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Rory Sorvala | The Voice of Zion September 2018 -- Let not your heart be troubled; ye believe in God, believe also in me.—John 14:1 In this text, Jesus speaks to His disciples. He is telling them that He must depart to the Father in heaven. He turns their thoughts to reaching heaven one day, saying that “ye know the way.” He knew that the departure of their Lord and Savior would distress them. He knew that His “little children” would feel lost and troubled. As His disciples, they were identified as Christ’s own and would be tried perilously and persecuted for their faith. Therefore Jesus comforted them: “Peace I leave with you.” We Are Often Troubled on Every Side These times we live in can cause a believer to feel troubled. We hear about disasters such as hurricanes, earthquakes and wildfires. Scientists report changes in global weather. Corruption is especially evident in social issues that go against the teachings of God’s Word. There are many trials and challenges in our personal lives as well. Such issues bring concern to the child of God. The enemy of souls continuously attacks the walls of Zion. Currently there has been much need for believers to gather and discuss how the foe has attacked with its endeavor to break the love. With this the enemy uses the rumor mill and our weak flesh to make the matters worse. Even the child of God can begin to worry, doubt and tire on the journey. The Heavenly Father does not want us to be comfortless. Apostle Paul wrote to the Corinthians: “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed” (2 Cor. 4:8,9). Paul reminds his readers that we must allow hope to prevail. Yet We Are Not without Hope We must keep the hope of heaven in our hearts. The Heavenly Father is fully aware of concerns of this time. They are beyond our ability to control. Amid these events we seek a safe haven. It is written: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened to you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings: that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Pet. 4:13,14). Through life’s events the Heavenly Father tries our faith so that our lives would bring all honor and glory unto Him. The aforementioned current events also speak to those that are yet outside God’s kingdom and find themselves without hope and security for their undying soul. The Bible encourages such a one to seek God while He may be found. “If ye seek him, he will be found of you; but if ye forsake him, he will forsake you” (2 Chron. 15:2). God Is Our Comfort and Strength Peace and safety are found in God’s kingdom here on earth. The familiar words of Psalm 23 ring forth: “The Lord is my shepherd; I shall not want.” Jesus has said, “Fear not, little flock; for it my Father’s good pleasure to give you the kingdom” (Luke 12:32). The words in song of Zion 391, “Cast all your cares and sorrows on Him who cares for you,” relate a comforting message to the weary traveler. The psalmist also writes: “God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea: Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof” (Ps. 46:1–3). Our source of strength is faith in our Lord Jesus Christ and in God, who sent Him to be our Savior and our righteousness.

Duane Pirness | The Voice of Zion August 2018 -- Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.—1 John 4:7–12 Love Is of God Apostle John, the author of this portion of Scripture, also wrote two other letters, the Gospel of John and the Book of Revelations. He wrote much about love, the greatest of the fruits and signs of the Holy Spirit: “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Cor. 13:13). The Bible also records that Jesus had a special love for John, “the disciple whom Jesus loved.” Therefore, he is sometimes referred to as “the apostle of love.” John says that we who are Jesus’ own should love one another, for “love is of God,” and those who love are born of God and know Him, “for God is love.” The Prophet Micah related the same message, “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy” (Mic. 7:18). Remain in God’s Love John also warns that those who don’t love, do not know God. He then explains how we remain in God’s love, which we feel for all of God’s children, our brothers and sisters in faith. We are to believe God and also our sins forgiven in the name and blood of His Son, for “God sent his only begotten Son into the world, that we might live through him.” We are assured of this: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth” (Rom. 1:16) We live through this gospel; we need it all the time in our walk of faith. God’s Word teaches us to put all sins and burdens away. He has given us precious escorts, our believing brothers and sisters who are always ready, using the authority given by Jesus, to proclaim this gospel of the forgiveness of sins to us. We also have the grace privilege to approach one of these escorts when we are burdened by sins that we feel in our hearts and that trouble our conscience. We can believe the gospel message when it is proclaimed to us, freeing us from our burdens of sin. A Free Gift John describes how God’s love toward us as sinful people preceded our love for Him. We are not even capable of loving Him as we should, nevertheless He loved us and sent Jesus to be the propitiation for our sins. This love is a completely free gift, which we aren’t capable of doing anything on our own part to merit. Our love for God causes us to love one another. John also says that no man has ever seen God, nor could any mortal person be able to withstand seeing Him. Moses felt His presence on Mount Sinai when God passed before him, but he couldn’t see Him. Yet, his face shone when he came down to speak with the people, so that they were afraid to go close to him (Exod. 34). We are assured, though, that God is with us and His love is perfected in us. Let us continue following our Savior Jesus in His kingdom, until He calls us from this time to eternity to dwell forever in heaven.

Carey Simonson | The Voice of Zion February 2018 -- Faith-related questions can come either from those seeking answers about the way we believe or from those already of our faith. Sincere questions are to be encouraged. Childlike questions from a believing heart often teach all of us. The Scripture, however, also warns us to avoid questions which cause strife (2 Tim. 2:23; Tit. 3:9). Questions Help Us Learn How many times have you heard a young child ask a question? Studies have found that four-year olds are the most inquisitive and ask their mothers many questions each day. As a child ages, the number of questions decreases but questions remain an important way of learning. Faith-related questions are also an important mode of learning for both children and adults. The Example of Jesus In His Sermon on the Mount, Jesus encourages us to ask questions: “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Matt. 7:7,8). Jesus was always willing to answer questions and help those who approached Him with a humble and seeking heart (Matt. 15:28; 8:13). He saw into their hearts, answered their questions and forgave those who through faith wanted to believe (Matt. 9:2–4). On the other hand, with those who did not believe or whose questions had ulterior motives, Jesus answered in parables (Luke 10:29–37), turned the question back to the questioner with His own questions (Luke 10:25,26), and sometimes even refused to provide an answer (Mark 11:33). Jesus’ answers often referenced the written Word of God (Matt. 4:4,7,10; Matt. 11:10; Mark 7:6). Answering Questions We cannot see into the hearts of people who ask questions about our faith, but we can pray to God for answers that clearly and simply explain how we believe (Mark 13:11; 1 Pet. 3:15). We would want our simple confession of faith to help all believe and have the hope of eternal life (Matt. 5:16). Nevertheless, we cannot open the understanding of a questioner, nor can we give faith to anyone (2 Cor. 4:3; Heb. 4:2). Only God can give understanding and faith. When the gospel of the forgiveness of sins is believed, eyes of faith are opened to see. Then living-faith itself is the evidence of things that temporal eyes can’t see and gives understanding of things that carnal reason fails to comprehend (Heb. 11:1,3). It has been said that “seeing is believing.” We say “believing is seeing.” Questioning the Bible We live in a time where information abounds, and the Internet provides easy access to this information. In previous generations, information was mainly peer reviewed and published by reputable publishers. It was trusted. Encyclopedias were common and trusted reference books in many homes. Today, anyone can publish “facts” on the Internet, and we need to question this material and examine it to see if it is “true.” Thus questions also serve to examine if information is correct. However, we believe that the Bible is God’s Word and Christian faith’s highest authority and therefore should not be questioned to see if it is correct. Rather than question the Bible, we should use the Bible to answer our questions. God’s Word explains God’s Word (John 5:39; Acts 17:11; 2 Tim. 3:15–17). In addition, we believe that the long-held understandings of God’s kingdom do not need to be questioned to see if they are correct because they are founded on God’s Word and revealed by the Holy Spirit. Asking Questions At times we may have questions related to our faith, such as: “Where in Scripture does it say that a believer can forgive sins?” or “Why do we believe as we do?” In the fellowship of God’s kingdom there is freedom to ask questions. Heartfelt questions can provide teaching moments which help us all. We should not be afraid to ask questions when we don’t understand. When we have faith-related questions, we should seek answers from the Bible, God’s congregation, and Christian publications. As we pose questions, may we do so with a childlike prayer to God that He would grant understanding. If we do not understand, may we pray for acceptance and obedience to the position of God’s Word and Spirit as revealed in His kingdom. “He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev. 2:7,11,17,29 and 3:6,13,22).‍

Antti Paananen | The Voice of Zion February 2018 -- I. Freedom in Christ 1. Teachings of the Epistle to the Galatians Apostle Paul had visited Galatia on his mission trips. The Galatians had received faith with joy. Very shortly afterwards the news about Christians in Galatia became alarming. For this reason, Paul wrote a letter to circulate among the congregations in the area. We know this letter as the Epistle to the Galatians in the Bible. He expressed his concern about the faith life of the Galatians: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:4). Law-minded Jewish Christians believed in Jesus as the promised Messiah, but demanded circumcision from the Gentile Christians. Paul boldly fought for the pure doctrine. He rebuked the Galatians and proclaimed the Jewish Christians’ doctrine as false. When rebuking and warning the Galatians, Paul did not forget to support and strengthen those who desired to endeavor according to the teachings of God’s Word and the Holy Spirit. The Epistle to the Galatians defines the borders of doctrine which is also relevant in our time. Paul draws the border between the Law and the Gospel in his letter. He emphasizes that man is justified by faith alone, by the merit work of Christ. 2. Teachings of Luther One of the significant philosophers during the time of the Reformation was the Catholic Erasmus of Rotterdam. According to Erasmus, man has so much free will in relation to God that he can choose salvation. Martin Luther disagreed. He had tried to save himself in the monastery by doing good works. When Luther did not succeed in his attempts, he ended up in deep despair and thought that God had predestined him to condemnation. Having found a merciful God, Luther could not compromise over the doctrine of the righteousness of faith. In defending it he wrote, among other writings, the book, The Bondage of the Will (1524). In his book Luther teaches that as the result of the Fall into sin man’s will is corrupted. Because of Adam’s fall man has lost his freedom. Thus, it is useless to claim that man would have freedom to make decisions regarding his relationship with God. It would be equally pointless to call a person healthy if he has lost his health. A person cannot on his own initiative achieve a relationship with God. We can learn to know God only as He reveals himself to us. The salvation of man is completely the work of God. Luther referred to the words of the Apostle Paul, according to which the knowledge of sin comes through the law, but not the ability to fulfill the law (Rom. 3:20). The law reveals to a person that he or she needs the gospel. Based on one’s own works, a person’s conscience is always left in the state of uncertainty. No matter how perfect works man thinks he does, he can never be convinced in his innermost heart that they are sufficient to God. According to Luther, the believer knows that he is surely secure, for his salvation is entirely in God’s hands. He condensed his teachings of the bondage of the will in the explanation of the Third Article of the Creed: “I believe that I cannot of my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Ghost has called me through the Gospel, enlightened me by His gifts, and sanctified and preserved me in the true faith....” From Jesus’ own teachings we can read that man’s salvation is completely God’s work,” Without me ye can do nothing” (John 15:5). “This is the work of God, that ye believe on him whom he hath sent” (John 6:29). “No man can come to me, except the Father which hath sent me draw him” (John 6:44). Luther illustrated the forgiveness of sins with metaphors. When a penitent sinner is forgiven all his sins by grace, the Word and faith renew his soul. They shape the soul as the iron heated in the fire becomes flexible. Luther also compares the joining of the soul and Christ with the joining of the bride and the groom. The result of this marriage is that Christ and the soul become one body. This explanation is based on the picture in the Epistle to the Ephesians of the relationship between Christ, the congregation and an individual believer in one body. When the soul and Christ become one, all human qualities, including sins, become Christ’s own. In turn, the riches of God and Jesus become man’s own. Luther calls this a joyful exchange. Salvation is completely Christ’s work. Faith of the heart makes the Christian free from the slavery of sin, and from the pressure of law’s demands. It brings joy and peace to the heart. 3. Traditional Rules and Freedom of Choice In the jungle of choices, one can drift into the bondage of law. Paul had personal experiences of this. Having studied, as a young man, Stoic philosophy and Jewish Pharisaism, he sought to accurately observe the Jewish law with 248 orders and 365 prohibitions. According to the understanding of that time, there were as many orders as there are members in the human body, and as many prohibitions as there are days in a year. Prohibitions included, among other things, regulations relating to food. Paul believed that by complying with the orders and prohibitions he can fulfill God’s law. After receiving the gift of faith, he was released from the slavery of sin into Christian freedom because of the merit work of Christ, who had fulfilled the law. Later some Galatian believers fell back into the slavery of the law and into the life-restricting orders of traditional rules, into the doctrine of works. Paul wrote to them: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” (Gal. 3:1–3). In the Epistle to the Corinthians Paul reminded us that in our choices we need to consider other believers. He stated that “All things are lawful for me,” but at the same time he reminded that not all things are constructive, beneficial, or necessary (1 Cor. 10:23). With this Paul did not mean permissiveness of sin, but the freedom to eat all meat that was sold. The congregation of Corinth was concerned with eating meat that had been sacrificed to the idols. The leftover meat from sacrificial ceremonies of temples was sold at lower prices, and other meat was not even necessarily available. Paul assured that meat was suitable to eat regardless of why the animal was slaughtered. Although he considered eating meat sacrificed to idols perfectly fine, he himself did not want to eat it lest he would offend someone’s conscience. In that case eating sacrificial meat would not have been edifying or constructive. Paul did not want to seek his own benefit, but what was best for others. He stated: “For neither, if we eat, are we the better; neither, if we eat not, are we the worse” (1 Cor. 8:8). II. Freedom in the Life of a Christian 1. Sin Threatens Freedom The freedom before God is even more important than outward freedom. The narrative of the Fall into sin clearly shows that going on the way of one’s own will always leads into losing this freedom. The actions of Adam and Eve showed that they had lost their inner freedom due to disobedience. They felt bad and were deathly afraid to face God and the consequences. It is said that sin is burnable matter that is dangerous to carry on the conscience. It should not be left to burden the conscience. The pride of the heart causes a person to see fault in other person and to think that he or she would have a reason to first humble to repentance. The starting point to take care of matters is childlike humility. The most important personal relationships are in our home, in our close circle of family members. No individual person can bring peace to the world’s crises, but there is always room for a peacekeeper in the home or workplace. The best way to care for personal relationships is to ask forgiveness for one’s own words and deeds that have hurt close ones. Gossiping about offences of the third person does not edify anything, but just the opposite, it increases the burden of a bad conscience. A travel friend who is sorrowing aloud over a fall of a close one should be advised to go and speak about the matter to the fallen one himself. Christian freedom has been purchased with a precious price. Earthly gold, silver, money or man’s works were not enough for the payment. On the cross Jesus took upon himself the death that would have belonged to us. “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Cor. 5:21). The freedom of the child of God is first and foremost freedom from sin and from the bonds of eternal death, the consequence of sin. Unfortunately, this freedom is too often understood as living in sin. Such freedom is called freedom of the flesh. Therefore, the freedom of the child of God is not freedom to sin but freedom from sin. In his or her life living faith is evident as fruits of the Holy Spirit. 2. By Faith We Are Free from Man’s Slavery The foundation of our salvation is the redemption work of our Savior. Because of His merits we have permission to believe our own sins forgiven. Through faith we have been joined to the throng of believers, the kingdom of God. Its essence is righteousness, peace and joy in the Holy Spirit. In this atmosphere, we feel free to express our opinions and to ask questions when we do not understand all the mysteries of faith. The Heavenly Father opens the understanding in the congregation through the Holy Spirit. It is marvelous to note that sometimes His messenger is a small child or an elder living the evening of his or her life. From them we can hear teachings, advice and even rebuke that is necessary for our life of faith. In the discussion, we may come to realize that too often we tend to make simple matters of salvation complicated and difficult. We do not even always notice how the way to heaven is dimmed. Among the family of God everyone should be able to feel secure. Sometimes fear prevents secure freedom. All are equal and accepted as they are. A culture of open discussion cannot be taken for granted; we can learn it together. The Son of God frees a person to true freedom. The followers of Christ are free from the power of sin and death. Even with the continuous change of times, customs and cultures, God’s people battle against sin with the power of the gospel and ask for the light of the Holy Spirit in their lives. The Savior’s words in the Sermon on the Mount advise each one of us to always seek in life what is God’s will. “But seek ye first the kingdom of God, and his righteousness.” Our shackles often result from the demands to accept different lifestyles. In our time there seems to be no permission to think according to God’s Word when it is contrary to popular opinion. It seems that there is no room to consider matters according to the will of the Heavenly Father concerning, for example, birth control, divorce or same-sex marriage. People do not want to accept the Biblical doctrine of Christ and its teachings of God’s kingdom. It is contradictory that it seems that the demand to accept different understandings and decisions does not apply to those who want to hold to the teachings of the Bible. However, Christ came to free His followers from the slavery of men. This freedom is owning the righteousness of God. III. Freedom and Responsibility 1. Freedom Calls for Responsibility Freedom also includes responsibility that arises from God’s love. A believer cannot simply be a bystander when one’s friend in faith is tiring and drifting towards shipwreck in faith. The living faith instructs one to act. Responsibility for one’s neighbor means extending a helping hand and journeying beside him or her. At the same time, it is loving in grace and truth according to the Word and will of the Lord. The Heavenly Father has called us to do this duty. Therefore, there is no need to think too much about the reactions of the person being helped, nor about the situation in which to speak, even though we tend to do so. In approaching a journey friend, the question is not about approaching as a successful adviser but coming beside him or her as a listener and escort. Then, if the person being helped rejects the offer of help, the messenger of Christ can be free. God’s time is different from man’s time. God’s order of creation is that we have been created for each other. In many places, the Bible speaks of the mutual love of God’s children. The Heavenly Father has intended that we bear responsibility and care for each other. In God’s kingdom, we serve God and our neighbor in the Spirit of love, not in the Spirit of bondage. Care means accepting comprehensive responsibility. The Christians also need to carry many kinds of personal burdens in their lives. Apostle instructs: “Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2). We also have a responsibility in the work of God’s kingdom. It is carried out when sisters and brothers give us duties. We can trust that duties are not given against God’s will. The work is His and we can be His helpers. 2. Being Free in Faith One Receives Strength from Grace Jesus’ Parable of the Prodigal Son is a good example of the freedom and joy offered by the world, and on the other hand, what freedom is in the Father’s home. The parable describes how the freedom of a child of God can be lost in two ways: through permissiveness of sin, but also by trusting in one’s own wisdom, success and good works. In the parable, the Father’s home depicts God’s kingdom. The younger son asked for his share of the possessions that belong to him as an heir. Perhaps the son thought that he could enjoy the inheritance of his home more freely somewhere else. The son left home and all the good he had enjoyed there. Outside the home, however, slavery awaited him instead of freedom. The inheritance did not secure his living but he had to serve others and ended up in the midst of want and filth. Yearning and longing for the Father’s home, however, brought about blessing. The younger brother was enticed by the wide world with its temptations. There were perhaps also unbelieving friends from the world. “While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage” (2 Pet. 2:19). It is also worth examining the part of the older brother of the prodigal son. He was also a partaker of the inheritance which the Father divided between His sons. The older brother worked diligently in the fields of his home, but everything was not in order. Someone had robbed the freedom and joy from work and life. The return of his younger brother did not cause a festive mood in him like in his Father who hurried to meet His son and arranged a celebration. Father invited also the older brother to celebrate. His answer showed evidence of a bitter and demanding mind. He felt that he was entitled to better treatment and position because of his own works and merits. The mind of love had disappeared and demands had come in its place. The first of the fruits of the Spirit is love. The greatest gift in a person’s life is to receive forgiveness. One should love his neighbor as himself. The slavery of sin, falling under the law threatens there where life is not dependent upon the power of God’s grace. Jesus compared the believers to a flock of sheep. This parable contains extremely deep wisdom. The flock follows its shepherd by traveling near him, for it wants to hear its shepherd’s voice. The farther the sheep goes from the shepherd, the more dangerous the journey becomes. Jesus taught in His parable: “And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers” (John 10:4,5). People who think or believe differently speak of rules that restrict and govern our life. The parable of the Good Shepherd depicts our life otherwise. The power that keeps the flock together is the secure voice of the Good Shepherd. We desire to hear and follow it, and to seek our way towards it. The closer we can be to that voice, the more secure and free we feel.

Rod Nikula | The Voice of Zion March 2018 -- There is great joy in believing all doubts and sins forgiven in Jesus’ name and blood. One is acceptable to God and has a living hope of eternal life in heaven. The congregation of God is seen as a golden candlestick. Jesus reminds us that in God’s kingdom, “the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached” (Luke 7:22). Joy is a fruit of the Spirit, which reminds us of our hope of salvation. Scripture testifies, “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22,23). Sin, the devil and our carnal being cause us to sorrow, lose hope and doubt the power of the gospel of the forgiveness of sins. Jesus once told His disciple Simon Peter, “Behold, Satan hath desired to have you, that he may sift you as wheat” (Luke 22:31). The battle is against Satan, whose name means ‘adversary’. “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph. 6:12). The power of sin in one’s life is devastating. It is committed in thought, word and deed. “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:8–10). A defiled and uncared for conscience will eventually cause one to lose faith, and love for God and one’s neighbor. One might even question God’s love, guidance and care. In addition the desire to use the gospel to care for others in need, diminishes. Instead, faults are seen. Like Simon Peter, one might feel better than others and strong in their faith. In that condition, Peter went on to deny his faith and joy was lost. He wept bitterly (Luke 22:62). There is joy and comfort in believing according to God’s unchanging Word and its promises. It is the same yesterday, today and always (Heb. 13:8). Today, rejoice that the power of grace and the forgiveness of sin is far greater than sin’s power. Pray that faith would not be lost, and that God would give a childlike heart willing to hear and believe the voice of the Good Shepherd. “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23,24). God calls and offers grace. He intends His children to rejoice in the gospel of forgiveness, Christian freedom and the hope of eternal life. There is no other way. Don’t let doubts, fears nor sin rob you of the joy of salvation! Rather, pray that God would increase your joy and uplift you with the Holy Spirit through the gospel of the forgiveness of sins.

Markus Lohi | The Voice of Zion March 2018 -- Am I under the Law or under the Grace and Truth of the Gospel? Years ago, I had several warm conversations about living faith with a nice, God-fearing co-worker. He told me how our earlier discussions had resulted in several changes in his lifestyle. For example, he had stopped drinking beer, had begun reading the Bible more, and had significantly limited his TV use. “When it comes to my soul’s salvation, I will leave no stone unturned!” he said. It seemed that I had mainly spoken about the gift of living faith and how it was safe to live in the fellowship of God’s children where a sinner is forgiven. I thought I had said very little about life choices that follow living faith. Realizing that our discussions around the Bible had been the law to him, I then offered him the very core of the gospel, the forgiveness of all sins. Sadly, he denied that call. This friend remained living under the law. The Word of God contains the Law and the Gospel. The law has two purposes: First, to guide society and its laws; and second, to cause man to realize his sinfulness so that he is driven to Christ and humility to accept the gospel. The law is preached to the unbelievers and the gospel is preached to everyone. As a child of God, do you feel that the law is demanding perfect choices from you in order to become acceptable to God? Or do you believe that the gospel has made you acceptable already and directs you to the right choices? The fullness of the gospel contains both grace and truth. “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Jesus prayed on behalf of His believing disciples: “Sanctify them through thy truth: thy word is truth” (John 17:17). Faith affects our whole being, how we think, act, and speak and therefore our activity choices. How Does Grace Teach Us to Live? Being a sheep in Jesus’ flock and following Him in life go hand in hand. “My sheep hear my voice, and I know them, and they follow me” (John 10:27). Following Jesus, we try to make the right choices in the righteousness of life that stem from the righteousness of faith. The Apostle Paul writes to Titus how the grace of God that brings salvation also teaches (Titus 2:12). According to Luther, Paul here summarizes the teaching on the righteousness of life in relation to one’s self, neighbor, and God. In this world let us live soberly (pertaining to crucifying one’s own flesh), justly (referring to one’s neighbor), and devoutly (relating to God). The Bible, the Highest Guide of Our Life and Faith We often wonder if a certain activity is acceptable for us or our children. In answering the question, the Holy Scriptures is the ultimate guide and truth. We should seek for the old paths of the Scriptures, but how do we do it? From the Lutheran confessional writings, we can conclude the following three important points on how to apply the instruction of the Bible in our own lives today: 1) If the Bible clearly prohibits something, let it be prohibited. 2) Let us not build on something which has no scriptural basis. 3) Let us use Bible phrases in agreement with their meaning in their original context. First, understand what the author meant to convey to the original recipients and then apply it to our lives today. With a little bit of reading, the Bible gives clear direction to us concerning certain activities, such as drunkenness, playing video games with sinful content, talking bad behind someone’s back, dating with an unbeliever, etc. For other activities, the instruction may not be so obvious and we may need to consider the teachings of Scripture in a broader sense. The Holy Spirit, the Interpreter of God’s Word The Word of God was written into the Scriptures by the Holy Spirit. The same Spirit opens it for us and makes it alive. “He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). We have our Lord’s promise that the Holy Spirit will be in and with us, His disciples (John 14:17). The Holy Spirit has guided believers in past centuries and teaches also today. It is safe to rely on former believers’ positions that are backed by and in agreement with the Holy Scriptures. We hear the voice of the Good Shepherd at services and other gatherings and there, too, receive direction regarding our activity choices. My Conscience and the Conscience of Others God has given a conscience to every human to guide in what is right and warn of what is wrong. The Old Testament often refers to the conscience as “heart.” The New Testament uses the Greek word suneidésis, which the King James Bible translates faithfully as con-science, knowing together. Implied in the word is the reality that the other people’s understanding of right and wrong affects the understanding of an individual. We know this even from our own experience, observing different cultures, or just following the change in our own society. “Love wins,” proclaim the proponents of same-sex lifestyle. This is a beautifully wrapped claim for a lifestyle clearly prohibited by the Bible. “Love wins” may appeal to a person’s conscience because it seems so embracive and caring. However, we need to put aside the map of modern society’s norms and pull out the good old map of the Word of God. Therein we find the truth of the gospel for orienteering through life with the compass of our conscience. When Consciences Point in Differing Directions Whether an activity is suitable for the life of faith is not always so clear cut. Should my child take part in watching a movie that is part of the school curriculum? What extracurricular activity is fine for my child? Should I join my co-workers for a project-completion celebration and sip my Coke? In situations like these, we comprehend Christian freedom in choosing what seems appropriate at any given time while striving to keep faith and a clean conscience. When there is no clear revelation of the Word of God whether an activity is suitable or not, it is understandable that occasionally believers who believe the same way can have differing views on a certain activity. The Bible does not teach a strict “my way or the highway” approach but rather teaches a path where brotherly love is preserved. Paul instructs us to avoid making a matter where consciences differ a stumbling block for anyone’s faith. Paul discusses this at full chapter length in Romans 14. Faith is personal but a believer keeps his personal faith in the fellowship and unity of God’s congregation. Jesus teaches us the true sign of the disciple: “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35). The Pharisees had lists of dos and don’ts. Jesus’ disciples are to live for Him and follow Him in His sheepfold in a way that brotherly and mutual love is cherished and preserved. Faith Is the Most Important Thing in Life Sometimes we might find only after taking part in an activity whether it was good or bad. If we begin to feel that a certain activity is a burden for our faith or if it causes secrecy within family or with other believers, it is better to not continue partaking in it. We cannot take the following figurative speech of Jesus literally, but let us hear its message clearly: Do not let any activity become a reason for losing your faith. “And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell” (Mark 9:43). We can always turn to God for guidance, especially in the very difficult choices in life that just do not seem to have an answer. He will guide. Let us put our trust in Him. How do we know if an activity is appropriate for me or my child in the endeavor of faith? There is not a perfect formula to follow but maybe the following points would be helpful to consider. 1) What does the Bible say? 2) Pray to God for an answer. 3) How does my conscience guide? 4) How do other believers’ consciences guide? 5) What does the voice of the Spirit say in the congregation? 6) What kind of choice would best preserve the mutual love of the believers? 7) Based on previous experience, did this activity prevent me from believing freely? 8) What has been the effect of this type of activity in the lives of others? ‍

Katarina Pigg | The Voice of Zion March 2018, Translated from Äiti!, SRK 2016 -- The mid-summer evening is cool and bright. The highway feels endless. Only a few moments ago I became the mother of a little girl, and my mind cannot handle it without bouncing between various emotions! Joy, apprehension, and confusion alternate. The woman who arranges adoptions in South Africa hands me a pile of papers with a picture of our child on top. I crumple the miracle of our lives in my trembling hands. Her tender eyes look at me. Oh, how she does look like our child! I swallow, as if something is stuck in my throat, and I am amazed. The woman goes over the practical things pertaining to our trip, but I ignore it all. We have a child! We had been waiting for this little girl for years. Prior to adoption, much paperwork and many discussions were needed. As future parents, we went to adoption counseling, where we had a year to discuss about our life together, childhood, youth, adulthood, and various turning points of life. A social worker became acquainted with our family. Her job was to write a home survey for the Board, who would then grant the adoption permit. Upon receiving permission, we started looking forward to getting our application sent to the country we had chosen. When the papers were sent, the waiting for our child began. It took almost ten months. The adoption process is not long without reason. Rather, it is like a subconscious pregnancy. Many special questions surround adoptive parenthood. In time, the hearts of the future parents become prepared to love the new, upcoming family member. The years spent waiting seemed to be necessary for preparation. The slowly progressing journey taught us to trust and to live in the moment. Our child would be born to us just at the right time if God has meant us to be parents. During the fifteen years of our marriage I had time to dream about children. I had been worried about both: the responsibilities of being a parent and that the responsibility would not be entrusted to me. In the end, I feel secure knowing that these things are not in our own hands. Although we did not have any children, being childless was not a big part of my identity. A believing spouse, extended family with many children, and the friends around us brought us joy and happiness. Studying and work life gave other meaningful dimensions to our lives. We were able to feel that life is good even without children – that feeling seemed like a gift. However, I have not been able to completely avoid the feeling of being different in the community of believers. Every now and then it has hurt. I have not experienced motherhood, which would have made me an equal contributor when discussing about mother-related topics with other women. I have wanted to face my friends in other ways besides just as mothers. I think that each of us wants to be our own self. As women, wives, and friends with shared values, we have a lot in common. When we started our own adoption journey some years ago, we found a large group of important people to make the journey with us. The existence of believing adoptive families has been an especially precious thing. People who have gone through the same stages to become parents and share similar experiences feel like a great gift. As we were departing for South Africa to get our little child, our beloved adoptive families gave us essential advice. It is the sixth day of July in 2015 in Pretoria, the governmental capital of South Africa. The morning of our child’s birthday is crisp and translucent. The temperature is just above five degrees, a typical winter morning in South Africa. There are numerous thoughts and conflicting emotions in my mind: excitement, fear, joy, and warmth. The moment feels great and powerful. The first meeting with our little girl is difficult to describe with words. We, still strangers to each other, are all nervous. The child is looking at us, as if asking what is happening. I feel emotions and conflicted feelings toward the child. A small defenseless child is given to us. I smooth the coarse hair of my child and whisper calmly. We sit on the couch and talk with the kind person who has been taking care of this child. The little one sits for the first time on her dad’s lap, studying her new parents and the environment with her sweet gaze. We part from the caretaker of our child with heavy hearts. We are still going back to the orphanage. It is difficult to express gratitude in a foreign language, especially when the moment is filled with emotions. Fortunately, I am able to keep my emotions under control, as I do not want my child to get startled. A warm touch and a thank you, which contains so much, make everyone in the room emotional. We promise to love and take care of our child. The first evenings as a mother are a roller coaster of the mind. My life has changed considerably: a process of years, the anxiousness of the last moments, and now a new life. The child is utterly sweet. It feels like she has always been a part of our family. Her childlike, complete trust in our care-taking amazes me. I feel happy but also uncertain. Do I know how to love like a mother? I remind myself about what we have learned throughout the process. All emotions are permitted. Love for a child is born by taking care of her. I decide to trust that all this is necessary and strengthens me as a mother of this child. At the same time, I admire the love my spouse has for our little one; it has been flowing so freely ever since we first met her. It makes me relieved and grateful, as if some of the responsibility has slipped from my shoulders. It is invaluable that there are two of us. Our little one-year-old girl blends into our family effortlessly. I am so relieved and grateful for that. After about a week from our first meeting the adoption is confirmed at the courthouse near the child’s birthplace. “Ihhahhaa, ihhahhaa.” Our home is filled with the singing of a curly-haired little girl. She asks to be held, snuggles in my lap, and jumps out only to climb back in again. Sometimes she challenges and opposes her parents as if to ask whether she is still accepted. Our one-year-old, the only child in the family, constantly wants attention and does her best to ensure that her parents’ time is reserved for her alone. If one of us mistakenly becomes immersed in some sort of secondary work, returning to what is most important will happen very quickly. Blessing – the name our daughter was given by her biological mother, has become real in our everyday life. Now there is no longer need to think about the direction of our life. Being present to this child and to our family is most important. With a child, a lot of unnecessary things are cut out of our lives, which seems to be a blessing. During the last few months I have begun to understand how great a miracle this child is and what a treasure we as parents have received. The unconditional love of a child towards her parents amazes me everyday. A little child teaches her parents great things. I received more years of growth into motherhood than an average mother. The growth as a mother for this child started from the moment I first saw a picture of her. As a mom, I have often paused to reflect how my relationship with my child has progressed during these past six months. Time has taught me where love comes from. Love has formed by caring and being present. It has gotten stronger day-by-day and in some funny way is comparable to the beginning of a marriage. Responsibility grew by receiving a child, which also seems to be a blessing. We must consider our child now when making decisions. To have a child rooted in the kingdom of God, we should attend services. Even more than before, we consider our family’s values and the lifestyle and what kind of role models we are to our child. Adoptive mothers have different questions than biological mothers. Do we as parents know how to ensure that our child gets as normal a childhood as possible in a country where she is different, a foreigner? Will I ever be able to compensate for the loss of basic security that my child has experienced? Do I treat her in a certain way just because she has been adopted? In the evenings when my child is ready for sleep, her smooth cheek next to mine as I hum her lullaby, my mind is calmed. I want to trust that I will grow as a mother so that in each situation we face I will be good enough. We are at the beginning of our mutual story. We cannot know how large the stones are that we will carry on this path. I want to trust that God will bless our child’s life as He has blessed ours. Her path of life is in the hands of the Wisest and Highest. It was not a coincidence that our daughter was born in South Africa. The whole process has been the work of the Creator from the beginning to the end. The adoption organization gifted our child with a Bible. On the cover page was written a familiar text: “Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them” (Ps. 139:16).

Juhani Liukkonen | The Voice of Zion April 2018 -- 1. Introduction The Fall into sin meant a tragedy for all of mankind. The rebellion against God corrupted the original order of creation and the image of God in man. From that originated the distorted and life-destroying effects of sin, foremost in man’s relationship to God and his neighbor. Nonetheless, the Bible relates of a God who did not want to leave mankind in a hopeless state. In the Large Catechism, it states that “God reveals all mysteries as well as the sheer love of His fatherly heart.” The promise of a Savior, who was to crush the power of evil, was given to mankind who had ended up in the shackles of guilt (Gen. 3:15). In this way, a new phase began in the history of salvation when eternal separation from God was closed and the way to everlasting life was opened for people who had merited judgment for their deeds. The promise of atonement for sin was the central content of the proclamation of the prophets and the Psalms during the entire time of the Old Testament (Isa. 53:5; Ps. 103:12). 2. The Call to Gospel Work Jesus sent His disciples to proclaim the gospel (Luke 9:6). There was a discussion in Caesarea Philippi in which Jesus prepared His followers for the gospel work in a special way. The turning point in Jesus’ public ministry was already close at hand. Ahead of the Savior of the world was the heaviest part of the way of suffering. Jesus had concern for His followers because the disciples also had times of trial ahead. Jesus had asked them: Who do you think I am? Peter had answered: You are Christ, the Son of the living God. For this reason Jesus may have said to Peter: “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matt. 16:17–19). In this way, the discussion became an occasion for confessing faith. At the same time Jesus opened to His followers the significance and seriousness of their duty; Heaven hears that which is forgiven on earth! The disciples’ faith in Jesus as the Son of God was foremost for them. God had opened this to them through His Spirit. Martin Luther writes of this in the Large Catechism: “We could never attain to the knowledge of the grace and favor of the Father except through the Lord Christ, who is a mirror of the paternal heart, outside of whom we see nothing but an angry and terrible Judge. But of Christ we could know nothing either, unless it had been revealed by the Holy Ghost.” The power to forgive sins was given to the congregation of God (Luther, Valitut teokset II, p. 327). Peter’s example shows that we cannot trust in the faith of an individual person. Soon after promising the power of the keys, Jesus had to care for Peter’s soul by admonishing him (Matt. 16:22,23). On the contrary, the mutual faith of the congregation will never disappear from the face of the earth. God’s congregation was and is an unconquerable “pillar and ground of truth” (1 Tim. 3:15). 3. The Office of the Holy Spirit Martin Luther emphasizes how the point of origination for the general priesthood of Christians is in God’s revelation in the Old Testament (Luther: Christians’ spiritual priesthood, 1523). The office is founded in the priesthood of Christ into which the Father had chosen, called, and sent Him already in eternity (Eph. 1:4–12, John 3:16, Matt. 3:17). The Son of God became man so that He could become a forgiving and faithful high priest, one who atones for the sins of the whole world (Heb. 2:17). In the Old Testament, the so-called coronation psalm of the King of Zion (Ps. 104:4) prophesies of the coming Messiah as an everlasting priest according to the order of Melchizedek. In the Bible, Melchizedek is described as a picture of Christ, who as the one atoning for all the sins of the world and as the arisen High Priest, called His followers into the work saying: “Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (John 20:21–23). In this way, the disciples received the general priesthood, partakers of which are the believers of all time, the children of God (1 Pet. 2:9; Gal. 3:28). Christians are consequently partakers of Christ’s priesthood by faith (2 Cor. 4:1–7, 2 Cor. 9:15). Paul had also become a partaker of the office of reconciliation, of the general priesthood. The same dual viewpoint had been revealed to him, which God’s own have in the work of the gospel even in this time of visitation. He experienced it to be his life’s work to call people into reconciliation with God (2 Cor. 5:19–21). At the same time, the gospel, which he proclaimed to others, had given him a watchful mind in his personal faith (2 Cor. 4:1,2). The proclamation of the gospel of God’s kingdom is not in its essence a spiritual power for the governance of people. Rather, the general priesthood for Christians is serving our neighbor (Greek diakonia, 2 Cor. 4:1). In the gospel the penitent is given that which the Son of God has earned with His blood (1 Pet. 1:19). By believing the Word proclaimed through the authority of the Holy Spirit, one becomes a partaker of the grace of God which Christ’s death on the cross and resurrection has accomplished. Even during this time, when children of God release people from under burdens of conscience, Christ himself has already done it. He has no other keys upon earth with which comfort and forgiveness can be received than with those keys which He has given to His disciples (Luther, Valitut teokset III, p. 442). In this way faith is born from hearing, but hearing is born from the word of Christ. (Rom. 10:17). 4. Soul Care Is God’s Care In the work of God’s kingdom there is always a soul caring approach. Jesus spoke of that to His followers soon after He had given them the power of the keys (Matt. 16:26). It is important to remember that as participants in the Christians’ general priesthood we can respond to our neighbor’s deepest longing, to the question of how a sinful person can find a gracious God and inherit eternal life. Constrained by the love of Christ, a Christian desires to approach his neighbor and, if possible, carry his burdens. Luther said that he rejoices of the occasion in which we “open our conscience to our brother and in confidence reveal the evil of our heart and take from the brother’s mouth the word of comfort as from God” (Valitut teokset II, p. 453). We experience holy timidity and weakness in our own faith in bringing forth the matter of faith. The Christian doubts, am I worthy to proclaim the forgiveness of sins to one who is asking? Speaking of sin, no one can take the place of one on the sidelines and evaluate the effects of sin only as an observer. With regard to sin, everyone is party to it. As contrary to our minds as it is, God uses pardoned sinners in the gospel work. Sometimes it happens that people ask about our faith. Then it is good to remember the apostolic exhortation: Be always ready to answer everyone that asks about the basis of your hope. But answer in a good-natured and respectful manner and preserve a pure conscience (1 Pet. 3:15,16). Soul-caring discussions should always be guided by mutual respect, trust, mercy, and truthfulness which holds to God’s Word. Christians have been called to be responsible for their brothers and sisters. According to Christian Doctrine the general priesthood obligates them when necessary to rebuke in love and comfort one another (CD 1948:51). The keys of binding, mentioned by Jesus, have also been given to help people and as a protection against sin. When God cares for a person in His congregation, He expects an obedient and humble mind. First Corinthians relates an example of how a person carrying the name of a child of God can impenitently live contrary to God’s will. When Paul exhorts that this person be bound in his sins, as an incentive or encouragement, love is shown towards the undying soul of this individual (1 Cor. 5:5). The congregation of God prays even for those people who do not have conscience over sin that the almighty God would open their hearts and that they would receive grace to return. 5. The Office of Preaching in the Congregation The distinct office of preaching was known already in the Old Testament time. God promised that He will give His people “pastors according to mine heart, which shall feed you with knowledge and understanding” (Jer. 3:15). They related God’s will to the people of their time. Often the main message of the proclamation was an exhortation to repentance and the forgiveness of sins. In the early congregation it was understood that God’s own selection and call was needed for the servant of the Word. In the congregation they discussed and considered brothers who would be suitable for the duty. God would reveal His will when it was asked of Him in prayer (Acts 1:23–26;13:2; see also 1 Cor. 14:34,35). In the congregation of Antioch they received the understanding that the Holy Spirit had called Barnabas and Saul as servants of the Word. Trusting in the call of the Spirit, the congregation sent them with prayers and the laying on of hands to proclaim Christ’s gospel. In that way God called and still calls through His congregation. In 1964, Einari Lepisto wrote in the Päivämies: “God has placed abundant grace gifts into His congregation, not only the manifold gifts of the servant of the Word, but also those gifts and lights, from which there is understanding to call and establish new servants into gospel work. The old brothers, who have worked a long work day, pass away one after another. New workers are needed, because it is still a time of work. Night comes when no one can work” (Päivämies, no. 34, 1964). The servant of the Word is placed into the duty by God together with the congregation. For that reason, he has responsibility to both in carrying out his duties. In this way preaching is not a private matter, but of God and the congregation (1 Tim. 4:16; 1 Cor. 4:1–). 6. Characteristics of a Servant of the Word Calling a minister in Christianity is based on mutually realized need, prayers, and discussions in the congregation. The desire is to prepare the matter in a spirit of one mindedness. When the intent is to bring forth a brother as a servant of the Word, one who is known by the Christians and is endeavoring in the love of Zion, we desire to tactfully also discuss the matter with the individual in advance. Most important is the biblical starting point of which Paul wrote to the Corinthians: “We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor. 4:13). Paul precisely described the characteristics and abilities, which would be good to have for one being called as a servant of the word in the congregation. “A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil” (1 Tim. 3:2–7). 7. Preach the Word The risen Jesus sent His followers to preach repentance and the forgiveness of sins in His name to all nations starting from Jerusalem. For their work, they were endowed with power from on high, the Holy Spirit (Luke 24:47,48). The sermon of the Word has unique significance as a tool of the Holy Spirit. According to the Augsburg Confession, the first characteristic of the congregation is the pure sermon of the gospel (Augustana VII). Both the listeners as well as the preacher of the Word can be certain of the Holy Spirit effecting when God’s Word is purely preached (Formula of Concord: 2:55). In this way, the sermon and teaching are to be built upon the foundation of the aforewritten Word of God. According to Martin Luther a minister has been installed into the office of the Word. In this duty, he is a shepherd who feeds and protects the flock of Christ. Protection means, among other things, guarding against wrong doctrine. Luther emphasizes the sermon of the Word, even in this way, that according to him, administering the sacraments is secondary. To Luther the sermon is important for this reason that it proclaims the Word from which faith is born. (Valitut teokset II, pp. 322, 358). Paul exhorts Timothy to preach the Word to fulfill the work of the gospel (2 Tim. 4:2–5). It is important that the servant of the Word does not hesitate to proclaim the gospel of forgiveness because it brings salvation to all who believe it (Rom. 1:16; 2 Tim. 1:8). Foremost in the sermon of the Word is to answer the question how God justifies a sinful person: How a person receives his sins forgiven and how he is preserved as a child of God. The teaching about the kingdom of God belongs to the doctrine of Christ. Jesus preached: “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:15). Väinö Havas preached in the Big Summer Services at Oulu in 1933 on the basis of the aforementioned mission command: “When we remain firmly in the Bible, there then sounds forth two main parts: Repentance and the forgiveness of sins, Grace and Truth, the Law and the Gospel. The preaching of the Law belongs to the impenitent and hypocrites to awaken them to the knowledge of their sins. The gospel is proclaimed to all creatures. Travelers on the narrow way are fed with grace and instructed and rebuked with the truth. A correct servant of the Lord divides thus to all at the appointed time. This is that faithfulness which is required of the stewards in the House of God (1 Cor. 4:2). In this, slavery to human opinion and seeking one’s comfort cannot become a hindrance, neither seeking of one’s glory or desire of anything else that is temporal.” 8. Faithfulness to One’s Own Gifts The prayers and support of the congregation carry the servant of the Word. A minister who is just beginning to serve feels especially secure when more experienced workers in God’s kingdom take him into their brotherly care and encourage him. It also edifies the congregation when brothers supplement and confirm each other’s sermons. It is required of a servant of the Word that he is faithful to those gifts which he has received from God for the work. Timothy had received the grace gift in such an occasion in which the congregation elders and Paul placed their hands upon him. Paul saw it important to remind Timothy that he would not neglect the grace gift but would awaken it. According to the original languages of the New Testament, Paul exhorts Timothy to “fan into flame the grace gift given to him” (2 Tim. 1:6). It is related of Laestadius that he directed his sermons to two groups of people: To the impenitent and to those who had become partakers of God’s grace. Ultimately, he left the entire sermon in the hands of God alone: “Here is my part. I can do no better. Do what you will with this.” When he watched the effects of the sermon, he was left in wonderment. (SRK’s Vuosikirja 2006, p.140). The Bible text and the servant of the Word join together in the service occasion. We can trust that God’s Holy Spirit makes the sermon alive. The minister does his duty as a servant of God’s Word as a human being, who feels his own weakness and lacking. For that reason, it feels secure and is comforting to remember the confession of Paul who was stripped of his own presumptions: “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God” (1 Cor. 2:1–5). 9. Nurturing One’s Own Faith The servant of the Word needs to receive care for his own faith so that the voice of the Good Shepherd would be preserved in his preaching. According to Christian Doctrine, “In order to be strengthened and remain in faith, a Christian must diligently use God’s Word and the Lord’s Holy Supper, prayer, and mutual Christian fellowship.” (CD 1948:77) It is important that the minister himself can also be in the place of a listener. When one distributes the bread of heaven to others, the desire arises to personally hear the core message of the gospel. During a sermon, God can open a bright outlook for the work to the doubting minister and give him trust that God fills the poor with his goodness (Matt. 5:6). Paul instructs young Timothy to battle nobly and to preserve faith and good conscience (1 Tim. 1:18,19). The gift of faith is preserved in a clean conscience (1 Tim. 3:9). Throughout time God has called workers to the vineyard and has equipped them with gifts. Now it is our turn to serve. Jesus said to His followers: “When ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Luke 17:10).

Peter Nevala | The Voice of Zion April 2018 -- In this issue we are drawing on a twenty-four-year-old presentation given by longtime servant of the Word and LLC Board member and employee, Peter Nevala. In his presentation at an LLC Ministers Workshop in 1994, Nevala, in a timeless manner, speaks about the precious gift of confession in our endeavor of faith. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). The Power of the Keys When Christ fulfilled the saving mission His Father gave Him, He conveyed, or transferred, to His disciples the mission He had so far faithfully served. “Peace be unto you: as my Father hath sent me, even so send I you” (John 20:21). The Apostle Paul, having been first served by this ministry himself at Damascus, writes: “…all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Cor. 5:18,19). The office of the keys is employed by and through the power and authority of the Holy Spirit. For Jesus said, “Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (John 20:22,23). Apostle Paul confirms this by writing: “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit....” (2 Cor. 3:6). Thus did Christ himself ordain the disciples into the priesthood of believers. And we also, the disciples and believers of this day, are truly serving in that continuing ministry of reconciliation as did the first apostles so long ago. We exercise this power of the keys whenever we serve the children of God with the general gospel, and when necessary, as confessor fathers or mothers. Absolution and confession, although they are separate in their nature, are inseparably joined in helping us survive in faith. Absolution and Confession If the office of the keys did not exist, confession in all its forms would be useless. This fact alone emphasizes to us the purpose of confession: namely, the forgiveness of sins. The practice of confession exists to extend God’s comfort and healing to sin-wounded believers. Basically, confession is simply an opportunity to hear and believe the gospel of forgiveness, a forgiveness so personally addressed, so specifically focused, that all doubts of God’s forgiveness are removed. In confession, those specific sins that have grieved the conscience are forgiven and “the blood of Jesus Christ his Son cleanseth us from all sin.” The gospel of Christ, the power of God, comforts and heals the wounded one. This is the essential nature of confession that Luther taught and extolled in his time. Let us quote him: “Behold, this is the doctrine of the Gospel concerning Christian repentance, laid hold of and conceived in these two parts, to wit, contrition, or sincere alarm on account of sin, and faith in forgiveness for Christ’s sake… “But we teach that one should use confession in order to hear the Gospel and thus to awaken and to strengthen his faith in the forgiveness of sins, which is the main thing in repentance. So that ‘to confess’ means not, as it does among the papists, to recount a long list of sins, but to desire absolution, which is in itself confession enough; that is, to acknowledge your guilt and confess that you are a sinner. And no more shall it be demanded or required that you mention by name all or several, many or few, of your sins, unless of yourself you have a desire to mention something which especially burdens your conscience and wherein you need instruction and advice or particular comfort, as is often necessary with young and inexperienced people, and also with others… “Therefore, we commend and retain confession not on its own account but for the sake of absolution. And in confession this feature is the golden treasure, that there you hear proclaimed to you the words Christ commanded to be preached in his name to you and to all the world.” (From Luther’s Church Postil – Easter Sunday – Lenker) What Is Confession? “Confession consists of two parts; the one is, that we confess our sins; the other, that we receive absolution from the confessor as of God himself, in no wise doubting, but firmly believing that our sins are thus forgiven before God in heaven.” (Luther’s Small Catechism) The Forms of Confession The common confession of our sins takes place during Holy Communion, when we together before the face of our Heavenly Father “confess our sinfulness and in faith pray for forgiveness and peace, saying thus in our hearts,” etc. Another instance of confession happens when we confess our wrongdoing and sin to a brother or sister whom we wronged or offended, and is called a confession resulting from love. “Confess your faults one to another…” (James 5:16). A general or public confession is made if the transgression has been committed publicly against the congregation. Private confession, on the other hand, is just that. We seek a confessor father or mother to whom we confess in confidence “those sins alone of which we have knowledge, and which we feel in our hearts and which trouble our conscience.” What Sins Ought We to Confess? “Before God we should acknowledge ourselves guilty of all manner of sins, even of those which we do not ourselves perceive; as we do in the Lord’s Prayer. But before the confessor we should confess those sins alone of which we have knowledge, and which we feel in our hearts and which trouble our conscience.” (Luther’s Small Catechism) What Confession Is Not “God has given the grace-privilege of confession into His kingdom for the care of consciences. Our salvation is not in confession. Neither is confession repentance, or even a part of repentance. When a sin besets us, we can put sin away in confession, that we would not become shipwrecked in faith. Thus we keep faith and a good conscience and preserve the mystery of faith in a pure conscience.” (From Rippi—Näin on kirjoitettu, Erkki Reinikainen) A Dangerous Distortion of Confession Even the use of confession has sometimes suffered from the attacks of the enemy of souls. As we have already noted, confession consists of two parts: first the confession of the sins that trouble the heart; then the second part: absolution, the forgiveness of sins. Only in God’s kingdom are these truths properly recognized and used. But the danger always exists, that our attention can shift to the first part, to focus on our confession of sin instead of the forgiveness of God. At the turn of the century these dangerous reversals of the confession practices appeared very prominently in the First-Born and New Awakenist heresies. They emphasized public confession and repentance to such excess, that many members of those schisms suffered mental breakdowns. There is a very graphic description of their excesses in Heikki Jussila’s book, Grace of the Caller. Here I want to translate a statement by Juhani Uljas, presented at the meeting of elders and speakers at Rovaniemi, June 29, 1979. It describes the unfortunate ends to which the abuse of this precious grace can lead. “When the main stress is upon the first part, the foundation of salvation shifts to the perfection and flawlessness of our repentance. What follows from this, is that the freedom of believing is lost and we succumb under the law. When confession has been made and matters have been repaired, momentary joy and relief has been experienced. But then, when the flesh that did not repent, begins to demand its rights, the heart is frightened and doubts overcome the mind: my repentance was defective and my confession of sins was superficial and unspecific. It must be amended. Thus one can be drawn into a hopeless circuit that has no end. One is lost in one’s own heart and the freedom, joy, and peace of a child of God is lost. The mind has forgotten that although my confession was flawed, the gospel was perfect. In that gospel one can believe all sins forgiven in the holy name and atoning blood of the Lord Jesus. “In the battle against permissiveness of sin and the freedom of the flesh, a false doctrine of confession has appeared. Its instigator and basis has been a legalistic spirit. Where the Spirit of God can rule the heart, there exists a desire to endeavor rejecting sin. There it also has become true, that we have salvation only of faith and only of grace. Where permissiveness of sin has defiled the spirit, there also is the righteousness of faith dimmed or lost.” Traces of these spiritual distractions and wavering in the matters of confession have been noted from time to time even during the most peaceful periods of the kingdom’s history. And they will continue to surface again. Therefore, it is good for us all to retain a calm and scriptural attitude whenever we are faced with deviations of this nature. “For though we walk in the flesh, we do not war after the flesh: for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:3–5). The enemy will ever continue to assail the kingdom in various ways until the end of time. But we can be quietly cheerful and confident in faith, “because greater is he that is in you, than he that is in the world” (1 John 4:4). We can be imperfect and erring even in these matters, but Christ our righteousness is perfect in all things. Here “we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away” (1 Cor. 13:9,10). In these matters and all things that pertain to our serving the kingdom we need patience. “Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh” (James 5:8). We conclude with words of Väinö Havas: “We must remain as total sinners in the care of that High Priest of ours, who with His innocence clothes even the most wretched, underling shepherd of His Zion” (Havas, p. 71). Let us remain believing our sins forgiven in Jesus’ name and atoning blood. His forgiving grace is the only foundation of our hope. (PLN, April 20, 1994) Sources: The Book of Concord (1959) pp. 302–313, 349 Sermons of Martin Luther (1989) pp. 193–203, 235–237, 342–363 Hän uskoi meille sovituksen sanan, Havas (1946), pp. 72–83 [He Entrusted Us with the Word of Reconciliation], (1964), pp. 44–50 Näin on kirjoitettu, Reinikainen (1986), pp. 104–113 Rippi ja avainten valta, Uljas, Juhaani (1990), pp. 42–51 Lutheruksen Vähän Katekismuksen yksinkartainen Selitys, Olaus Svebilius (1908), pp. 118–121 The Small Catechism The Large Catechism The Handbook of Sacred Acts The Bible Augsburg Confession Apology of the Augsburg Confession

Kaisa Kinnunen | The Voice of Zion April 2018 -- It’s hard to say when the journey began. It began maybe years, even decades ago, and there is no end to the journey in sight. I became a mother when my children were born. Two years after that moment, I still don’t fully understand what motherhood is. As my children grow, the meaning changes. During different stages of my life, I have reflected on the significance of a mother and on what motherhood means. To me, it appears to have many different meanings. I don’t always clearly know what I think about it, or what I want in my own life. As an adolescent girl, my thoughts were filled with loss and a longing for mother. The illness and death of my own mother left a gaping hole in my life as I grew up to be a young adult. Because my own mother was gone, I tangibly felt and saw how much a mother means in the life of a child. I thought, I will never marry, because I don’t want to be a mom. What if my own children had to lose their mom like I did? Nobody is a perfect mother, but nobody can replace a mother either. The responsibility felt too much to carry. I felt different than all of my friends. Many dreamed of a having a family and children. Years later a time came when those thoughts changed. I met someone. Together we tried to find common direction and a mutual pathway. Becoming a family felt natural and the thought of being a mother was on my mind. However, our paths parted. Forever, or so we thought then. The Heavenly Father’s will wasn’t the same as our thoughts. We were married and became a family that for years was a family of two. We knew that we might never have children, and we built our life according to that knowledge. Life was filled with many nice and meaningful things: an interesting and challenging job, interesting hobbies, and time spent together with dear ones. When burdens pressed my shoulders down, I felt tired. I remember thinking that I surely can’t tell any moms about being tired because of work or anything else. Their life must be many times as difficult and tiring as mine. I get to sleep at night, and I can rest pretty much any time. Fortunately, I had people close to me who understood. Each one of us feels tired at times, no matter our life circumstances. The burden weighing each one down is different, and it’s impossible to compare. “Kaisa, are you pregnant?” The doctor asks the question before I have time to greet her upon entering the room. In my surprise I answer, “I don’t know. I hope so!” How has this happened? We weren’t supposed to be able to have children! “I see the beginning of two small humans here.” Tears fall on my cheeks. “Do you really?” My journey toward motherhood concretely begins. Tiredness is different now. My own space has shrunk. I can’t always listen to my own thoughts right when I feel I would most need to. My own needs must often wait. The most surprising thing about motherhood is how much commitment it demands. Small children keep their parents very close. I have wanted to answer that need, though it is tiring at times. Time and outings that I take for myself have gained new significance. “Mom, mom! Look!” my little ones come running into the kitchen. “Mom, mooom! Where’s mom?” can be heard from the playroom. I need to stir the gravy so it doesn’t burn. The washer beeps in demand from the laundry room. My stomach growls and I remember I didn’t have time for breakfast. I start to feel overwhelmed. How can I answer to all these needs? What is most important? What should I do first? Before, I cared for the needs of friends and myself, and now I must care for the needs of two little children. They attach themselves to me, not caring about the time or place. I can’t put their needs off until a couple hours from now, or tomorrow. I thought many times during my life that I would never become a mother. Once again, the Heavenly Father had different plans. He granted me the great gift of motherhood and my children. They bring joy into my life with their authenticity, and it is moving how they act without inhibitions toward me, their mother. I have so much to learn from them: “Mom came! Mom came!” Happy cries can be heard at the door when I come back from taking garbage to the trash can. Children’s joy is genuine. They already forgot that mom was crabby when she left to go outside just a moment ago. The journey as a mother is in full swing. I can’t jump off to the side nor can I take a holiday from it. And, I wouldn’t want to. New stages in the children’s lives come and soon go. They cannot be practiced, and they are once-in-a-lifetime events for each child. The responsibility is huge, but it doesn’t feel so huge anymore. I am satisfied with my life as it is right now. I have felt this with all stages of my life. Sometimes feeling satisfaction with what I have right now has brought pain, and I have had to get to know myself. It is not always easy to be content with what the Heavenly Father has planned, no matter what the circumstances in life may be. Now is the time to learn to be a mother. I think about how I can be a good mother and what I can do to give my children a good foundation for their lives. While pondering this difficult task, my thoughts return to my childhood home: Dear mother, I remember how I curled up in your lap as a little girl. I cried my sorrows. I told my joys. I asked questions that were weighing on my mind. I asked for forgiveness and I preached forgiveness. You blessed me with the gospel. Your open views on life and the way you loved your friends and children has remained forever in my mind. This all is the inheritance I would like to give to my own children. ‍