Valde Palola, Chairman of SRK Board of Directors, Translation: Sam Roiko | The Voice of Zion March 2023 -- Opening remarks at SRK Speakers’ Meeting on January 7, 2023 God has blessed the work of His kingdom and work opportunities have continued to increase. The blessing of the pandemic has been that the gospel has been able to be proclaimed more widely than ever before. Sermons have been broadcast via the internet and social media channels all over the world. For example, the Loppi Summer Services were listened to in more than 90 different countries. There were about 80,000 service guests on site. During 2022, many local services were also held. Special mention should be made of the large increase in number of days spent at SRK camps, which is partly due to the fact that the new Hankasalmi camp was opened for use last August. During the past fall, there have also been personnel changes both in SRK’s administration and in the office. Due to illness, Matti Taskila asked to resign from the duties of chairman of the board, and the board reorganized in the fall and elected a new chairman and Work Committee. When Juha Kaarivaara retired, Arto Tölli began in the position of Executive Secretary. The board and Work Committee have, among many other matters, had numerous discussions on current issues in Christianity. Above all, the discussions have rejoiced in the success of the work of God’s kingdom. The gospel will soon be proclaimed on all continents. Cooperation with Sister Organizations Continues Current matters have also centrally included discussions with sister organizations LLC and SFC. It has been customary for the cooperative work meetings of the sister organizations to take place every two years, alternating between Finland, Sweden and the United States. After a long pause, we were able to meet face to face last September here in Finland. Part of the meeting was also attended by the entire SRK Board of Directors. In recent years, communication especially with the LLC has been abundant via remote connections. On these occasions, LLC brothers have shared openly about the issues they have encountered amid American Christianity for many years. They have shared that questions related to doctrine and faith have again and again been brought up by some for critical examination. The content of the discussions has been extensive. Topics have included justification, the office of the Holy Spirit, the relationship between God’s Word and the congregation, the essence and role of the congregation, the forgiveness of sins, confession, and the role of servants of the congregation. On these topics as well, we have had opportunity to have discussions with LLC brothers, and time and again we have found that we have a mutual understanding of faith on these matters. Of course we are collectively aware that “excesses” have occurred in certain cases, but the people in question have been able to and can care for these excesses with the gospel and, so doing, love is restored between the parties involved. Discussion Is Necessary It is good and even necessary to discuss doctrinal questions. However, the situation becomes worrisome when these discussions begin to divide the flock of Christians and break united and mutual love. LLC brothers have shared that in their midst one question among others that has been raised asks which is higher, the Word of God or the congregation. It has also been asked whether God’s revelation has ended or whether it continues in the congregation. From a doctrinal point of view, these questions are very important. We all certainly affirm what, for example, is stated in the church order of our national church [Evangelical Lutheran Church of Finland] about the position of the Word of God, which is “The church considers the principles of the confessional writings as its highest instruction, that all doctrine in the church must be studied and evaluated according to the holy Word of God.” At this point, we can ask where the authority is when we talk about the interpretation of God’s Word. God’s Word and the Congregation Belong Together From the point of view of our understanding of faith, the question of which is higher, the Word of God or the congregation, can be partly considered strange, because the congregation of God always adheres to the aforewritten Word of God. God’s Word and the congregation cannot be separated. God’s congregation never abandons God’s Word and God never abandons His congregation. The congregation is the body of Christ, and we remember that Christ is the head of this congregation. According to the Apostle, the church is the pillar and ground of truth (1 Tim. 3:15). According to the Psalmist, “God stands in the congregation of God” (Ps. 82:1 [direct translation from Finnish Biblia 1776]). Where, then, is the authority when it comes to interpreting God’s Word? Isn’t the answer that it is God’s congregation, where the Holy Spirit opens the unchanging and infallible Word of God? Thus, the congregation cannot err on any point of doctrine either. Martin Luther also takes a strong stand on this issue in his book “Bondage of the Will.” Referring to the position of God’s congregation, he states thus: “This, I say, we know, because our creed says this: I believe in a holy, universal congregation. It is therefore impossible for the congregation to err in even the smallest point of faith.” According to Luther, this congregation has been preserved and will be preserved on earth despite various deceptions. Only Faith Opens Understanding The doctrine of the congregation of God can be received with the faith of a child. Human reason cannot comprehend the mutual understanding of faith and love that prevails in the congregation enlightened by the Holy Spirit. It is not without reason that Jesus said in His greetings to the servants of the Asia Minor congregations that he who has ears, let him hear what the Spirit says to the churches (Rev. 2,3). God resolves even difficult matters in His congregation, if only we show obedience to His voice. The Holy Spirit in the heart of a child of God always answers “amen” to biblical teaching. This is what happened in the Jerusalem meeting during the early church. The congregation gathered to discuss and study the scriptures. When the Holy Spirit then clarified the correct side of matters, the Holy Spirit dwelling in the hearts of believers then responded with “amen.” There is also a familiar saying in the Christianity of this time: “this seemed good to the Holy Ghost and to us.” In this we encounter a great mystery that our reason cannot comprehend. Only through faith can we understand this. The Cause of Heresy Is Always Sin We have received sorrowful communication about the situation that prevailed within American Christianity. In a continent-wide meeting of American believers already in 2021 it was stated that Christianity is divided and cannot continue as two flocks. Based on discussion at the 2022 [LLC] Annual Meeting, the assembled delegates, based on [LLC] bylaws, ultimately removed two member congregations from the central organization. In preparing this opening speech, I read Juhani Uljas’s introduction on the topic “Heresies of Christianity.” In particular, my attention was drawn to the part of the text titled “What Is a Heresy?” Juhani Uljas writes thus: “Heresies always contain two phases. It grows within the congregation. There comes a fracture in the love among God’s children. The internal unity of faith and spirit breaks. The reason is always sin, sin that is not cared for. We cannot any longer say what has been the sin at the time, which gave birth to the previous heresies, but we see the effects (Matt. 7:16). When the living connection breaks, in the mutual love there forms an ‘inner circle’ or ‘clique’ whose members feel a strong connection to each other but begin to separate from the unity of the entire congregation of God. Understandings of faith and teaching also change. The wholesome Word of God receives strange emphases. From the foundation of the righteousness of faith one falls, without realizing it, under the law. From the freedom of the children of God, one drifts into the bondage of traditions, the letter of the law, and rules. In this way, the bad fruit of heresy ripens. Heresy does not only separate itself from the love of the children of God, but also battles against it. The altered understanding of faith and doctrine raises war against the congregation of God. We come to the situation which the Old Testament depicts: “Cast out the bondwoman and her son” (Gen. 21:10). The heresy that has internally separated from the unity of the children of God also separates outwardly.” The Comforting Message Is Yet Heard We, the SRK, have had numerous discussions with LLC brothers. They have with a sorrowful mind recounted the issues that have been difficulties amidst American Christianity. Meanwhile they have wished to hear with humble hearts our views on the questions that have arisen. They have approached these difficulties with a mind of prayer that God would restore unity among them. We have also received many messages and emails expressing a different view of the current situation. These messages have strongly criticized the actions of the LLC board, although conclusions about the current situation have been made in the large meetings in American Christianity. We have also been invited there to discuss with various parties. In response we have noted that both here in Finland and in America there exists the congregation of God which the Holy Spirit leads and cares for. As sister organizations we have had discussions and affirmed that we have the same spirit of faith. In contrast, we have found the messages from the other party to be different. The actual formation of the current division in American Christianity is mainly associated with the two congregations removed from the organizational membership of the LLC. In this context, however, it is important to note that it is not a question of collectively binding the members of these two churches, but rather to everyone who wishes to endeavor in unity with God’s congregation sounds the Good Shepherd’s comforting message that sins and even the sin of heresy can be forgiven in Jesus’ name and blood. This article was originally published in Finnish in the January 25, 2023, issue of Päivämies. Translated and published with permission.

The Voice of Zion April 2023 -- We cannot serve God directly with our actions. Only by our faith can we show love to God and serve Him. God’s Word tells us that to serve Him, we must serve others here on earth. Put simply, in God’s stead, we are to serve our neighbors (Gal. 5:13,14). Many times we have heard testimony from those that have served others that in serving, they found that they were served. They gained much more than they gave. The return on investment was great. Serving others is a concrete manifestation of the love we are called to show to our neighbors. Serving fosters joy, and when we serve others in love, the joy is increased manyfold. Congregations may pray for the mutual mind to increase opportunities for all to serve. Serving is ministering, or administering, to people’s needs, to their physical and spiritual needs. This happens in many ways in God’s kingdom. It can be formalized as diaconal work on a committee level within a congregation. It can happen in larger gatherings, and it can happen on an individual level. There are many ways we can share of our time and our service to those in need. We can help others in their everyday lives. We can do chores or labor for those who are unable. We can sit alongside and listen to those who mourn or otherwise suffer. We can encourage our fellow travelers in their walk of faith. We can pray for near ones and even those we don’t know. And we can forgive another’s sins. God has given each of us gifts, many kinds of gifts. And yet He adds to them in this way: He can show us many ways to use the gifts He has given us to serve, to alleviate another’s burdens. even to alleviate our own burdens. The best way to use these gifts is to support others on the journey to heaven. What do we gain from serving? We gain a sense of fulfillment for having found a way to show love and gratitude toward others, and ultimately to our heavenly Father. We all need ways to express our connection with God and with God’s kingdom, and serving in God’s kingdom is a direct way to express this. We serve because we also need to be served, and even in serving we are served. A God-given desire to serve does not stem from a desire to do good works, to increase our chance of salvation. Rather, the desire to do these works is a fruit of the spirit, which comes from owning faith in a clean conscience. It is good in God’s kingdom to offer opportunities to all to serve others. Opportunities to serve open ways in our midst for many to feel a sense of belonging, to reduce loneliness and isolation, and to increase the sense of community and unity. All gifts are needed, and it is important that all, especially our youth, could see where their gifts fit, where there would be a use for what they have to offer. Of course we are free to serve as asked even if we cannot see that we would have gifts for that duty. Often others can help us notice our gifts. Serving in God’s kingdom brings great blessings to us in this life, and serving can help strengthen our faith and thus help carry us to the life that is to come. May we hear on the threshold of heaven those words that Christ foretold, that we ministered to the hungry, thirsty, poor, weak and lonely (Matt. 25:35–45), not through our own merit but through the power of the Spirit. In heaven, all our needs will be met in blessed rest.

Dean Simonson | The Voice of Zion April 2023 -- The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the Lord doeth valiantly. The right hand of the Lord is exalted: the right hand of the Lord doeth valiantly. I shall not die, but live, and declare the works of the Lord. The Lord hath chastened me sore: but he hath not given me over unto death. Open to me the gates of righteousness: I will go into them, and I will praise the Lord: This gate of the Lord, into which the righteous shall enter. I will praise thee: for thou hast heard me, and art become my salvation. The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. – Psalm 118:15–24 Throughout Psalm 118, we are drawn to the voice of the Psalmist, who is thought to be King David. We picture the king and his armies going out to battle against enemies. The battle was fierce, but the king prayed for God’s protection and trusted that God would help him. God blessed the king and his army with victory over their enemies. Praise to God for Protection Upon his return to his home city, this narrator of the psalm is greeted with rejoicing by the people. They join with the Psalmist in exclaiming the power and might of the right hand of God. God used His power to protect His people. The writer here, as one who was saved, declares that he has been saved to speak of the works of God. Even though he had been through much suffering, God preserved his life. So he commands, open up to me the gates of righteousness. He desires to enter into God’s house, so that he can give thanks and praise unto God. Perhaps the Psalmist is being prophetic when he refers to the stone which the builders refused. Certainly we know that Jesus would not be accepted by His own people, but rather would be looked down upon and even rejected by them. Lastly, in our text, the Psalmist shows his joy and thankfulness for God’s love and protection. What God has done for him and his people is marvelous in their eyes. God has blessed this time in their lives, for which they will rejoice and give thanks unto Him. God does not forget His own, but He gives them strength to face the enemy and to do battle with them. Voice of Rejoicing This psalm is also a clear reference to our Lord and Savior Jesus. The words of the writer certainly served as a hymn of thankfulness and a realization of his place in God’s creation. It would also seem that when the message so closely ties to the sacrificial work of Jesus, that the author and the congregation of that time believed in that same message. The writer notes how the “voice of rejoicing and salvation is in the tabernacles of the righteous.” When God’s children were able to gather, with comprehension and understanding that Jesus had died according to God’s plan, and that His death meant their sins had been paid for, they were able to rejoice and be glad. At Easter time, when God’s children gather to celebrate Jesus’ death and resurrection, we feel joy and the mood is festive. This is because we are celebrating the fact that we can believe that our sins are forgiven and washed away through the shed blood of our Lord and Savior. The “voice of rejoicing” is sung in the hymns of Easter and the voice of salvation is spoken in the sermons that remind us of Jesus’ sacrifice. The Right Hand of the Lord Is Exalted When Jesus was cross-examined by the chief of priests and the scribes, He told them, “Hereafter shall the Son of man sit on the right hand of the power of God” (Luke 22:69). Peter and the other apostles, in defense of their continued preaching of God’s Word in Jerusalem, said, “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31). Jesus, when He was raised up into heaven, was placed at the right hand of God (Mark 16:19), a position of power and might. From this position He is empowered to carry out God’s judgment on all people. The Psalmist marvels at the power and the wonderful works of God: “the right hand of the Lord doeth valiantly” (or as the NIV states, “the Lord’s right hand has done mighty things!”). He continues, marveling at the fact that “I shall not die, but live, and declare the works of the Lord.” When a person is able to understand that his or her sins are forgiven, it is a joyful matter. The power of sin is no longer a worry. Now the person can rejoice that he or she is heaven acceptable. With this joy in one’s heart, the desire is to proclaim of God’s goodness and share the message of the gospel with others. What then is the cause for such happiness? “The Lord hath chastened me sore: but he hath not given me over unto death.” The Word of God had rebuked him; his conscience was troubled over sin. Perhaps, in his troubled state, he had felt despair, seeing only the fires of hell in his future. But what relief is felt when he realizes that God has not allowed him to travel down that path, but rather, he has been pulled away from it and can now travel on the way of life. Our Sins Are Washed Away The Psalmist requests that the “gates of righteousness” be opened so that he may enter in and “praise the Lord.” When sins have been washed away in the blood of Christ, one wishes to give thanks to God. This is keenly felt by those who have entered God’s kingdom from unbelief. The desire to give thanks and rejoice is close, because God has washed away faults and sins and given them hope of heaven. All the joy and hope that we have as sinners come about because of the merit works of Jesus. He came into the world to save humankind from sin, but many of the people of His time could not see Him for who He was. It is the same today. “The stone which the builders refused is become the head stone of the corner” (v. 22). Jesus is the foundation upon which our faith is built. For this wonderful gift of faith, and for the joyous hope of heaven through having one’s sins forgiven, we can be glad and give thanks unto God. We join in the words of the writer: “This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it.”

Loren Keplinger | The Voice of Zion May 2019 -- This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck. —1 Timothy 1:18–19 Apostle Paul gave this advice to a new preacher, Timothy. Paul had much experience and had many words of support for the younger Timothy, who was endeavoring in his new duty. We have also perhaps heard those words from fellow believers, “keep faith and a good conscience.” This loving advice from one weary traveler to another encourages us in our spiritual battle. Faith is the gift that we most preciously treasure. We pray that God will preserve us in faith until we breathe our last breath on earth. Have you, though, ever paused to think about these words of advice? Why are you advised to “keep faith and a good conscience?" Why not just “keep faith”? The Conscience Detects Temptation How important to our faith is a good conscience? Let us pause first to consider what the duty of the conscience is. We inherently know its duty. The conscience has the role of detecting when sin and temptation approach us and it provides a warning system to avoid that temptation. When we fall into sin, the conscience also has the duty to remind us that we have erred. It continues to remind us of that until matters are cared for. We can liken our conscience to a body’s nervous system—our senses. Our senses are crucial to our well-being, our safety and our life. Our eyes, ears, mouth, nose and skin tell our brain when we are safe or in danger, or whether a nearby object is a threat to our safety. If our nerves or senses become deadened, we may not be able to detect a danger that we face. Just as our bodily senses are integral to our safety and survival, so is our conscience integral to our faith. If an accident occurs or if we are harmed in some way, our nerves continuously send our brain the message that we need help and care. If we fall into sin, our conscience continuously reminds us to take care of the matter. In both cases, pain encourages us to act. However, if our conscience becomes deadened, our faith may be in grave danger. There are various conditions that may cause damage to our bodily senses, such as an injury or loss of blood. But how does a conscience become deadened? How does its effectiveness become diminished? This may be a difficult question to answer. As humans, we are tempted by sin. Humans throughout time have struggled with desire to be wealthy, popular and influential. We humans are especially tempted by sensual desires. We feel such urges within us. Our conscience reminds us when temptations approach, no matter which form they take. The Conscience Can Lose Its Sensitivity But when we are tempted, we may take a little step…just to test the waters. Perhaps we are tempted to use an expletive while telling a story at school or work. Maybe we find ourselves listening to a worldly tune. Maybe we innocently open a link in an email or text message, not realizing that the content we’re about to view may bring our mind to a place not appropriate or healthy for a believer. If in these situations we fall into sin and ignore the warnings of our conscience, it may begin to lose its sensitivity. This is dangerous to our faith life. Ultimately, unforgiven sin makes the conscience become hardened. The voice of the Holy Spirit is no longer heard there. The Apostle James reminds us, “But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin, and sin, when it is finished, bringeth forth death” (1:14–15). The devil knows our weaknesses. He may lure us into sin with a small temptation, but soon we may be engulfed in a place of sin we never intended to be in. We want to remember that our faith is a gift given to us by God. This gift must be watched over and cared for. Apostle Paul reminded the Thessalonian believers, “Therefore let us not sleep, as do others; but let us watch and be sober” (1 Thess. 5:6). We want to keep our conscience clean so that our faith does not become shipwrecked. We Need to Care for Our Faith None of us believers are perfect. Paul reminds the Romans that “There is none that doeth good, no, not one” (3:12). We all need to care for our faith through the power of the gospel. We continue to take care of sin as it besets us or when sin remains on our heart and troubles our conscience. This is part of the endeavor of faith. We may grow weary in our daily battle, struggling against the threefold enemy. Dear brother and sister, be encouraged today! We have a great gift in God’s kingdom. We can use the gospel that takes care of our matters. What better salve for our tired, sin-sick souls than Jesus’ precious blood that He shed for your sins and mine. The gospel of the forgiveness of sins has the power to heal our ailing conscience and to strengthen our weary faith. We can be thankful today that God has brought us up to this moment. He has promised to carry us to our last day on this earth.

Viljo Juntunen | The Voice of Zion Mary 2019 -- Installment 5 of 20, translated from the book Christ Is the Same Yesterday, Today, and Forever: Writings on the Basics of Faith and Doctrine. (Ed. Ari-Pekka Palola, SRK, 2018) What is Sin? In essence, sin is the falling away of the heart from God, transgressing against God’s will and His holy law (Ps. 51:6; Jer. 3:25; Rom. 7:7,8). According to Luther, “sin is nothing else than what is not according to the Word of God.” (Refutation of Latomus). People are guilty before their Creator and responsible for their sins. If sins are not atoned, punishment will ensue. The wages of sin is death (Rom. 6:23). The New Testament believers’ understanding of sin differed greatly from the philosophy of the surrounding Greek culture and religion. In addition the word used for “sin” in Greek, hamartia, and its derivatives appear in the New Testament with a different meaning than in traditional language use. In the Greek and Hellenistic world, sin and evil were thought to be weakness or ignorance. The concept of guilt was rarely associated with sin. Sin was not considered to be a transgression against the gods’ will, because gods were also thought to perform morally questionable deeds. Worshipping gods and mystery religion rites did not usually include ethical obligations. Practicing virtues and avoiding evil were matters of the mind and had nothing to do with a person’s relationship with the gods. The Origin of Sin God created everything good, including humans (Gen. 1:26–27,31). In their original state, humans were sinless. They lived in unity with God and fulfilled the law God had put into their hearts. They were the image of God and partakers of eternal life. The Augsburg Confession and its Apology state that even though God has created the whole world and maintains all that exists, the origin of sin is nonetheless the will in the devil and in humans that turns away from God. The Bible’s creation narrative is immediately followed by the narrative of the fall into sin (Gen. 3). It describes where the evil that prevails among humans originates. Evil corrupted the perfection that God created. The creation narrative does not tell how evil came into the world. Elsewhere in the Bible there are allusions to the fall of the angels (e.g. Rev. 12:7–9). The Bible’s narrative of the fall into sin is not a historical document. It is to be understood as God’s revelation that looks backward in time. By faith we understand that the writers of the narrative were guided by God’s Holy Spirit (2 Pet. 1:21). In the fall of Adam and Eve, the first humans lost their original innocence. The devil, God’s adversary, approached them in the form of a serpent and enticed them to eat of the tree of knowledge of good and evil, of which God had forbidden them to eat (Gen. 3:1–6). When Eve listened to the serpent, her mind changed and the fruits of the tree began to look desirable. It meant submitting to the will of the enemy of souls. The devil and sin became rulers of the human heart. Then God gave the promise of the One who would crush the head of the serpent, the One whose duty would be to destroy the work of the devil (Gen. 3:15; 1 John 3:8). The Inheritance of the Fall into Sin is Death and Original Sin The narrative of the fall into sin in and of itself indicates that all people became mortal as a result of the fall. God drove Adam and Eve out of Paradise so that they would not eat the fruit of the tree of life and live eternally (Gen. 2:22–24). The results of these first people’s fall have been inherited by all their descendants. Paul described how “As by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). All people since Adam have inherited original sin. The psalmist expresses this thus: “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Ps. 51:5). All Humankind Is Subject to Original Sin The idea that all humankind is sinful was foreign in the Greek world. Meanwhile, in ancient Mesopotamia, where Israel’s progenitor Abraham’s family originated, this was a familiar thought (Gen. 11:24–32). In Sumerian and Akkadian writings there are statements according to which all people are sinners from birth. This same premise also underlies the Old and New Testaments. Early Christians were of Jewish descent. Their teaching, however, differed from the Jewish way of thinking, by which the inclination to sin came from Adam’s fall, but guilt was not the result of Adam’s sin. On the other hand, there are examples in Jewish literature that are very close to Paul’s thoughts, for example. The first pages of the Bible relate how as humans began to multiply, their wickedness on earth also increased (Gen. 6–8). God saw that their thoughts and intentions were thoroughly evil. In the end God destroyed humankind because of sin, with the exception of Noah and his family. After that God promised that He would never again destroy humankind, even though people’s thoughts and deeds are evil from youth. Of the biblical authors, Paul has pondered the question of sin the most. He concluded on the basis of observation (Rom. 1:18–32, 2:17–24) as well as based on biblical testimony that all people are under the power of sin by nature (Rom. 3:9). Paul quoted Psalms 14 and 53, in which God looks down from heaven and sees that there are none who do good, not one. All have fallen away from God and all are unworthy (Rom. 3:10–12). Paul stated that Scripture has imprisoned everything under the control of sin (Gal. 3:22). When speaking of sin, Paul often used the singular. Thus sin is like a distinctive entity, which is behind all sin. For example Paul states that “Sin hath reigned unto death” (Rom. 5:21), “When ye were the servants of sin” (Rom. 6:20), “It is no more I that do it, but sin that dwelleth in me” (Rom. 7:17), “Sin, taking occasion by the commandment, deceived me, and by it slew me” (Rom. 7:11). This same thought appears in the first pages of the Bible: “Sin lieth at the door. And unto thee shall be his desire” (Gen. 4:7). God has revealed His will to people in His law. The duty of the law is also to show people their sins (Rom. 3:20; 7:7–9). According to Luther, the knowledge of sin comes through the law, which makes justification possible (Lectures on Romans). Jesus also stated that had He not come and spoken, people would not have had sin, but now they have no excuse for their sin (John 15:22). What then is the responsibility of people who are unaware of God’s law and Jesus’ teachings? Can they also be made accountable for their sins? According to Paul, those who have sinned in ignorance of the law will perish despite the law. He justified holding heathens that do not know the law responsible for their sins with the thought that they may naturally do that which the law requires. Paul says that the demands of the law have been written into their hearts (Rom. 2:14–15). They that know the law and still commit sin shall be judged by the law (Rom. 2:12). Human Nature Is Entirely Corrupted by Original Sin The Bible reveals the depth of corruption, caused by original sin, in every person. Sin does not only consist of outwardly visible, individual deeds. The source of sin is much deeper. Paul portrayed human nature that is corrupted by individual sin with the term “flesh” (sarks in Greek). John also referred to the same thing when he spoke about “lust of the flesh” (1 John 2:16). In the Old Testament, “flesh” (bassaar in Hebrew) indicated humans’ sinfulness (Gen. 6:12,13; Deut. 5:26). At other times the term “flesh” appears in the Bible in a neutral sense, in which case it refers to humans as created and mortal beings (e.g. Job 10:4; 2 Cor. 5:16; 2 Cor. 11:18). The Apology of the Augsburg Confession teaches that after Adam’s fall, all people are conceived and born in sin and are from the mother’s womb full of evil lust and inclination. By nature they have no fear of God nor faith in God. Human nature is completely corrupted by sin from birth (Apology of the Augsburg Confession, Article II). Of the biblical authors, Paul in his letter to the Romans wrote most profoundly about humans’ corrupt nature and his own battle in its grip (7:14–25). Paul says he is “carnal, sold under sin.” He explained further, “what I would, that do I not; but what I hate, that do I.” He concluded: “Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not” (Rom. 7:15–18). Paul’s description of his corrupt nature and his inability to do any good has caused disputes among theologians. Traditionally it has been considered a description of a Christian’s battle with his or her corrupt self, but others feel that Paul could not have described himself as a Christian so dismally. The end of the description (Rom. 7:22–25) clearly indicates, however, that Paul was indeed referring to his struggle as a Christian: “For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind…O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.” In the first letter to John there is similar tension to that found in Paul’s description. The writer describes on the one hand humans’ complete sinfulness: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). On the other hand the writer also describes complete sinlessness: “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” (3:9.) Luther expressed the same by stating that a Christian is simultaneously righteous and a sinner (simul iustus et peccator). The human is at once completely sinful and completely righteous (Refutation of Latomus). Actual Sins Are a Result of Original Sin The origin of actual sins is human nature—with its many lusts—corrupted by original sin. The New Testament contains about fifty different words pertaining to sin and eighteen lists of sins. Jesus taught that humans are defiled by that which comes from their hearts and corrupt nature, not by that which goes into their mouths. Jesus described how evil thoughts, murders, adulteries, fornications, thefts, false witness and blasphemies come from the heart (Matt. 15:17–20). In another well-known Bible portion, Paul told how “the flesh lusteth against the spirit.” He describes “works of the flesh” as adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like (Gal. 5:17–21). The Bible teaches us that it is also a sin to neglect to do good deeds that arise from faith (Matt. 25:41–46). The Smalcald Articles state that actual sins are fruits of human nature that is corrupted by original sin (Smalcald Articles, section one). Jesus taught: “For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit” (Luke 6:43,44). The deeds or fruits reveal who is the ruler of the human heart. According to Luther, you can tell by the fruits who is Christian and who is not (Lectures on 1 John). Humans Can neither Avoid Sin nor Do Anything for Their Salvation The Jews thought that as a result of the fall into sin, a person inherited the inclination to sin but maintained the ability to choose between good and evil. A person could do good if he or she so desired. According to the Greek concept of human nature, a person was fundamentally good. As such, the biblical understanding of a person’s complete corruption and inability to avoid sin clearly differed from both the Jewish and Greek views on human nature. There is also a stark difference in the doctrines of the Catholic and Lutheran churches regarding a person’s role in becoming saved. The Catholic church took a stand on these issues in the Council of Trent during the years 1545–1563. The Council of Trent concluded that human nature is not totally sin-corrupt, but rather humans have free will in relation to God. The Council ratified a doctrine of justification that defines God’s decisive role and humans’ contributory role in becoming saved. Lutherans considered such thoughts to be contrary to the teachings of the Bible. These same questions were discussed in the 1990s when the Catholic church attempted to draft a joint declaration on justification with Lutheran churches. Despite attempts to compromise, the negotiations did not result in anything that satisfied both sides. As Lutherans we believe according to the teachings of the Bible and of Luther, i.e. that salvation is completely God’s work which occurs alone through grace, alone by faith alone for the sake of Christ. The power to decide these matters of salvation exists only in the hands of God (Bondage of the Will). The Results of Sin Jews thought that illnesses could be a result of sin: children, for example, could inherit punishment due to the sins of their parents. Jesus rejected this understanding. When the disciples asked Him whether a person was born blind because of his own sins or the sins of his parents, Jesus replied, “Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him” (John 9:1-3). By healing the blind person, God demonstrated His power to people. The Bible’s statements regarding how the ungodly will prosper and the righteous will suffer refutes the understanding that God would methodically punish sinners here on earth. The New Testament repeatedly warns that the loss of eternal life, replaced by eternal punishment instead, is the most severe result of sin (Matt. 25:46; 2 Thess. 1:6-9). No one can atone their sins and avoid eternal punishment by doing good works. Instead, God Himself has prepared atonement and redemption through His Son Jesus Christ because He loved sin-fallen humankind. The atonement covers humankind as broadly as the sin of Adam does: “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2). The almighty God knew before the world was created that humans, which He created in His own image, would fall into sin. That was why He formed a plan and made a decision beforehand regarding justification of humans through His Son: “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will” (Eph. 1:4,5). For this reason every person born into this world is subject to original sin and is simultaneously a partaker of faith and the righteousness of Christ. Sins Unto Death John stated that there are sins unto death and sins not unto death (1 John 5:16,17). In this statement, death can mean either physical or spiritual death. In the Old Testament time, the Law of Moses was both a societal and spiritual law, which included the death penalty. The Law of Moses decrees physical death for many transgressions (Heb. 10:28, cf. Mark 14:61-64). According to Luther the main sin unto death is unbelief. He mentions other examples of sins unto death, including heretical Korah and his followers as well as impenitence (Lectures on 1 John). In the New Testament, severe transgressions of the Law of Moses were sins that signified spiritual death. The Old Testament background is partially evident: “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him” (1 John 3:15; 5:16). Adultery was also considered a sin unto death in a spiritual sense (1 Cor. 5:1-5). In this way the tradition of sins unto death in the Law of Moses could be applied in the form of spiritual death. Instead of physical death, the punishment of the impenitent one was excommunication from the congregation. A penitent one could, however, receive sins forgiven by proceeding according to the Church Law of Christ (Matt. 18:15–17). According to the teaching of the Bible, living in permissiveness of sin leads to losing faith and to spiritual death (Rom. 6:16). The letter to the Hebrews exhorts us to lay aside “every weight, and the sin which doth so easily beset us” (Heb. 12:1). Paul encouraged Timothy to keep faith and a good conscience and referred to those who have rejected it and become shipwrecked in faith (1 Tim. 1:19). God nourishes and cares for His children who are sinful with grace and forgiveness, so that they would keep faith and a good conscience and would reach the rest of the righteous. Sin Today The Bible’s instruction on sin and on right and wrong is always current. Our societal laws are based on the Law of Ten Commandments. Our communal life is built on the values of God’s Word. The situation is deteriorating, however. In a secular society, people’s values are increasingly shaped by the objectives of sin-corrupt human nature. We often speak of sin solely from the viewpoint of an individual. Paul says, however, “The whole world lieth in wickedness” (1 John 5:19). We live in a time when every day our eyes and ears fill with global problems caused largely by humans. These include climate change, poverty, famine, refugees, terrorism, development of ever more efficient weapons of mass destruction and threats of using said weapons. Underlying these problems is the lifestyle of humans affected by original sin. Sin has broken the harmony between nature and humans. In this way the fruits of original sin cause suffering to millions of people every day. As Christians, we have been called to extend the invitation to God’s kingdom, to call others from sin to grace. It brings security and blessing to the life of a child of God even in the most difficult situations. In preaching God’s Word, it is important to take a clear stand, based on the Bible, on questions of right and wrong and on matters pertaining to people’s relationship with God. The Bible and the Holy Spirit reveal to the congregation and to a conscience cared for by God’s Word what is right and wrong in various life situations. Even amidst the evil in this world we can with a trusting mind await the fulfillment of God’s promise. Peter writes about this: “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Pet. 3:13). Bibliography Luther Martin Augsburgin Confession. Apology of Augsburg Confession. Bondage of the Will. Original work “De servo arbitrio” 1525. Lectures on 1 John. Original work “Vorlesung über den 1. Johannisbrief ” 1527. Lectures on Romans. Original work “Epistola ad Romanos” 1514–. Refutation of Latomus. Original work “Rationis Latomianae confutatio” 1521. Smalcald Articles. Juntunen Viljo “Jumalasta syntynyt ei tee syntiä.” Suomen eksegeettisen seuran julkaisuja 68. 1997. Raamatun opetus synnistä. – Jumalan huoneen ihanuus. SRK:n vuosikirja 2002. Kuula Kari. Hyvä, paha ja synti. Kirjapaja 2004. Nurminen Hanna. Jumala vai minä? Kaksi käsitystä vanhurskauttamisesta 1970-luvun vanhoillislestadiolaisuudessa. Unigrafia 2016. Reinikainen Erkki. Usko ja teot. SRK 1999.

The Voice of Zion May 2019 -- Viewpoints on 2019 LLC Board Members Workshop Harri Vahajylkka, Phoenix It was touching to hear a few participants speak about their own experiences in understanding faith in God while they were in unbelief, and then later through the Holy Spirit after having received the grace of repentance. Many questions of faith and salvation did not open unto them at all without God’s Holy Spirit. One brother said the presentation would not have opened to him in his former state of unbelief. He was as if blind. Now, as a believer, his heart rejoiced over the heard word of God. In the presentation and in subsequent speeches it was emphasized how faith cannot be had by reading, understanding or drawing one’s own conclusions. Faith comes by hearing, as the Bible states. A person can never solve the mystery of faith. In childlike faith he or she receives the measure of understanding that God sees fit. That is sufficient. When we examine God’s Word in the light of the Holy Spirit, our souls are nourished and become full. If, on the other hand, we examine it through human reason or understanding, our heart does not become full, but rather questions we have are always followed by new questions. The Holy Spirit is the key to understanding Scripture, as Apostle Paul notes (1 Cor. 2:13–14). Wendy Simonson, Saskatoon Joy and hope mingle with trepidation and uncertainty as I arrive to the LLC Board Members Workshop. Joy stemming from the anticipation of gathering with fellow travelers in faith; uncertainty regarding how the day will unfold with current concerns in North American congregations. Hundreds of voices unite in song, and a shiver runs through me as beautiful singing fills the sanctuary. A whispered thought: “Be comforted, God is present here.” The familiar tidings of the beauty of God’s kingdom are heard in the opening devotion, welcome, and the presentation, “The Congregation of God and the Holy Spirit.” My thoughts turn to song 127, Holy Spirit, heav’nly treasure: “As the dew is shed each morning to revive the fields of green, when You shed Your gifts of healing, fruits of living faith are seen. Make us humble, swift to hear, slow to anger, and sincere. Let your love and pity bind us, let no bitter envy blind us.” The prayer in this song illustrates the hopes of those gathered at this meeting. After the presentation, speech after speech testify of the mysteries of living faith, revealed through the Holy Spirit. Humble speeches. Individuals young and old, from many walks of life, cultures and languages, sharing their experiences and the power of the gospel in their lives. The proclamation of the forgiveness of sins flows freely again and again, releasing from burdens. Heartfelt psalms, spoken by those who have left faith, then received the grace of repentance. In unbelief there were so many questions and doubts, lost understanding. God awakens, the gospel is yearned for and heard. Eyes are opened, questions disappear as snow melting in sunshine, understanding is renewed. The kingdom of heaven shines brightly, footsteps lighten, love returns. Yet, there is a voice, another voice, questioning, confusing. Prayers arise: Heavenly Father, continue to reveal the truth of Your Word to us all through the Holy Spirit. Protect us all so that not one would be lost. The meeting ends, to continue on another day. God will provide a way; we can trust in Him. Becky Randall, Elk River Two hundred and sixty-one voices proclaimed in song, “This song from heaven can be heard, from birds of Zion singing, when by the gracious gospel Word with joy their hearts are burning.” The words from SHZ 564 reflected the joy felt in individual hearts when the gospel was preached over and over again at the Board Members Workshop. Participants acknowledged the weariness felt during recent years in discussions over spiritual concerns. Yet, the joy of being a believer was evident. Doctrinal topics of confession, justification and righteousness were discussed, but through multiple speeches, God reminded that we can simply believe with child-like faith. When the first question is, “Can I believe,” difficult questions no longer remain. Understanding follows repentance. We left the workshop trusting in the words of the last verse of the song, “The Savior cares for all His own, His little sparrows knowing. He gives them food along the way, His bloody wounds He’s showing. From there His birds will find new strength and everlasting sustenance and life and peace unending.” Kofi Agbowada, Rockford Dear brothers and sisters, beloved ones, may the peace of God Almighty be with you. I thank the LLC for the effort it provided for this meeting. It was so wonderful to attend this workshop where again I found hope to continue believing as a child of God. At the end of the devotion and the presentations, my heart rejoiced and said Amen by the simple encouragement to believe all sins forgiven in Jesus’ name and blood. I'm so fortunate to be in the unity of this family of God. I can trust that the good Shepherd will always care for his flock. God’s peace. Jason Parks, Saskatoon I arrived at the workshop with feelings of weakness, doubts and fears, but my prayer was that God would be present and guide our time together. It was comforting to learn through the speeches that I wasn’t alone and that many others came to the workshop from a similar position. Many were the speeches that expressed how good it felt to be there. Many personal psalms and simple confessions of faith were shared. God was present through the Holy Spirit and we felt His guiding hand. We were reminded and assured that we can still believe as we always have: all sins and doubts forgiven in the name and blood of Jesus. My heart rejoiced as the meeting concluded that God had preserved me and many other brothers and sisters in the simple faith that remains unchanged from yesterday, through today and forever. With love, I want to remember those who struggle, that they may yet hear the loving voice of the Holy Spirit. May God open their understanding that they—and all believers—could believe upon the age-old salvation message of God’s kingdom. Keith Waaraniemi, Minneapolis Throughout the long day, I felt the Holy Spirit was speaking through the servants gathered there. The workshop revealed how God’s children in North America are overall one in Spirit and understanding. I share the joy of so many over the opening devotion, the presentation and many comments made in the discussion period. According to His timetable, God is clarifying the questions and concerns of recent years. As I listened to the speeches, I was reminded of the need for servants to keep faith and good conscience and remain faithful to the Good Shepherd. While acknowledging the work of the enemy trying to divide the flock, I encourage fellow workers and all of God’s children to remain hopeful and trusting, remembering what we heard: “the battle is the Lord’s.” Related Article: April 2019 Board Members Workshop

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.