Jeffray Greene’s recent devotional on Mark 12:1 was thoughtful and helpful. It reminded me that everything we have belongs to God and that we are called to be faithful stewards. That is true and important. But it also helped clarify where much modern theology, especially within the Evangelical Lutheran Church in America, has begun to drift away from the heart of the Gospel.

In Mark 12:1–12, Jesus tells the parable of the vineyard. A man plants a vineyard, builds it up, and entrusts it to tenants. When he sends servants to collect fruit, they are beaten and killed. Finally, he sends his son, and they kill him as well. Jesus is not primarily teaching about wealth or fairness. He is teaching about rejection, specifically, the rejection of God’s messengers and ultimately His Son.

The focus of this passage is clear: God is the owner, we are stewards, and humanity has failed. The problem is not that people failed to distribute resources equally. The problem is sin, rebellion against God and rejection of Christ.

This is where we must be careful. Much modern “social justice” theology shifts the focus away from sin and Christ and toward human systems and historical grievances. It often teaches that we must repent not only for our own sins but also for the actions of past generations. It suggests that justice requires correcting the past through social or economic means.

But Scripture does not teach this.

The Bible is clear that each person is responsible for his own sin. In Ezekiel 18:20, we read: “The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son.” This means guilt is not passed down through history in a political or social sense. We all share in original sin (Romans 5:12), but we are not held accountable for specific historical acts committed by others.

At the same time, Scripture also teaches that we are saved by grace alone. As it says in Ephesians 2:8–9, “For by grace you have been saved through faith… not a result of works, so that no one may boast.” This is the heart of Lutheran theology. We are not saved by what we do, whether that is moral effort, social activism, or attempts to correct past wrongs. We are saved by what Christ has done for us.

This is where the distinction between Law and Gospel becomes critical. The Law shows us our sin. It tells us what God requires and reveals that we fall short. As Romans 3:20 says, “Through the law comes knowledge of sin.” But the Law cannot save us. It can never be satisfied by our efforts.

This is what was rightly observed in the response to the devotional: no matter how much we do, it is never enough. We cannot give enough, repent enough, or fix enough to make ourselves right with God.

That is why we need the Gospel.

The Gospel is the good news that Christ has done what we could not do. He lived a perfect life, died for our sins, and rose again. His work is complete. As Jesus said on the cross, “It is finished” (John 19:30). There is nothing we can add to it.

This is also clearly taught in the Lutheran Confessions. The Augsburg Confession states in Article IV: “Men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith.” This is not just one teaching among many—it is the center of the Christian faith.

Good works do have a place. Lutherans affirm that faith produces good works. As Martin Luther wrote, “Faith is a living, busy, active thing.” But these works flow from faith. They do not create it, and they do not save us.

This brings us back to the issue with modern social justice theology. When the Church begins to emphasize social or historical repentance as necessary for righteousness, it risks turning good works into a new form of law. It places burdens on people that Scripture does not place. It binds consciences where God has left them free.

This does not mean that Christians should ignore injustice or fail to love their neighbors. On the contrary, we are called to serve others in love. But we do so as those who are already forgiven and free in Christ, not as those trying to earn forgiveness or correct history.

History itself is complex. Human beings have moved, settled, and fought over land for thousands of years. No group is without fault. But more importantly, Scripture does not call us to resolve all historical wrongs. It calls us to repent of our own sins and trust in Christ.

God is still at work in the world, even through flawed people and nations. As Romans 8:28 reminds us, “God works all things together for good for those who love Him.” This does not justify sin, but it does remind us that God’s purposes are greater than human history.

In the end, the Church must remain focused on its true mission: proclaiming Christ crucified and risen for the forgiveness of sins. When it shifts that focus to political or social agendas, it loses its center.

The answer is not found in human systems or ideologies. The answer is found in Christ alone. In Him, we have forgiveness, life, and salvation.

In Christ,

Paul Flemming

 

Editor’s Note: Click here to register for Lutheran CORE’s next free webinar, Vision Casting for Church Leaders, led by the author.

During the night Paul had a vision of a man of Macedonia standing and begging him, “Come over to Macedonia and help us.” After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them.  Acts 16:9-10

An extraordinary vision launched St. Paul into new territory, setting the stage for a world history changing ministry despite all the challenges that would follow.  Every movement in Christian history has followed the same pattern including the path taken by our own Martin Luther.  God shows a way forward and believers do something about it. “What is God saying to me and how will I respond?” becomes the basis for a different trajectory because the inverse is also true: “Where there is no vision, the people perish” Proverbs 29:18.  Vision is the place where tomorrow is shaped. Vision draws in excitement, motivates believers, and determines what may be accomplished. Vision inspires creativity and is a catalyst for innovation. Vision points to a future possibility. And then comes Monday morning and we’re already exhausted.

Our mutual challenge is this; statistically, according to a research study by George Barna, four percent of pastors have a Vision for their communities. I would suggest the other ninety-six percent of us also have a Vision, but it’s a Vision maybe not as clearly articulated to inspire motivation in a congregation.  Personally, I think Barna asked the wrong questions. In a lengthier tome we could dig into the results of spiritual gift inventories and note how few of us have Apostle as our primary gift set (they love taking new territory and Vision seems to leak out of their pores) and how/why the bulk of us test out as Pastors/Teachers. No surprise, yes?  We are emotionally and spiritually committed to the people who called us. That’s what it means to be called – caring for those who invited us into that role of leadership and understand our roles as pastoring and teaching. 

Living with integrity requires an openness to lean into the negative, see past the frustration and ask, “Why is this my reality?”  That is the pivot point for all manner of Holy Discontents. Then what? This is not throwing shade at the theological systems which formed us, but were we taught next steps? I know I wasn’t, at least not initially, and I don’t claim to be an expert in how to teach others to discover their own, but I have learned a few things over the years about how to hear and effectively cast one.  Much of that came from the Beeson Institute for Church Leadership, sadly a three-year program no longer available at Asbury Seminary and I thank Dr. Dale Galloway for having the vision to have launched it.

Why doesn’t my church look like my kids’ friends?

Brian Hughes

What does an implemented Vision look like?  One example: It happened in Orinda, California and the congregation I was serving.  Both of our kids were in school in Moraga, CA.  Their friends would come over for play dates or we’d drop them off to visit.  One Saturday I noticed our backyard looked like a tiny version of the UN. There were kids from nearly every ethnic background running around and happily laughing and then it hit me – why doesn’t my congregation look like my kids’ friends? So it began.  In Orinda we welcomed a Korean ministry among us which eventually led to their pastor teaching at Luther Seminary. That vision never left and when the family ended up in Columbia, Maryland the same Vision continued.  I felt a call to that community precisely because it was so ethnically diverse and we ended up with nine services a weekend in five languages with the Ocansey Royal Family of Ada, Ghana blessing me to become an honorary chief and my wife an honorary queen mother.  A simple challenge that I heard from Christ, “Why doesn’t my church look like my kids’ friends?” 

What’s God saying to you? And if you want to do something about it, how will you cast the Vision for it?

Please register and join us online on Wednesday, February 19th for our vision casting webinar.

Editor’s Note: Pr. Craig Moorman is a board member of Lutheran CORE as well as a mission developer and pastor of River’s Edge Ministries (NALC-LCMC) in Mt. Airy, Maryland. This is the first in a series of articles entitled Repenting of the Sins of Our Nation. Future articles will focus on Proclaiming the Word and Stewarding the Awakening.

Dear Brothers and Sisters in Christ —

Over the course of the past few months, I have gained a much greater appreciation for the Book of Daniel and the message of hope that it brings to the Church for the living of these historically challenging days. But on a more personal note, on this particular day as I move into my 66^th year of living, I’d like to make a b-day wish in the form of a prayerful declaration: I want to be like Daniel when I grow up! Here I am, nearly 35 years into my call, and only now am I beginning to understand the extent of what it means — and what it might mean — to be a disciple of Jesus Christ.  

In Daniel 9:3-19, we hear this well-seasoned prophet pleading and imploring Almighty God to show mercy to His people, the Israelites. He begins, “Then I turned my face to the Lord God, seeking Him by prayer and supplications with fasting and sackcloth and ashes. I prayed to the Lord my God and made confession, saying, ‘O Lord, the great and terrible God, who keepest covenant and steadfast love with those who love Him and keep His commandments and ordinances; we have not listened to Thy servants …” (vv. 3, 4) Yes, I want to be more like Daniel with whatever time the Lord allows me in this precious gift of living. I want to turn and set my face continually to the Lord God. I want to seek Him earnestly, even ‘wearing’ sackcloth and ashes (in a non-Pharisaic sort-of-way) … and empty myself of self, in all humility at the footstool of His mercy seat. At this stage in my life, I desire to go deeper in my confession and repent, not on behalf of ‘their’ sins, but repent on behalf of our sins … my sins!

Throughout his seventy years in exile, Daniel remained a pliable vessel of God and continually sought out the Lord’s mercy and steadfast love on behalf of his people Israel. Again, only now am I more fully embracing this essential ‘detail’ of my call, truly bearing the priestly role. I guess some of us are just a bit more stubborn and slower in understanding what it really means to serve in the ministry of Word and Sacrament.

I’m also reminded of a letter written by one of the Apostolic Fathers, (Bishop) Ignatius of Antioch, who was eventually condemned and sent to Rome to be killed by ‘the beasts’ in the amphitheater @108 A.D. While journeying to this final resting place, Ignatius wrote letters to various churches in Asia Minor, including these words to the Church in Rome:

I am writing to all the Churches, and I give injunctions to all men, that I am dying willingly for God’s sake, if you do not hinder it. I beseech you, be not ‘an unseasonable kindness’ to me. Suffer me to be eaten by the beasts, through whom I can attain to God. I am God’s wheat, and I am ground by the teeth of wild beasts that I may be found pure bread of Christ. Rather entice the wild beasts that they may become my tomb, and leave no trace of my body, that when I fall asleep I be not burdensome to any. Then shall I be truly a disciple of Jesus Christ, when the world shall not even see my body. Beseech Christ on my behalf, that I may be found a sacrifice through these instruments. (Ignatius to the Romans, IV. 1, 2)

Bp. Ignatius of Antioch

Fascinating. I first read these words 37 years ago and am still challenged to the very core of my being, and wondering if I could ever present that ‘core of my being’ to the Lord in such a way? (cf. Romans 12:1) Ignatius continues in his words about what it means to follow Jesus Christ and be obedient in that calling, “Grant me this favour. I know what is expedient for me; now I am beginning to be a disciple.” (V. 3a)

Ignatius’ words are full of so much grace. Only “beginning to be a disciple” … This profoundly humble statement encourages me to remember, first and foremost, that as one called into ministry, I am to remain teachable and malleable. So, in light of the lives of Daniel and Ignatius — and all of the saints that have gone before us — it is with great humility that I begin this three-part article, Repenting of the Sins of the Nation. In Part I — “Accepting the Call”, you’ll quickly recognize that it’s a personal grappling — an open confession — with how I am trying to navigate through the turbulent waters of these desperate times. No doubt, this is a journey we are all needing to face, and necessarily needing to face … together. In fully accepting my call, I realize that these times require me to engage both pastorally and prophetically.

Suffer me to be eaten by the beasts, through whom I can attain to God. I am God’s wheat, and I am ground by the teeth of wild beasts that I may be found pure bread of Christ.

Bishop Ignatius of Antioch to the Romans, IV. 1, 2

There is something insidious permeating every nook and cranny of every segment of our present-day society. Have you felt it too? I believe it started with the mid-1960’s countercultural movement and it has evolved immensely over the past two decades. Some citizens of this country and much of the Western world have been more purposefully redefining new ways of living out truth, justice, compassion, love, etc., according to their own morality and rooted deeply in secular humanism, Marxism, utopistic pursuits, etc. Let’s, then, call this redefinition, a transformative awakening.

Herein, we quickly discover that these redefined core values for living clash painfully with more traditional systems of authority-governance, orthodox Judeo-Christian values, long-established interpretations of our history and the American Dream, etc. I believe the buildup of tension we are presently experiencing equates to a significant season of great shaking, shifting, and sifting in our nation and our churches. We reluctantly find ourselves at a most critical crossroads, a place of tension — this transformative awakening — where revolutionary choices will be made, new leadership will arise, causes will be defined, and life wholly changed. But we’ve been here before, this place of choosing (potentially) between life and death.

In Joshua 24, history records that Joshua “ … gathered all the tribes of Israel to Shechem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God.” (v. 1) Then he continued speaking to the People of Israel, helping God’s People to remember who they were; and, thus, re-enter into a covenantal agreement with the Lord on that day: “Now therefore fear the Lord, and serve Him in sincerity and in faithfulness; put away the gods which your fathers served … choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell; but as for me and my house, we will serve the Lord.” (vv. 14, 15)

Of course, this has been the story of God’s People, our story, from the beginning of time — facing many a crossroads and needing to choose between that which is life-giving or life-stealing! Darkness and Light stand juxtaposed — hoping to either take captive or captivate the souls of those most vulnerable or receptive. One entity, darkness, will coerce itself into/upon that life (*nephesh, נֶ֫פֶשׁ‎ nép̄eš = soul) and, ultimately, steal away that life (John 10:10a); and, the other, Light, will graciously extend an invitation to that life to receive the fullness of Life (John 10:10b). (*It’s interesting to note that this Hebrew word, nephesh, when combined with another Hebrew word, rûach-רוּחַ‎, meaning “spirit”, connotes a part of humanity that has no physical form, like one’s mind, will or seat of emotions, intellect, personality, etc.)

At this monumental historic crossroads, who or what will win the day and take captive or captivate the life, the corporate soul — minds, wills, intellects, and personalities — of our nation? It seems clear that this transformative awakening will, I believe, produce either death or life in our nation, depending on how it unfolds. There is much conversation these days about the woke culture, a slang term that is finding its way into the mainstream vernacular. This word, added to the Merriam-Webster Dictionary in September of 2017, states: “If you frequent social media, you may well have seen posts or tweets about current events that are tagged #staywoke … awake is often rendered as woke, as in, “I was sleeping, but now I’m woke … ‘Woke’ is increasingly used as a byword for social awareness … Stay woke became a watch word in parts of the black community for those who were self-aware, questioning the dominant paradigm and striving for something better. But stay woke and woke became part of a wider discussion in 2014, immediately following the shooting of Michael Brown in Ferguson, Missouri.”

Unfortunately, the word woke became enmeshed with the Black Lives Matter organization and other radical, leftist organizations (i.e., Antifa, etc.) and is now being exploited to bring societal change through radical and often violent means. Its agenda is not life-giving, and its understanding of resolving injustice and racial tension is polar-opposite from that of a traditional, orthodox theology/ideology, where genuine reconciliation can be found. An even greater concern is that this form of bringing about a transformative awakening has infiltrated every segment of our society, including the government on all levels.

Our nation does not need a transformative awakening that is bent on dismantling and even destroying all that has existed for 245 years; it needs, instead, one that transforms the hearts and minds of her citizens with the Gospel of Jesus Christ through another Great Awakening. In fact, we need another awakening that would dwarf our country’s first two Great Awakenings in the 18^th and 19^th centuries. And with any Great Awakening, there should be a deliberate and long season of listening to the heart of God through passionate, intercessory prayer on behalf of the nation.

Again, I’m hearkening back to Daniel’s approach in continually (throughout the entire twelve chapters of the Book of Daniel) resolving (1:8) to confess and repent, seek out His mercies, pray, and give praise to the Lord for His sovereign goodness. Only then will we able to faithfully and effectively call the nation to repentance and graciously challenge her citizenry, beginning with us/me, to turn back to God, specifically in Jesus Christ. But, will I be part of it? Will we, as Lutherans, be part of it?

In Part II — “Speaking the Word”, I’ll be addressing how we are witnessing the rise and intensification of darkness; but I will also lift up the eschatological reality that during this same season of dread (cf. Matthew 24), the brightness of the Light will shine brighter through the grace of the Holy Spirit. So, we must hold on to such a Hope. In the meantime, and in the midst of it all, should we not be carefully weighing the cost and calling of entering into this reality? Everything is on the line. Again, what or who will take captive or captivate the soul of this nation, at this hour? If the Church remains oblivious of such a ‘harvest’ (cf. Matthew 9:35-38), then surely the devil and his minions will expediently pounce upon these ‘little ones’ and drag them into the pit of despair and darkness. Or we could rise to the occasion and be the Church — here and now, for such a time as this — and reap a harvest of souls who could be ushered into the transformative awakening of a life claimed by Jesus Christ! Amen?

Our nation does not need a transformative awakening that is bent on dismantling and even destroying all that has existed for 245 years; it needs, instead, one that transforms the hearts and minds of her citizens with the Gospel of Jesus Christ through another Great Awakening.

This is what I’ve been intensely struggling with, especially these past few months. In a nutshell, here’s my angst and concern in the form of a question: “Will I or will I not find the courage to accept the call to step into this place of mess, that chaotic void, and engage those who are desperately seeking truth, justice, compassion, love, etc. and point back to the cross, etc.” At the same time, I find myself crying out, “Lord, show me how to lead at this hour … beginning with my own family!” A simple question and plea, but wow, so difficult and complex at the same time. As leaders in the Church, we should be thriving now; but, to the contrary, it seems that many of us have been struggling and agonizing over how we should respond to this day and age. It is time, Brothers and Sisters, to reclaim who we are as “the children of the Kingdom of Light” (cf. 1 John 1:5-2:6 and Ephesians 5:8), and to remember that we have already been given all that we need to fully accept our call … and enter into the arena. (cf. Ephesians 6:10-20)

No doubt, many of you are familiar with one of the most widely quoted speeches of Theodore Roosevelt’s career; here’s an excerpt from that speech given on April 23, 1910:

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat.

Theodore Roosevelt

Only by God’s grace will we be able to enter the arena of our culture. But enter we can and must. Certainly, there will be Jonah moments … fleeing from the Lord … experiencing mighty tempests … being tossed out of the boat … being swallowed by a whale … anger and regrets … but, in the end, I encourage us to assume the posture of another prophet, Daniel, and remain resolved and humble before the Lord (Daniel 1:8). Until next time, stay the course …

In Christ’s love,

K. Craig Moorman

“He who planted the ear, does He not hear?  He who formed the eye, does He not see?  He who chastens the nations, will He not rebuke, even He who teaches man knowledge?”  (Psalm 94:9-10)

 

Will not God bring vengeance upon those who rail against Him?  Which nation has survived from times of old?  Which civilization has been able to continue when it does evil and promotes wickedness?  All you need do is look at history to see that the way of the wicked goes down to the dust.  Yet, many will fall for the lie and not see and not hear the truth.  Come to the Lord while you may and live in the truth.

Lord, I have fallen prey to the lies of the wicked in this age.  You who formed all things know and see clearly.  You have caused all good things to remain.  Help me to live in Your goodness and not give in to the wickedness of this age.  Help me to hear and see what is right and true.  Lead me in the way I should go and then help me walk in that way all the days of my life.

Savior and Spirit, open my eyes to see and my ears to hear that I would not walk in the darkness of this age.  Lift me up above the noise of this world to clearly hear the beauty of the truth You have revealed for all to hear.  May I now and always walk humbly in Your presence and live according to Your never-changing Word which was spoken long ago.  Lead me in the way of everlasting life.  Amen.

“When you lie down among the sheepfolds, You are like the wings of a dove covered with silver, and its pinions with glistening gold.  When the Almighty scattered the kings there, it was snowing in Zalmon.”  (Psalm 68:13-14)

Events in history remind us of the mighty fall.  We are like sheep and lie down in a particular fold and regardless of where we are, we are under the eye of the King of all kings.  The Almighty does scatter the proud and boastful.  He humbles those who ravage His sheep.  The Lord knows the coming and going of all and it is in His hands.  Come then into the presence of the King.

Lord, I see it in history when the mighty tyrants seem to have everything under their dominion but they come to naught.  Guide me to always keep the perspective of truth where I see how these mad things spoken and done in the moment amount to nothing.  Keep me from being caught up in the ongoing insanity of this world knowing that all things are in Your hands, O Lord.

Lord Jesus, how sad it must have been for You to have looked at the proud and arrogant as they threatened You.  You through whom all things have their being looked into the eyes of those who hated You and threatened You and You met them with love.  Guide me in Your ways, O Lord, that I would walk in the love You teach me, knowing that all things always have been in Your hands.  Amen.

“Confuse, O Lord, divide their tongues, for I have seen violence and strife in the city.  Day and night they go around her upon her walls, and iniquity and mischief are in her midst.”  (Psalm 55:9-10)

 

The Lord knows all that needs to happen in this age.  He has set history upon its course and knows the outcome of where it will lead.  In Him is the hope of the ages.  In Him is the truth of eternity.  Yes, the Lord will confound the wise and confuse the wicked.  But let not this truth set Your course.  Turn to the Lord and walk in His ways, for He is kind and gentle, slow to anger and abounding in steadfast love.

 

Lord, I want what I want and I want the kind of justice and control I imagine.  But You are working out an eternal plan that will end in glory.  Teach me to trust You through all circumstances that I would forever hold fast to the truth of Your Word and walk in Your ways.  Lead me to ignore the things I can do nothing about and live for the goodness of Your will.

 

Lord Jesus, You have come that we may have life and have it abundantly.  Let me not so much seek justice as to walk in the truth that Your justice has already triumphed.  Let me not seek vengeance, but learn to love as You love.  Mischief is all around, but greater are the things You have done and are doing than all the wickedness that surrounds us.  Set me heart upon You and the goodness You give by grace.  Amen.