Part 1: A Gift of Restoration, Resilience, and Prophetic Perspective

Dear Friends—

We were in the middle of our first vacation ‘Out West’, somewhere between Colorado Springs, CO, and Yellowstone Park, WY, when my wife asked in a surprisingly calm voice, “So, what does happen when the pop-up mechanism of a pop-up trailer doesn’t pop?” Just minutes before I had explained that there was a high degree of probability that the lifting system on our trailer had broken. All I can say is that it was a most fascinating time with five kids. I only wish we had brought the dog and a couple of cats to make it more magical! Anyway, it was wonderful but not necessarily restful. You’ve probably had at least one of those vacations in your lifetime; you return home in desperate need of rest.

I’d like to address the topic of ‘rest’ in light of Jesus’ gracious appeal in Matthew 11 and how we can more fluidly incorporate rest into our lives. Why is rest (aside from sleeping) an essential but often missing ingredient in our daily schedules? I would say that without it—REST—we are much less effective in how we go about the work of ministry.

Are you presently resting from a place of work, or working from a place of rest? Perhaps we are relying more on our own efforts, programs, and plans than spending much-needed and regular time in the quiet place of abiding and rest. Clearly, Jesus’ ministry was rooted in and flowed from a place of silence and solitude, thus being still in seeking His Father’s directive (cf. Matthew 4:1-11, 14:23, 16:36-46, 17:1-9; Mark 6:31; Luke 5:16,6:12; and many more scriptural references). Jesus’ daily ‘schedule’ reflected a pattern of rest/retreat … and then an advance with the work of ministry/the Kingdom. I know there have been many occasions when, thankfully, dear ones (i.e., my wife, etc.) have lovingly challenged me to stop striving with my own agenda and energy and just rest.   

Jesus provides interesting insight on this topic of rest and the power it holds: “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Mt. 11:28-30) Although this is one of the most familiar texts in the New Testament and there are two references to rest in these verses alone, it seems that we are hesitant to embrace Jesus’ very tender and attractive words! We all know that statistics will clearly expose this reality, but who needs statistics when we experience it first-hand?

Yet, ironically, rest may be the very thing that Jesus desires for His listeners—and that through rest many blessings will come. It is a gift. But, like Paul, we find ourselves torn and often caught in our own humanity, “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” (Romans 7:15)

Part of the blessings of rest, and what I desire to leave with you, is both invitation and challenge. Please know that I do this as a sometimes weary but hopeful brother and colleague in Christ. The invitation is to simply embrace Jesus’ words in Matthew 11:28-30 … and rest … knowing that His rest will bring you many unexpected graces, including the gift of restoration of your soul, resilience for the long-haul, and prophetic perspective in discerning the ‘spirit of the age’ (Ephesians 2:1-3). The challenge is to incorporate a regular pattern of rest—and Sabbath-taking—in our restless, relentless, and demanding worlds!

If we can integrate daily encounters with rest into our schedules, and thereby establish rest as a predictable pattern in our daily routine, then will we not hear God more easily and trust His leading more readily? Doesn’t this become an intentional act of resting our faith on His Grace, being released of so much work (which can become works/law; Romans 4:16 & 5:2)?

Out of this wellspring of Rest, Inc., may you experience an early springtime of the soul! When the care of your own life is established in rest, then the privileged work of ministry (i.e., disciple-making, missional outreach, etc.) will flourish. I hope to address this in Part II of Rest, Inc.

In Christ,

K. Craig Moorman

With what can we compare the kingdom of God, or what parable will we use for it? –Mark 4:30

For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, ‘Abba! Father!’ it is that very Spirit bearing witness* with our spirit that we are children of God. –Romans 8:15-16

The first time I read the phrase “kin-dom of God,” I rolled my eyes. It looked to be another attempt to make Christian terminology politically correct—something I have a personal aversion to. So, when I was asked to write a piece on this particular phrase and its usage, particularly amongst progressive Christian circles, I thought I now had an opportunity to academically hammer the phrase.

However, after research, I have become a little more sympathetic to the term. Although, as the title indicates, there is no “kin-dom” of God without the Kingdom of God. Explanation is in order.

The Origins of Kin-dom

Multiple sources trace the origin of “kin-dom” to Georgene Wilson, a Franciscan nun, who spoke it to her friend, mujerista theologian, Ada María Isasi-Díaz.¹ Isasi-Díaz then incorporated it into her theological framework and wrote about it in her work “Kin-dom of God: A Mujerista Proposal.”² Unfortunately, I was unable to find this primary work online, so I am dependent upon a lengthy article by Bridgett Green, Assistant Professor of New Testament at Austin Presbyterian Seminary for insight into Isasi-Díaz’s thoughts.³

For Isasi-Diaz, “kindom” better reflects Jesus’s familial understandings of the community of disciples. Jesus envisioned an extended family with God as father. He announces that all who hear the word of God and do it are his family (Luke 8:21; cf. Mark 3:31-35 and Matthew 12:46-50). Further, Jesus links discipleship to membership in the family of God, saying that any who have left their blood relatives for the sake of the good news will receive back hundredfold in relationships and resources now and in the coming age (Mark 10:29-30, Luke 18:29-30, and Matthew 19:29). Jesus creates and grounds his community of disciples in the principles of kinship—and kinship with God comes not through blood relations but through participation in the duties and responsibilities proclaimed in the Torah and by the Prophets. “Kindom” evokes these values in horizontal relationships among all God’s beloved children, calling disciple communities to live into familial ideals of inclusion, mutual support, and sharing of resources.⁴

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Professor Bridgett Green

I am quite sympathetic to this understanding of how disciples of Jesus interact with each other. St. Paul is emphatic that when we trust in Christ, we are adopted sons and daughters of God. Paul incorporates familial language throughout his letters, in the same vein Isasi-Díaz highlights. If highlighting this aspect of Christian thought was all that was going on, I don’t think there would be much of an issue with using the terminology of “kin-dom” as it would simply be an emphasis of the language of family used throughout the New Testament. However, there are proponents of this terminology who want to get rid of kingdom language totally and replace it with kin-dom. I find this problematic.

Why Erase Kingdom?

According to proponents of “kin-dom,” the language of kingdom presents multiple problems. It has been used by the church to make itself an earthly kingdom with earthly power and might.⁵ It tends towards exclusivity and can foster competition between kingdoms sometimes leading to violence.⁶ It is patriarchal in nature.⁷ And it “includes the specter of humiliation, subordination, punishment, exile, colonialization, sickness, poverty, as well as social, political, economic, and spiritual death.”⁸

In their view, “kin-dom” represents a much better understanding of what Jesus taught about God’s overall rule and what Jesus’ parables lead us toward.

Let’s work through a few of these things and offer some critique. First, I think we must separate the intent of Jesus’ teachings on God’s Kingdom (and the vision of how it works when God rules) from how sinful human beings have appropriated it. Many of the critiques of kingdom language resonate with the experience of human history, and one needs only pick up a history book to see the truth of what is being said. However, does human failing nullify biblical intent and understanding? Hardly.

Several years ago, I attended a mandatory boundary training in my synod. We were cautioned and steered away from using familial language to describe the church. The reason? Because families are places where abuse takes place; where neglect happens; where harm and pain are caused. It was not until a day or two afterwards that it hit me: not a single good thing was shared about what happens in families. No one spoke about parents who lovingly raise and sacrifice for their kids. No one said a word about how spouses care for each other and build one another up. No one spoke about the emotional support and foundations that are laid to help us cope with things that happen in life. No one said a thing about how the vast majority of parents feed, clothe, shelter, and spend hours upon hours of time with their children raising them to be productive citizens of society. All of the focus was on the bad, and not a single thing was said about the good. Do we abandon the metaphor because there are times of failure? Absolutely not!! Especially when the biblical witness emphasizes the metaphor so much.

I believe the same application is warranted here. Yes, there are, but the vision set forth in the Gospels, epistles, the book of Revelation, and even in the Old Testament lead us to use kingdom language. Why? To emphasize the goodness of God’s rule, and to show that there is a future hope which is a corrective to the failings of humankind.

Second, the kingdom of God is indeed exclusive, and I do not think this is something we as Christians should feel shame about. Paul is explicit in his writings that a person is either “in Christ” or “in Adam.” There is a strong line of demarcation, and the only way to go from one side to the other is through the cross. Essentially, a person either trusts in Christ’s work for salvation (in Christ), or they trust in themselves (in Adam). Either one trusts in grace for one’s righteousness, or one trusts in one’s works. There is no middle ground.

When you trust in Christ and His works, you shift your allegiance. No longer do you live for self: for self-indulgence; for self-affirmation; for self-preservation. Instead, you live for Christ. You live for God. No longer do you lay claim to the throne, but the rightful, righteous ruler is now seated upon the throne of your heart. You now serve a new master. (Romans 6) This is at the heart of the Christian creed, “Jesus is Lord.” You are announcing that Jesus is King of kings and Lord of lords. You no longer rule over your life. Jesus does. And when He is king of your life, you enter into the Kingdom of God.

If you do not trust in Christ’s work, then you are not in the Kingdom of God. You are consumed by other hungers. You are on the outside looking in. In this fashion, the Kingdom of God is indeed exclusive, but, this does not lead to violence and conflict. It is self-righteousness which leads to such things, and a person who knows God’s grace is not self-righteous. They know they have no righteousness of their own. They know their sin. They know their dependence upon God and Christ’s grace. They also know they are commissioned to make disciples of all nations. They know the great command to love their neighbors as themselves. They do not seek to impose the faith or the Kingdom by imposition, but rather by invitation. The doorway to the Kingdom of God is always open, and the desire is to welcome all. Even though it is exclusive, it seeks the inclusion of all. This is not something to be ashamed of in the least.

A final word about patriarchy. Please know that I am using the following definition of patriarchy: a system of society or government in which the father or eldest male is head of the family and descent is traced through the male line. The Kingdom of God is a patriarchy since God is our Father. As such, this is a rather neutral understanding.

However, there is another definition of patriarchy which oftentimes gets applied. “A system of society or government in which men hold the power and women are largely excluded from it.” The Kingdom of God was never meant to be such a thing. One would garner that self-evidently from Jesus’ own teachings on the Kingdom as well as St. Paul’s baptismal theology. However, living this ideal out on earth has proven to be quite difficult, and the Church has fallen very short of the ideal.

But again, the question must be asked: do we abandon the language because the ideal has not been met? No. There is no justification for that. You cannot change reality just by changing language.

Embracing Kingdom

And the reality of the Christian faith is this: you cannot have the “kin-dom” of God without the Kingdom of God.

As I hinted at previously, our Christian faith begins with God’s great grace poured out through the life, death, and resurrection of Jesus Christ. This grace captures and changes our hearts so that our allegiance shifts from ourselves and the desires of the flesh to allegiance to God and the desires of the Spirit. This is a vertical relationship, and it is primary. It must take place first. For through it, we actually fulfill the first and greatest commandment: Love the Lord your God with all your heart, soul, mind, and strength. Everything starts with this vertical relationship.

Then, it moves to the horizontal. Then, it moves into our relationship with our brothers and sisters in Christ. Then, it moves to the second great command to love our neighbors as ourselves. This is where “kin-dom” language can come into play, but again, we must be careful.

Our neighbors may not share the same allegiance that we do. Our neighbors may not have Jesus as their King. They may still be “in Adam.” They still may belong to the kingdom of the world.

I was struck by a paragraph in Professor Green’s article:

This is the expansive sense of family to which Bishop Oscar Romero appealed when he exhorted the soldiers in El Salvador in 1980 before his assassination. He reminded them of Jesus’s vision of kinship, reminded them that we are all children of God, that we are connected through an honor code that values all, that provides security and a foundation for each person to be able to extend themselves into the community without losing their identity and sense of self.⁹

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Bishop Romero appealed to the idea of “kin-dom” with the soldiers of El Salvador, but they still assassinated him. Why? Because they were serving a different master. They were serving a different king. They were not serving the King of kings and Lord of lords. Their hearts had not experienced the grace of God which would lead them away from committing such a heinous crime. The vertical relationship must always come first, and the Church’s primary job in the world is the proclamation of the Gospel which makes disciples of all nations–which calls our neighbors to have the same allegiance as we do.

To erase kingdom and replace with “kin-dom” means to place the second commandment above the first. It seeks to establish the kingdom without the King. That is not an option within the Christian faith, and it ultimately leads to failure. You simply cannot have the “kin-dom” without the Kingdom.

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1. Florer-Bixler, Melissa. “The Kin-dom of Christ.” Sojourners. Nov. 20, 2018. https://sojo.net/articles/kin-dom-christ,

Green, Bridget. “On Kingdom and Kindom: The Promise and the Peril.” Issuu. Fall 2021. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

Butler Bass, Diana. “The Kin-dom of God.” Red Letter Christians. Dec.15, 2021 https://www.redletterchristians.org/the-kin-dom-of-god/

2.Green. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

3.Ibid.

4.Ibid.

5.Butler Bass. https://www.redletterchristians.org/the-kin-dom-of-god/

6.PCUSA. “Bible study at GA223 will Explore ‘kin-dom’ versus ‘kingdom.’” Feb.12, 2018

https://www.pcusa.org/news/2018/2/12/bible-study-ga223-will-explore-kin-dom-versus-king/?fbclid=IwAR2fVkwtu41Zps66Wvxa_QdQfqVUiMrPeb96vhyHxKSNYAwPCFDQLv4dJuc

7.Montgomery, Herb. “A Kingless Kingdom.” Renewed Heart Ministries: eSights and Articles. May 31, 2019. https://renewedheartministries.com/Esights/05-31-2019/

8.Green. https://issuu.com/austinseminary/docs/insights_fall_2021_i/s/13746319

9.Ibid.

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“Teacher, tell my brother to divide the family inheritance with me.” (Luke 12:13)

It’s as though the United States Congress just put its entire military at your command, and you respond by saying, “Could they mow my lawn maybe?”  There our Lord Jesus sat, preaching the kingdom of God in all its cruciform power, and this young man wants him to settle a property dispute.  Our Lord’s response was surely just: “Who made me arbitrator over you?”  He’s no arbitrator; he’s the Son of Man and Prince of Peace!

As you come to our nation’s Day of Thanksgiving, remember this great power of the One whom you thank, and His greater, joyful intention for you.  The moisture of the clouds and the grains of the earth are but a foretaste of the “kingdom come,” already pressing its way into earth through the water of Baptism and the Bread of Heaven.  He would give you more than your father’s cash; He’d give you the Father’s kingdom.

How much reason, then, to give thanks!  As you come before Him over the next several days, give thanks not only for the food on the table, but for the Food that ever lasts, His Son, Jesus Christ, and ask Him to share that Holy Feast abundantly, through you and all His Church.

LET US PRAY: O living Bread, my Lord Jesus Christ: thank You!  For what greater reason do I have to give thanks but You?  Unite my gratitude, as poor as it may be, with Your own ceaseless petitions at the Father’s right hand, and make known to all the world the glory of Your cross.  Amen

Pastor Steven K. Gjerde

Zion, Wausau

FIRST WORDS AND FINAL WORDS

Devotional for Christ the King Sunday, November 26, 2017 based upon Matthew 25: 31-46

I retired on June 30, 2014, after serving as pastor of the same southern California congregation for forty years.  My final Sunday was June 29.  What I would say during the sermon on my final Sunday was very important to me.  There were certain things I wanted to be sure to say to the congregation, whom I had known and loved and been pastor for for forty years.  I spent a lot of time and prayer thinking through my final words.

Our Gospel lesson for Christ the King Sunday contains Jesus’ final words – His final message before the crucifixion.  I am sure that what He said during this final message was very important to Him.  What did He say?

In Jesus’ final message before the crucifixion He tells of the day when He will come in His glory.  All the angels will be there, and all the people who have ever lived will be there.  His first act as the newly crowned, rightful King of the universe will be to separate all people into two groups – sheep and goats.  To those on the right – to the sheep – He will say, “Come, you that are blessed by My Father, inherit the kingdom that was prepared for you from the foundation of the world.” (verse 34)  Then he will give a whole list of human hurts and will describe the response of the sheep to those hurts.  The first act of Christ as the newly crowned King will be to applaud His people’s acts of compassion.  What Jesus makes the biggest deal of in this – His final message before His crucifixion – are the works of compassion of His people, who have received His compassionate work of salvation.  

Now if Matthew 25 contains the last recorded message of Jesus before the crucifixion – the last recorded message of His three-year public ministry – what about His first recorded message?  What did Jesus say during the first time that the Bible says He got up to speak?

To find the answer to that question we turn to Luke 4 – to a time when Jesus returned to His hometown of Nazareth.  He went to the synagogue – to that community and religious gathering place where He had gone many, many times while growing up.  He went back to the synagogue, where He had studied the books of Moses, the law, and the prophets.  The law He had come to fulfill, and the prophets who spoke of the day of hope when He would be coming.  Luke tells us, “He stood up to read, and the scroll of the prophet Isaiah was given to Him.  He unrolled the scroll and found the place where it was written. . . .” (Luke 4: 16-17)

As best-selling author Max Lucado, speaking on this passage, points out, this is the only time in the Bible where Jesus chooses a place in the Bible.  This is the only time in the Bible where it specifically mentions that someone handed Jesus a Bible and said, “Here, please pick out a passage for us.”  Imagine handing God a Bible and asking Him to pick out a verse.  Just imagine.  If you were to hand God a Bible and ask Him to pick a verse, what verse do you think He would pick?  What one passage from the entire Old Testament do you think He would select?  Luke tells us, “He unrolled the scroll and found the place where it was written. . . .”

You might think that He would have stopped at Isaiah 53 – the song of the suffering servant that speaks of Him so clearly – “He was wounded for our transgressions; He was bruised for our iniquities.” (Isaiah 53: 5)  But instead He kept on going until He got to Isaiah 61, where He read, “The spirit of the Lord is upon Me, because He has anointed Me to bring good news to the poor.” (Luke 4: 18)

Here we have the first sentence of the first sermon of Jesus recorded in the Bible.  The only time mentioned in the Bible where Jesus selects and reads a passage from the Bible, and whom and what does He read about?  He reads about the poor.  “The spirit of the Lord has anointed Me – has chosen Me – to bring good news to the poor.”  

The only time in the Bible where it is specifically recorded that Jesus reads a passage from the Bible – and a passage which He Himself chooses – and whom does He read about?  It must be those whom He must have a special heart for.  The poor.  And in the rest of verse 18, the captive, the blind, and the oppressed.  

If the first act of our Lord Jesus Christ – after He is crowned as the rightful King of the universe – is to separate the sheep from the goats.  And if the factor that makes sheep sheep and goats goats is the way their faith leads them to respond to the hungry, thirsty, sick, naked, and imprisoned.  And if in the first sermon that Jesus gave He talked about God’s concern for the poor, that must have a lot to say to us today, who live in a world where so many people are living in extreme poverty.      

If in His last recorded sermon and in His first recorded sermon, Jesus talked about God’s heart for the poor, we need to ask ourselves, What kind of heart do I have for the poor?  Do I have God’s kind of heart for the poor?  

Dennis D. Nelson

President of the Board and Director of Lutheran CORE

“Offer to God a sacrifice of thanksgiving and pay your vows to the Most High; call upon Me in the day of trouble; I shall rescue you, and you will honor Me.”  But to the wicked God says, “What right have you to tell of My statutes and to take My covenant in your mouth?”  (Psalm 50:14-16)

 

What is it you can give the Lord?  What is it He needs?  The Lord desires to be in a love relationship with you.  What you can give Him is yourself.  Make the sacrifice and give your life to Him.  See what He will do with what you give Him.  Is He not more than able to do all things through Christ who strengthens you?  Can He not do as He wills with what is His own?

 

Lord, this simple principle is hard to understand, yet this is the very thing that You ask.  You ask me to give myself to You that I would become like Christ.  Help me to do this very thing through Your Holy Spirit.  Lead me in the way I should go that I may go there and be one who walks in Your will.  It is truly no sacrifice to be whom You have created me to be.  Help me get out of the way.

 

Author and finisher of my faith, lead me in the steps You have me walk this day to accomplish the Father’s will on earth as it shall be done in heaven.  Lead me away from the never-changing circles of this world to seek first Your kingdom knowing that everything else that is needed shall be added after this.  Lead me today in the way I should go and help me to follow Your steps.  Amen.

WHY DO WE GIVE?

 

Devotional for October 22, 2017 based upon Matthew 22: 15-22

A young boy wanted a hundred dollars, so he prayed to God for an entire week, but nothing happened.  Finally he decided to write God a letter, requesting the hundred dollars.  When the Post Office got the letter addressed to God, they forwarded it to the White House.  The President was very impressed and touched, so he instructed an aide to send the boy five dollars.  He figured that five dollars would mean a lot to the boy.  Which it did.  So the young boy sat down and wrote a note, which read, “Dear God, Thank you very much for sending me the money.  However, I noticed that for some reason you sent it through Washington.  As always, they kept most of it.”  

In our Gospel reading for this morning Jesus said, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” (verse 21)  Most of us accept the fact that we do have to give to Caesar.  What Caesar wants, Caesar gets.  And most of us just kind of accept that.

Giving to Caesar is not a problem for most of us.  But for many, giving to God is a huge problem.   So I would like to ask the question, WHY DO WE GIVE?  Many churches hold their annual stewardship campaign during this time of the year.  Why would we want to tell God in writing what we plan to do in providing financial support for and being involved in the ministry of the Church this next year?

First, we give to God the things that belong to God in RESPONSE to all that He has done for us.  Times are tough.  Money is short.  Maybe financially times are tougher for you than they were a few years ago.  But do you still have your health?  Do you have people who love you?  Do you have food to eat and a warm place to sleep?  Do you believe that Jesus died for your sins?  Do you have a home in heaven?  The truth is that we all have much to be thankful for.  And so we give to God the things that belong to God, first of all, in RESPONSE to all that God has done for us.

Second, we give to God the things that belong to God as a REMEDY to the enslaving power of wealth.  There comes a time for all of us when we have to decide what role money is going to play in our lives.  Will we have money, or will money have us?  It’s really interesting – and tellingly significant – that as people’s income grows, the percentage of their income that they give to charities declines.  The more people earn, the less proportionately they give.  You would think it would work the other way around.  The more I earn, the more discretionary income I have, so the more I should be able to give.  But that’s not the way it works.  

A wealthy TV evangelist was dying in his mansion.  He gathered his followers all around him to hear his one last wish.  “Before I die,” he said, “I would like to take one last ride.”  They asked him what he would need for that one last ride before entering into the Kingdom of Heaven.  He replied, “I would like a very small camel and a very large needle.”

It’s happening to people all around us.  No one of us is immune.  People who used to worship God now worship money. And so we give to God the things that belong to God as a REMEDY to the enslaving power of wealth.

And then third, we give to God the things that belong to God as a REMINDER of who is number one in our lives.  According to Deuteronomy 14, the whole purpose of the tithe is to teach us to always put God first.  It’s simply a matter of priorities.  It is simply a matter of doing what Jesus said – “Give back to God the things that belong to God.”  Seek first His Kingdom, and then trust Him to provide and to take care of you.  

This coming week ask yourself, “Am I truly giving back to God the things that belong to God?”

May the Holy Spirit so live in your life that you will find giving back to God easier, more important, and certainly more enjoyable than giving back to Caesar.

Dennis D. Nelson

President of the Board and Director of Lutheran CORE