these articles there is no contention or dispute, since we on both sides confess them.” In the Large Catechism’s explanation of the Apostolic Creed, Luther included long passages which emphasized the Trinity doctrine from the standpoint of salvation history. The emphasis was on the revealing and saving work of the Persons of the Trinity. It is expressed succinctly in the explanation to the Apostolic Creed in the Small Catechism: God is the Creator of the whole world, the Giver of Life and Provider of all temporal needs. Christ has redeemed a “lost and condemned” person from death and the power of the devil. The Holy Spirit calls, gathers, enlightens and sanctifies the whole Christian Church and keeps it in union with Jesus Christ in the true faith. Christ and the Holy Spirit reveal to believers God’s innermost essence and the Father’s love, favor and grace: “Here in all three articles He has Himself revealed and opened the deepest abyss of his paternal heart and of His pure unutterable love…Giving and imparting to us everything in heaven and upon earth, He has given to us even His Son and the Holy Ghost, by whom to bring us to Himself…The Father gives Himself entire to us, all creatures; the Son, His entire work; and the Holy Ghost, all His gifts” (Large Catechism). Significance of the Trinity Doctrine The core content of Lutheranism is the Christian faith in salvation that adheres to the Bible. From this follows the effort to preserve the whole fullness of faith and to transfer unchanged that which is unrelinquishable from generation to generation. In Luther research it is commonly held that the doctrine of justification is closely related to Christology, i.e. the doctrine of Christ. Christology is indeed one of the primary keys in interpreting the doctrine of justification. As such, the doctrine of justification remains the gospel’s main article of faith and as its core, on which the “Church stands or falls.” In the Smalcald Articles, Luther explained scriptural bases for justification. The reference to Christ and justification according to Rom. 4:25 was not only the first, but also the main article of faith: “Of this article can nothing be yielded or surrendered…And upon this article all things depend which we teach and practice.” Luther noted: “Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit” (Smalcald Articles). Less attention has been paid to the relationship between the Trinity doctrine and the doctrine of justification. But if Luther’s teaching about justification is expressed succinctly “by faith alone, by grace alone, by the merit of Christ alone,” it can be difficult to understand without taking the Trinity doctrine behind it into consideration. The Augsburg Confession first spoke of the Triune God and God’s creation work. After this it addressed the human problem along with the effects of inherited sin, and finally it discussed the doctrine of Christ, the Son of God and His divine and human nature. Only after these articles the Augsburg Confession introduced justification, i.e. the concept of people’s salvation by grace, for the sake of Christ, by faith. The article on justification was followed by articles on faith created in the heart through the work of the Holy Spirit, faith and its good fruits, the congregation and what it is like, baptism, communion, confession, repentance and the use of the Sacraments. The Article of Faith pertaining to justification—by grace, by (the merit of) Christ, by faith—summarizes the scriptural and also the Trinitarian salvation order in God’s work. Also, the order of the Articles of Faith is clearly Trinitarian and also clearly based on the divine economy. It can thus be deduced, based on the structure of the Augsburg confession, that the Trinity doctrine is the foundation or culmination of the gospel connected to God’s divine economy, although the doctrine of justification is the center and core of the gospel. The point of the Trinity doctrine is to explain how God accomplishes salvation of a sinful person. It is entirely God’s work, not human work, and in it the fullness of the instruction of faith is accomplished in the only correct way. If the Trinity doctrine is abandoned, Christ will be understood to be a mere moral teacher and example, and the Holy Spirit will be explained as a religious force that creates a spiritual experience. Religion would then be understood either as following moral or law-minded rules or as a mere soul-related phenomenon and a spiritual state of emotion. Observance of moral rules has its place in terms of societal righteousness, but they do not save a sinful person. A person cannot—even with his or her best efforts—reconcile himself or herself to God. A person does not want to see or admit his or her complete corruption, sinfulness, state of unbelief nor the fact that he or she is subject to God’s wrath. In such a state he or she flees and resists God’s call. Moralistic law-mindedness and rational-idealistic, human-centric religiosity have a common root: a person’s own outward, virtuous attempts to be acceptable before God. In such a case the Christian faith, along with its truths and values becomes relativized, and Christian faith can then be seen and experienced as just one ideology among others. Bibliography Apostles’ Creed. Nicaea-Constantinopolitan Creed. Athanasian Creed. Augsburg Confession. Smalcald Articles. Luther Martin. Explanation to the First Book of Moses. Original source ”In primum librum Mose enarrationes” 1535–. Luther Martin. Heidelberg Disputation. Alkuteos ”Disputatio Heidelbergae habita” 1518. Luther Martin. Large Catechism. Luther Martin. Small Catechism. Bainton Roland H. Tässä seison. Martti Lutherin elämä. SLEY-kirjat 1982. Gassmann Günther et al. Johdatus luterilaiseen tunnustukseen. Kirjapaja 2005. Hägglund Bengt. Uskon malli. Johdatus dogmatiikkaan. SLEY-kirjat 1985. af Hällström Gunnar et al. Johdatus varhaisen kirkon teologiaan. Kirjapaja 2005. Kiviranta Simo et al. Salattu ja ilmoitettu Jumala. Dogmatiikan pääkysymyksiä Jumala-opin näkökulmasta. Iustitia 21. Suomen teologinen instituutti 2006. Kopperi Kari. Ristin rakkaus. Matka Lutherista suomalaiseen seurakuntaelämään. Kirjapaja 2015. Kärkkäinen Pekka et al. Johdatus Lutherin teologiaan. Kirjapaja 2001. Mannermaa Tuomo. Kristillisen opin vaiheet. Dogmihistorian peruskurssi. Gaudeamus 1975. Mannermaa Tuomo. Kaksi rakkautta. Johdatus Lutherin uskonmaailmaan. WSOY 1983. Mannström Tuija et al. Usko, elämä ja yhteys. Luterilaisuuden mahdollisuudet tänään ja huomenna. Piispa Simo Peura 60-vuotta. Kirjapaja 2017. Martikainen Eeva. Doctrina evangelii. Luterilainen oppikäsitys ja sen tulkinta. Suomalaisen teologisen kirjallisuusseuran julkaisuja 143. 1985. Martikainen Eeva. Teologian perusmalleja klassisesta postmoderniin. Suomalaisen teologisen kirjallisuusseuran julkaisuja 219. 1999. Martikainen Jouko. ”Kun Hän avasi kirjan...” (Luuk. 4:17). Miten Raamattu avautuu arameankielisestä tulkintaperinteestään käsin? – Perusta 5/2017. Mäkelä Raimo et al. Ego sum qui sum. Festskrift till Jouko Martikainen. Åbo Akademi 2006. Nuolioja Eero. Jumalan kolminaisuus. – Minä uskon. SRK:n vuosikirja 2005. Pihkala Juha. Uskoa tiedosta ja tietoa uskosta. Johdatus dogmatiikkaan. Edita 2009. Pinomaa Lennart. Voittava usko. Lutherin aatemaailman peruspiirteet. WSOY 1972. Pöhlmann Horst Georg. Dogmatiikan pääkohdat. Kirjaneliö 1974. Reinikainen Erkki. Näin on kirjoitettu. SRK 1986. Ruokanen Miikka. Ydinkohdat: johdatus kristinuskon ymmärtämiseen. WSOY 1990. Simojoki Martti. Luterilaisen uskon tienviittoja. Augsburgin tunnustuksen opetuksia. WSOY 1980. Tala Yrjö et al. Raamatusta en luovu. Martti Luther ihmisenä ja uskonpuhdistajana. SRK 2017. Tarvainen Olavi. Kristillinen usko ja elämä. Systemaattisen teologian pääpiirteet. Kirjapaja 1982. Teinonen Seppo et al. Ajasta ylösnousemukseen. Sata sanaa teologiaa. Kirjaneliö 1975. Thuren Jukka et al. Kristillinen usko. Nikean tunnustuksen opas. Perussanoma Oy 2017. Tiililä Osmo. Johdatus teologiaan. Pieksämäki 1968. Väisänen Matti et al. Kristus Vanhassa testamentissa: Vanhan testamentin kristologia. SLEY-media 2013. Voittonen Olavi. Raamatun Jumalakuvan tarkastelua. – Evankeliumia kaikille kansoille. SRK:n vuosikirja 1998–1999.

Randy Herrala | The Voice of Zion August 2019 -- God’s Word and the endeavor of faith have inspired songwriters throughout time. Hymns of praise and petition have been a great blessing through which God’s children sing the feelings of their heart to the Heavenly Father, both personally and in congregation worship. We are thankful for the gifts God has given to write and compose. In North American Zion, we have now enjoyed our current hymnal, the Songs and Hymns of Zion, for ten years. A reoccurring message in a multitude of songs is the preciousness of the gospel of forgiveness. Scriptures tell us that Jesus appeared to His disciples on the day of Resurrection and commissioned them to go forth and preach the remission of sins through the power of the Holy Spirit (John 20:21–23). Apostle Paul wrote, “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth” (Rom. 1:16). These portions of God’s Word, the core gospel message, resound over and over again in beautiful songs of Zion, underlying the words of the songwriters. With joy and comfort one can ponder the messages relating how distress of sin has been relieved when the gospel of forgiveness has been heard and believed. Then the love for God’s children and His kingdom comes forth with renewed hope and strength on the journey toward heaven. When a believer’s heart joins in the singing, the message is personally felt and expressed. The following song excerpts are a few selections proclaiming the beautiful message of the gospel. As you read or sing them, you may wish to consider each song in its entirety. All ye who watch on Zion’s wall, / proclaim the Word of grace to all! / Go loose the bound, uplift the weak, / and preach good tidings to the meek. Assist the feeble knees to stand / and go to lift the weary hands; / when we forgive each others’ sin, / our power is renewed again. So let this gospel message sound. / Tell ev’ry sinner Christ was crowned / and life is in the blood He shed. / His holy blood revives the dead. (SHZ 176:1–3) Yea, as I live, the Father says, / I would not have the sinner’s death, / but that he turn from error’s way, / repent, and put his sin away. And therefore Jesus gave command: / “Go forth and preach in ev’ry land / to contrite hearts, forgive their sin; / o’er Satan’s strength my work will win.” “All those whose sins ye thus remit, / I truly pardon and acquit, / and those whose sins ye shall retain, / condemned and guilty they remain.” “What thou shalt bind, that bound shall be; / what ye shall loose, that shall be free. / The Holy Ghost with you I leave, / that makes the dead arise and breathe.” (SHZ 409:1–4) Christ gifted to His kingdom / His Spirit and His grace; / He gave His congregation / the power of the keys. / That power of forgiveness / relieves the pain of sin, / and then the sin-sick conscience / finds peace with God again. (SHZ 306:2) The kingdom of salvation / is precious on this earth, / this gracious congregation / wherein they speak the Word: / Thy sins are all forgiven / as bidden by the Lord, / and souls who are imprisoned / are freed forevermore. (SHZ 82:5) When I am pleading: “Can I yet believe, / can such a poor one yet this grace receive?” / “Sins are forgiven,” all the saints proclaim, / “in Jesus’ holy blood and precious name.” (SHZ 513:4) This mother we do cherish, because she gave us birth / through that dear bloody gospel, the sweetest sound on earth: / “Be comforted, dear brother, your sins forgiven be!” / This voice of blood thus speaking brings peace to you and me. (SHZ 188:2) Many other songs also relate of the preaching of forgiveness and resulting peace and joy of the conscience. Examples include: SHZ 184:3, 204:3, 296:5,6, 320:4, 328:4, 403:1, 466:5–7, 487:6 and 583:6,7. A child of God lives of the gospel of forgiveness of sins. In the kingdom of God, this is the message that God’s children long to hear, freely proclaim and love to sing! ‍

Jorma Kiviranta | The Voice of Zion September 2019 -- Installment 8 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) The branch of theology that pertains to Jesus Christ’s person, nature and role is called Christology. Christos is the Greek translation of the Hebrew word Mashiach, Messiah. Both of these words mean “anointed.” It is a title of honor, which is associated with the Old Testament custom of anointing a king or high priest into office with consecrated oil. As the title of Jesus, it also includes the early Christians’ confession of faith: “Jesus is the Messiah.” The title was associated with Jesus because the Christians believed He was the Messianic king foretold by the prophets (Isa. 11:1–5; Jer. 23:5,6; Mic. 5:1–4) and the New Covenant high priest who represented the priesthood of Melchisedec (Heb. 5–8). In my article, I will examine Christ’s person, His divine and human natures and his salvation-historical duty as defined by the Bible’s own revelation and the church’s doctrinal discussion. These topics have been discussed in church circles – at times in heated debate – and only through great effort have mutually accepted definitions and confessions of faith that bind the whole church been reached. For this reason, it is still necessary to address Christological questions. Paul’s Understandings of Christ’s Person and Essence In his letters, Apostle Paul laid out very profound positions on Jesus’ person and essence. Meeting the resurrected Jesus on the road to Damascus and the gospel preached by Ananias had completely changed his previous perceptions. As Saul of Tarsus, he had like many other Pharisees evaluated what he’d heard about Jesus purely from a human standpoint (2 Cor. 5:16). After he learned to know Christ through faith, his teaching came to have a fundamental impact on all later Christology. Paul touched on Jesus’ virgin birth surprisingly briefly. In his letter to the Galatians he succinctly mentioned, “when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons” (Gal. 4:4,5). Martin Luther commented on this in his Commentary on Galatians: by using only the term woman, Paul clearly indicates that Christ was born a true human, born only of a woman. Christ was not born of a man and woman, but only of a woman. Therefore, the phrase “made of a woman” means the same as “born of a virgin.” At the beginning of the letter to the Romans, Paul spoke more precisely about Jesus’ human and divine origin and essence. The core of the gospel he preached was that God had already beforehand promised in the holy writings to send His Son. He is Jesus Christ, our Lord. “According to the flesh,” i.e. in terms of His human origin, Jesus was a descendant of David, as the Scriptures say. At the same time He was “according to the spirit of holiness” the Son of God, who maintained the entire time the status of true Son of God. Jesus’ resurrection and exaltation to glory ultimately established this to be true (Rom. 1:2–4). In these verses of the letter to the Romans, one can see a clear outline of the so-called doctrine of two natures: Christ exists in two natures: He is simultaneously completely human and completely divine. In the letter to the Philippians, Paul made even a clearer statement about the divine and human origin of Christ. It includes the thought of Christ’s pre-existence with God before His incarnation. Christ had the “form of God” and “likeness of God,” but He had to relinquish full use of these characteristics when He “took upon him the form of a servant,” was born of Mary and “was made in the likeness of men.” In order to appear as a human, Christ for practical reasons had to give up His radiant outward appearance of divine holiness (Phil. 2:5–8). As the Son of God, Christ had the indisputable right to use His divine glory, power and authority. No one could rob Him of this right. However, He could voluntarily relinquish the use of this right, and so He did. Nevertheless, at no time did Christ ever give up His divine status as the Son of God or His divine power. He merely used His position and authority sparingly (e.g. Mark 15:4,5; Luke 4:29,30). His numerous miracles or abstaining from doing miracles were unquestionable testimony of this. In continuing his portrayal, Paul switched his perspective and described the exaltation of Jesus in the resurrection to become the universal Lord of the cosmos. Jesus, the Son of man, was exalted to a new position. The name Jesus that He had received during His human life now gained higher value than any other name and also public recognition (Phil. 2:9–11). Because Jesus had been the Son of God and Christ the entire time he lived as a human, God restored His original status and supreme power. The description in the letter to the Philippians shows a three-phase Christological formula: Christ’s pre-existence in heaven (2:6,7a), Christ on earth (2:7b,8) and Christ’s return to heaven and His position in glory there (2:9–11). Christ as the Captain of Salvation and High Priest in the Letter to the Hebrews In the letter to the Hebrews, the introduction to the high-priest theme is a description of Jesus’ Christological duty (Heb. 1:1–14): Jesus is the Son of God, to whom God Himself gave birth before the beginning of time. Jesus is His firstborn, “the brightness of His glory, the express image of His person.” Through Him God created the whole world and maintains it with the power of His Word. God has anointed Him King who has the scepter of righteousness, the King whose throne will stand for ever and ever. When the Son as the High Priest had cleansed all humankind from sin, He took His throne in glory at the right hand of the Majesty. The letter to the Hebrews describes the salvation work of the Son of God with three terms: He is the Savior (2:10), the Sanctuary (2:11) and the High Priest (2:17). Salvation is first examined from a human perspective (2:14–16). The birth of Jesus in human form was a result of the condition of humankind. Since all people were partakers of flesh and blood and therefore subject to human weakness, the Savior had to become a partaker of flesh and blood as well. Only in this way could He function as the Savior. Jesus had to “be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people” (2:17–18). The goal of the salvation plan was a sacrificial death, because the will of the gracious Father was that “he…should taste death for every man” (2:9). Atonement and the cleansing from sin meant that Jesus was subordinated for a moment to a position lower than the angels. It also meant that He would drink the bitter cup of agonizing death to the last drop. Jesus did all this voluntarily (Heb. 10:9). In the role of Sanctifier, He was simultaneously the New Covenant high priest (2:17; 8:1–13) and an innocent sacrifice (9:11–28). He sacrificed His own blood, thus fulfilling His duty once and for all, obtained eternal redemption for us, opened for us a new way that leads to life – a way that goes through His body (9:12; 10:20). The Depiction of Christ in the Gospels Matthew and Luke began their gospels with narratives of the birth of Jesus. These narratives center around the angel Gabriel’s announcements of the baby Jesus: He is of the Holy Spirit and He will be given the name Jesus, for He shall save the people from their sins (Matt. 1:20,21). He shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David. He shall reign forever and of His kingdom there shall be no end (Luke 1:32,33). Matthew and Luke describe in the same way the virgin conception of Jesus by the power of the Holy Spirit (Matt. 1:23; Luke 1:35). People marveled at Jesus’ miracles and teaching skills, “for he taught them as one who has authority” (Matt. 7:29; Mark 1:22; Luke 4:32). The Jews generally perceived Jesus to be a great teacher like some of the powerful prophets from times past. When Jesus asked His disciples who they thought He was, He accepted Peter’s reply: “Thou art the Christ, the Son of the living God.” Jesus responded, “For flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Matt. 16:15–17). Jesus indirectly identified himself as the Messiah when He was riding an ass into Jerusalem and allowed His disciples and others in the crowd to call out the Hosanna greeting, which was reserved for a messianic King (Luke 19:38–40). Perhaps the most striking Christological characteristic in the Gospel According to Mark is that Jesus seems to purposely hide His messiahship and divine power. When He performed miracles, He occasionally forbade others to tell anyone about them (Mark 1:34,44). Mark repeatedly tells how even Jesus’ closest disciples did not recognize Him as the Messiah, although they saw His miracles (4:41, 8:21). Scholars have called this disparity the messianic secret. It was revealed to people only in the light of Jesus’ death and resurrection. The salvation-historical significance of the death and resurrection is one of the main contents of the gospel of Mark. The gospel of John represents the so-called high Christology, in which the nature and position of Christ are clearly equated with God Himself. This comes out in the opening hymn (John 1:1–18), according to which Jesus was with God before the creation of the world and along with the Father participated in the creation work. The title of ‘Word’ (Logos) is used for Jesus. John uses this word to indicate that Christ was the incarnate Word of God. In other places as well, John emphasized the oneness and equality of Jesus and God: Jesus came from above, the Father had sent Him, He spoke what He had seen and heard while with the Father and He returned to the Father (John 8). Jesus knew all things beforehand and ruled even the things to come. He voluntarily surrendered to His captors in Gethsemane and gave His life without anyone being able to take it from Him (10:18). Jesus’ central role as the Savior of humankind is portrayed with the well-known “I am” statements in the gospel of John. Jesus said He is the bread of life, the light of the world, the door, the good shepherd, the resurrection and life and the true vine (6:35; 8:12; 10:9; 10:11; 11:25; 14:6; 15:1). In describing the relationship between the Father and the Son, Jesus’ farewell prayer has special significance (John 17). There Jesus says that He is the Son of the Father and sent by the Father. The Father glorifies Him and has given Him His Word to speak. The Father and He are one. The Father has entrusted His chosen people into the Son’s care, and He will sanctify Himself as a sacrifice on their behalf. The Church Fathers’ Christological Positions The post-apostolic period of early Christianity was a time of innumerable doctrinal discussions and disputes. Especially the 2nd and 3rd-century church fathers began to shift Christological thinking in the direction of thoughtfully constructed theoretical frameworks. Several of them had studied various schools of philosophy of that time period before converting to Christianity. Thus they had the opportunity to use philosophical terminology and way of thinking even in serving the Christian faith. Ignatius, bishop of Antioch (ca. 30–110 A.D.), was the first to outline a question centered around the relationship between the divine and the human in Christ. The term salvation plan, which Ignatius introduced, included the premise of Christ’s purposeful pre-existence prior to being born as a human. Christ’s incarnation did not sever his eternal connection with God. Only after He was resurrected was the true “nature” of the exalted Christ revealed: He is His Father’s equal. The writer of the Epistle of Barnabas (ca. 130–140 A.D.) represented clear pre-existence philosophy: Jesus the man was the same as the pre-existent Son of God. Melito, bishop of Sardis (died ca. 190 A.D.), emphasized the doctrine of the dual nature of Christ. Christ has two “natures,” divine and human. Human nature absorbs divine characteristics and divine nature absorbs human characteristics. Nevertheless, in their essence they do not merge into each other. In the suffering of Christ, God Himself became a partaker of His Son’s suffering. Irenaeus of Lyon (ca. 140–200 A.D.) clearly understood three important aspects of Christ. Christ has two “origins,” divine and human, but the subject of both is one and the same God incarnate. In order to save humankind, Christ had to be simultaneously true man and true God, two inseparably as one. Early Church Council Decisions Regarding Debates on Christological Doctrine The development of Christological thought was a continual struggle against the philosophical rationalization of the Bible-based, Christian depiction of God. This struggle was not in vain, for it eventually led to the so-called ecumenical creeds, which mutually bind all Christians. In the year 325, the First Council of Nicaea formulated the first mutually accepted doctrine of Christ: the Father and Son are in equal coexistence with each other. The Father and the Son are the same being, and as such are not hierarchically one above the other nor are they existentially separate from each other. The faction with opposing beliefs did not completely accept the results of the First Council of Nicaea. That Council’s legacy was debated for fifty more years before the situation was settled at the First Council of Constantinople in 381. There, as the result of theological work efforts, the so-called Nicene Creed (Nicean-Constantinopolitan Creed) was written. It became the official dogma of the old church in the doctrine of the Trinity and in Christology. The part of the Nicene-Constantinopolitan Creed pertaining to Christ is as follows: “I believe…in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all ages, God of God, Light of Light, very God of very God, begotten not made; being of one substance with the Father, through whom all things were made: who for us all and for our salvation came down from heaven, was incarnate by the Holy Spirit of the virgin Mary, and was made human: who for us, too, was crucified under Pontius Pilate, suffered and was buried: the third day he rose according to the Scriptures, ascended into heaven, and is seated on the right hand of the Father: he shall come again with glory to judge the living and the dead, and his kingdom shall have no end.” After the First Council of Constantinople, the focus of the debate shifted to other questions: in what way do the divine and the human relate to each other in Christ? In what manner is He one? What is meant by the persons’ “existential connection” and “being one and the same?” The purpose of the Council of Chalcedon in 451 was to determine definitively how the oneness and difference of the persons could be expressed accurately without resorting to extremes. This was not an easy task. The Confession of Chalcedon, which explains what exactly the Nicaea-Constantinopolitan Creed contains, was formulated into one long sentence, separated by commas, to which nothing could be added and from which nothing could be omitted. “We, then, following the holy Fathers, all with one consent, teach people to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable soul and body; consubstantial with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, only begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ; as the prophets from the beginning have declared concerning Him, and the Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has handed down to us.” The Confession rejected the doctrine of a single nature, which stated that the two natures of Christ would have mixed into one nature in Christ’s incarnation. Secondly, the Confession utilized four philosophical terms to describe the union of the two natures: there occurs no confusing (or mixing), changing, dividing or separating. One and the same person Christ, the Son of God, is perfect in His humanity and perfect in His divinity. Christ, however, differs from other people in that He is sinless. He is simultaneously one and the same being with the divine Father and with humans. The oneness of Christ is found at the level of persons; the differences are in the natures. The structure of the persons of Christ was nonetheless not defined in the Confession of Chalcedon. It was intentionally left open, for it is a mystery. The Teaching of the Evangelical Lutheran Church [of Finland] Concerning the Person and Essence of Christ The history of Christendom shows that throughout time human reason has attempted to unravel and explain the mysteries of faith pertaining to Christ’s essence and duty. In the heat of various battles, God has allowed creeds to be written that are approved by a majority of churches and which guide said churches’ teachings. The Lutheran Confessional books join in the Apostolic and Nicene creeds. The Augsburg Confession explains the second article of the creed as follows: “The Word, that is, the Son of God, did assume the human nature in the womb of blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original sin, but also for all actual sins of all humans. This same Christ descended into hell, and rose the third day from the dead; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and sanctify them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken them against the devil and the power of sin. The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles’ Creed.” The Formula of Concord, which is part of the confessional writings, includes “Pure Doctrine of the Christian Church concerning the Person of Christ.” It leaves no room for different interpretations or emphases. I will therefore conclude my article with a summary of the aforementioned definition from the Formula of Concord, to which the Evangelical Lutheran Church of Finland adheres. The divine and human natures in Christ are personally united, so that there are not two Christs. There is only one Son of God, and the same is Son of Man. Christ’s divine and human natures are not, however, mingled into one substance, nor has one nature become the other. Each retains its own essential properties. The properties of Christ’s divine nature are to be almighty, eternal, infinite, omnipresent and omniscient. These will never become properties of the human nature. The properties of the human nature are to be a corporeal creature, to be flesh and blood, to be finite and circumscribed and to suffer, die and experience hunger and thirst and other such things. These will never become properties of the divine nature. The two natures are united personally, in one person. If two boards are glued together, neither of them gives anything to the other or takes anything from the other, but when God and man are combined there is the highest communion. In Christ, God is man and man is God. It could not be possible if the divine and human natures had absolutely no communion with one another. Hence Mary conceived and bore not a mere man, but the true Son of God. It was not a mere man who suffered, died, was buried, descended into hell, arose from the dead, ascended into heaven, and was raised to the majesty and almighty power of God for us. This was done by a man whose human nature has such a profound, ineffable union and communion with the Son of God that it has become one person with Him. Therefore the Son of God truly suffered for us according to the property of the human nature which He assumed into the unity of His divine person and made His own. Thus He was able to suffer and be our High Priest for our reconciliation with God. The Son of Man, meanwhile, is really and truly exalted according to His human nature to the right hand of the almighty majesty and power of God. This was only possible because His human nature was personally united with the Son of the Highest. This divine majesty Christ always had according to the power of the personal union, and yet He had emptied Himself of it in the state of His humiliation. After His resurrection He entirely laid aside the form of a servant, but not the human nature. He was established in the full use, manifestation and declaration of the divine majesty. Now not only as God, but also as man, He knows all things, can do all things and is present with all creatures. He has been given all power in heaven and on earth. To Him everything is possible and everything is known. Hence He is able to impart His true body and blood in the Holy Supper. This does not happen according to the mode or property of human nature, but according to the mode and property of God. Christ’s presence in the Holy Supper is not comprehensible in an earthly manner, and nevertheless it is true and substantial. This is our faith, doctrine and confession. Christ is God and man in one undivided person and remains as such in all eternity. It is, as the Apostle testifies, the highest mystery upon which our only consolation and salvation depends (1 Tim. 3:16). Bibliography Luther Martin Apostles’ Creed. Augsburg Confession. Book of Concord. Commentary on Galatians. Original work “In epistolam S. Pauli ad Galatas commentarius ex praelectione D. Martini Lutheri collectus” 1535. Niceno-Constantinopolitan Creed. Aejmelaeus Lars. Kristinuskon synty. Kirjapaja 2000. af Hällström Gunnar et al. Johdatus varhaisen kirkon teologiaan. Kirjapaja 2005. Eskola Timo. Evankeliumi Paavalin mukaan. Roomalaiskirje kaikelle kansalle. Perussanoma 2003. Kuula Kari. Paavali, kristinuskon ensimmäinen teologi. Edita 2001. Nissilä Keijo. Katsokaamme uskon alkajaan ja täyttäjään. Heprealaiskirje – kehotuspuhe uskossaan väsyneille. SRK 2015. Pieper Franz. Kristillinen dogmatiikka. Suom. Heikki Koskenniemi. Arkki 2010. Pihkala Juha. Yksi kahdessa. Kristus-uskon historia varhaisen kristikunnan aikana. Yliopistopaino 1997 Saarisalo Aapeli. Messiaskuningas. Evankeliumien Jeesus juutalaisen kirjallisuuden valossa. WSOY 1928. Thurén Jukka. Roomalaiskirje. SLEY-kirjat 1994 Galatalaiskirje, Filippiläiskirje. SLEY-kirjat 1993 Thurén Jukka ja Lauri. Katoliset kirjeet. Arkki 2007.

Adrian Pirness | The Voice of Zion September 2019 -- In late May, Timo Kosola, of Joensuu, Finland, was asked by Juha Luokkala, who is responsible for SRK confirmation schools, to come to America to teach at the HLC Confirmation School in July. The brother previously scheduled to serve was unable to travel so a replacement was needed. Timo, who will enter his final year of theological studies this fall, agreed to come. This year was the eighth year that a teacher has been arranged by the SRK to serve at one of the North American confirmation schools. We see in many ways how the work is mutual and happens together. For the first time, this happened as a teacher exchange: I traveled to Finland in June to serve at an SRK-arranged confirmation school at Siikatörmä camp. The plan is that this will continue as an annual teacher exchange. Timo gathered with 53 students and the camp staff at Hasscib Lake Camp in Michigan. “From the first day, I felt the unity and was free to speak how I believe,” he says. “Society and language are different, yet God’s kingdom is here just as it is in Finland.” The Siikatörmä camp where I taught had 47 confirmation students. It felt just like confirmation school at home. The lessons I kept were the same lessons I had taught over the years at confirmation school. I was encouraged to be free before going, and this was realized while there. I could freely teach and speak how I believe. The Students Adrian: The students arrived with their parents, who joined them and the staff for opening devotion at Siikatörmä. In visiting with parents, I heard my own hopes and prayers for my children: that God through His Spirit would be present and give His blessings for the camp, and that my child would be personally encouraged in faith. As a teacher this was also my prayer for the students here. Timo: Many of the students arrived on the bus. From the beginning and throughout the camp, I saw the joy of believing in their faces. This is what I have wished to share with students at every camp; it is a joyful matter that we are believing! Timo: It was a lovely group of well-behaved young people who were outgoing and willing to visit, also outside of lessons. They were interested to know about life in Finland. One day, following an evening basketball game, I was asked if I would join them the next day. It felt good to feel their interest in me also. These opportunities outside of lessons may allow for visits even in the future. When we have these connections, it is easier to visit about matters of faith. As staff, I have wanted to preserve the beauty of God’s kingdom. It is a place where we belong and as the Parable of the Prodigal Son reminds, “a place where there is food enough to spare.” Adrian: The students seemed a little more reserved than I’ve experienced in North America, but I wondered if this was primarily due to the language difference. It felt especially nice when after camp some of students shared that they were surprised how much they understood from the English lessons. The weekend after camp, I was walking alone in the throng of people gathered at Finnish summer services. Three boys from the confirmation school came up to me and wanted to visit. Believing young people endeavoring in the same faith as the staff gathered at both Siikatörmä and at Hasscib Lake. Their desire is to live of the gospel and make it to heaven one day. Escorts on the Journey As teachers, it is good to ask: Can I be an escort? For the few days at camp, can I travel alongside these young ones on their journey to heaven? We teachers experienced that we also received escorts for our journey. We were there with other staff and the students, who are now dear friends in faith. There is joy in serving and we marveled how we received much more than we had given. This isn’t only a North American experience or a Finnish experience, but what we experience as children in God’s kingdom! “Rejoice evermore. Pray without ceasing. In every thing give thanks” (1 Thess. 5:16–18).