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.

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?

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

“And I know how such a man – whether in the body or apart from the body I do not know, God knows – was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak” (2 Corinthians 12:3-4).

There are things which have happened that we do not understand.  Some believe and some do not.  In one sense, it really does not matter, for God spoke into existence all that exists out of nothing.  And there are some who live for the miraculous.  Be sober minded and rejoice if the Lord shows you something special, but think nothing of it if He does not show you anything.

Lord, You love me and that is a fact.  Whether I speak with the tongues of men and angels or just live a simple life, it does not matter.  You are my God and my Savior and apart from You there is nothing.  Lead me deeper into this relationship You have established with me by grace that I may walk now and always with You.

Lord Jesus, You have paid a price I cannot fathom, for a burden I could never carry, in order that I may have a life I cannot imagine.  Lead me ever deeper into the mysteries of the faith that I would learn from You and grow in the way You would have me grow.  Lead me, Lord, and help me to humbly follow.  Help me to freely accept whatever You choose to do with joy and thankfulness.  Amen.

Editor’s Note: The conclusion of this article will be published in a second post on or about September 18, 2020.

Critical Theory—in particular, Critical Race Theory—has recently captured the Church’s attention, and in some corners of the Lord’s vineyard it seems, more significantly, Her imagination.  (For those unfamiliar with Critical Theory, this article will serve as a necessarily incomplete introduction.)  Springing from the same philosophers and theorists (Foucault, Derrida, etc.) who brought us postmodernism, Critical Theory seems to be suddenly taking the whole Western world by storm.

This is an illusion.  Though all but Liberal Arts majors would likely be unfamiliar with the Frankfurt School or even the phrase “Critical Theory,” everyone who has received an undergraduate education in the last thirty years has been familiarized with (and in many cases, indoctrinated into) its basic terminology and the categories of meaning by which it makes sense of the world.  For instance, for every one of my acquaintance at my own undergraduate alma mater of Penn State, the obligatory “professional writing” requirement for non-English majors was used by the professors as an opportunity to force-feed undergraduates Critical Theory.  As an example, a business writing class for music majors taught participants to write personal reflections on books like Stone Butch Blues, a lesbian coming of age story, instead of memos, letters to parents, and departmental requisitions.  Even if you think the exposure salutary, it demonstrates the tactics of Critical Theory, which, as its exponents readily affirm, “contains an activist dimension. It tries to not only understand our social situation but to change it, setting out not only to ascertain how society organizes itself along racial lines and hierarchies but to transform it for the better.”[1]

Solid introductions to Critical Theory by both its proponents and opponents are now widely available, and I encourage the reader to consult at least one of each to familiarize themselves with its outlines; otherwise, as commentator Phil Blair demonstrated in his response to a recent Christianity Today article, we may find ourselves employing it unbeknownst to ourselves.

Heresy

Though articles abound that are critical of Critical Theory (hereafter referred to as CT) from a Christian perspective, as mine is, I hope to explore the topic from an at least slightly different perspective; I propose that while CT may properly diagnose some elements of our cultural ills, it necessarily misaddresses these maladies because it is in fact a secularized Christian heresy.

The Critic Is Often Right About What Is Wrong, But He Is Nearly Always Wrong About What Would Be Right.

I want to start by acknowledging what CT—and progressive ideologies more generally—often get right.  One of the functions of the people in a society that are typically deemed “liberal,” “left,” or “progressive” is to point out injustices when they accumulate.  Any meritocracy (where achievement or talent is rewarded with social and/or economic upward mobility) periodically and predictably accumulates inequity and unfairness at its margins.  At a biological level, talent and giftedness are inborn traits that often run in families.  Sociologically, families pass on habits and knowledge that maximize (or minimize) inherent capacities for greater achievement and reward.  The greatest patrimony that a family passes on in a meritocracy is not their wealth—though that certainly has undeniable advantages—but rather their knowledge and skills in accessing or leveraging the power structures of the meritocracy.

This does not mean that a meritocracy is inherently immoral. (What would we want, a system where lack of talent, industry, and skill is rewarded?) But it does mean that for all the good it may produce, it is a system that can put real people at a real disadvantage in accessing the social and economic rewards deemed legitimate by the value system at its foundation; it is a system that needs a watchdog that calls for course corrections when the process whereby “the rising tide that lifts all boats” creates eddies and riptides that prevent people from weighing anchor and setting sail.

In his book The Righteous Mind, Jonathan Haidt contends that in the same way all the complex flavors of the world’s cuisines are composed of the tongue’s four basic tasting capacities—sweet, sour, salty, and bitter—the great diversity of moralities to which people ascribe are woven from the five basic “cognitive modules” with which we define and evaluate morality and justice.  Defined in terms of their antipodes, these modules are care/harm, fairness/cheating, loyalty/betrayal, authority/subversion, and sanctity/degradation.  Haidt names this Moral Foundations Theory.

One need not agree with Haidt’s thesis about the origins of these cognitive modules to see their utility as an interpretive grid.  In analyzing the political application of the theory, Haidt, who identifies himself as a liberal, discovered that those who measured as the most “liberal” registered highly in the care/harm and fairness/cheating categories but little to not at all in the other three.  Though caring and fairness were also the dominant categories for those who registered as the most “conservative,” people with these political leanings showed a near convergence with the other three concerns of loyalty, authority, and sanctity:

What this means is that if it seems that the proponents of Critical Theory are “tone deaf” to some of the moral concerns expressed by other, more “conservative” people, it is because they are.  For the “liberal” adherent of CT, the mere presence of inequity is all the proof needed that injustice is occurring.  Questions of whether people have demonstrated the social virtues of developing skills (that is, demonstrating loyalty to the system’s values) are largely not considered, or if they are, the need to do so is defined as part of the oppression inherent in “the system.”  Likewise, the need to “pay one’s dues,” which recognizes the system’s authority, is construed as more evidence of injustice rather than a period of necessary apprenticeship during which there is predicted inequity between those who have acquired the sought-after skills and resources and those currently acquiring them.  Finally, the need to exhibit sustained effort with or without immediate reward—the most sanctified value in a meritocracy—is despised most of all as the mechanism of systemic injustice because, although such effort generally yields overall improvement in the socio-economic position of a given class of people, there is no guarantee in any particular instance that the effort so exerted will result necessarily in equity.  The moral concerns of three of the five moral cognitive modules are not only temporarily bracketed to focus analysis on the issue of fairness, for the “liberal,” they quite literally do not register as things worthy of assessment and for the critical theorist, they are merely attempts to obfuscate the real issue, which is measurable equity.

Moreover, the proponent of Critical Theory does not need to provide measurable criteria whereby to evaluate the claims of their analysis.  The existence of the inequity natural to and predicted by a system that rewards merit is the prima facie evidence that revolution is needed.  Whether the proposed system could actually create the desired equity and whether that equity would be balanced with other moral concerns  (everyone living in social and/or economic squalor is, after all, a type of equality) need not be seriously contemplated, because the only value in view is equity, which is defined as fairness that provides the necessary care for everybody.

This is how these critics can be right about what is wrong (that is, in Critical Race Theory, the form of CT most affecting the life of the Church at present, racial inequities), but so wrong about what would put these wrongs right; their theories are not based upon a morality with a complex enough palate, capable of fine enough distinctions.

Eschatology and Anthropology

This is also in part why Critical Theory is a comprehensive worldview; in merely noting inequity, it believes that it has accounted for all the most significant moral variables—the only ones that count.  It must then flatten all human experience into the narrow interpretive grid it deems the only valid one.

Four Fundamental Questions

The late Ravi Zacharias helpfully delineated at least four fundamental questions of human life to which any worldview must propose an answer: human origin, meaning, morality, and destiny.  Because of the 1925 “Scopes Monkey Trial,” the issue of origins has dominated the intellectual landscape of the Western Church for the last 100 or so years.  First, it dominated the popular imagination as “yet another case” of backward religionists resisting reason’s inevitable march of progress in accord with the Enlightenment’s self-narration.  (Yes, this was first. Scopes deliberately implicated himself so that a trial would need to be held and Darrow deliberately had the trial played out by a sympathetic urbane media in the court of public opinion as part of his legal strategy.)  The attempts to condemn Intelligent Design as veiled religious dogma are the intellectual descendants of that controversy.  Secondly, it precipitated a growing crisis within the Church between Fundamentalists and Modernists, who believed a dating of the age of the earth to greater than 7,000 years was congruent with orthodox Biblical interpretation.  The inheritors of that dispute are the Young Earth versus Old Earth Creationist debates of today.[2] 

“Your theology can never be better than your anthropology,” was one of the favorite axioms my Prophets professor in seminary passed on to us from his mentor.  Of course, being self-consciously orthodox, I thought that axiom got it exactly backward; our theology—specifically our Christology and soteriology—necessarily defines our understanding of human nature, so our anthropology can never be better than our theology.

Unfortunately, the Western Church’s obsession with origins has led to a relative neglect of the way our understanding of who Jesus is and what salvation fully entails informs our understanding of what human beings are (our meaning), how we should live (our morality), and our purpose or telos (our destiny).  The preaching of Jesus predominantly as life coach, social activist, friend of sinners, prophetic preacher, social reformer or even atoning sacrifice for sinners, has led to the neglect of the consistent preaching of Jesus as the God-Man or Theanthropos, a new species in God’s economy of salvation.[3]  “God became man that man might become [like] God,” exulted Irenaeus of Lyons in his second century classic Against Heresies, going on to declare as the soteriological significance of that teaching that “the glory of God is a [hu]man fully alive.”

Great Tradition Christianity proclaims that the ultimate destiny of redeemed humanity is not merely to avoid hell (Jesus as the cosmic get-out-of-jail-free card) or to emulate Jesus as the finest example of a fully self-realized or perfectly moral human person, but rather to become “partakers of the divine nature” (2 Peter 1:4).  Through our Sacramental union with Jesus, who was fully God and fully human, by faith in His promises, we are drawn into the perichoretic inner life of the Godhead, the most Holy Trinity.  As the Theanthropos, Jesus is the “firstborn among many brothers” (Romans 8:29), not the only-born to be admired and worshipped, but whose life remains fundamentally distant from our own.

This teaching about the implications of salvation through Christ for our destiny as human beings thoroughly conditions and shapes all other elements of our theology.  In other words, remembering the fullness of our destiny as human beings in Christ has far more impact on our understanding of what is the meaning of human life and the morality by which it is to be lived than our understanding of our origins.

[1] Richard Delgado and Jean Stefancic. Critical Race Theory: An Introduction. (New York: New York University Press, 2017), page 8.

[2] If you speak the first article of the Nicene or Apostles’ Creed without crossing your fingers, you are a creationist of one stripe or the other; it is important that non-fundamentalist Christians be absolutely clear on this point and think through the consequences of that position as distinct from a functional Deism.

[3] Justification by grace through faith—forensic justification—may indeed be the doctrine upon which the Church stands or falls as Martin Luther declared, but it was never meant to be preached denuded of the very Christology that makes it so powerful and poignant.

The annual March for Life is Friday, January 18. We encourage all
Lutherans to meet and march together. More ELCA pro-life people could increase
pressure on that denomination to live up to its social statement on the topic
(imperfect, but better than most realize).

NALC
LIFE Conference

All Lutherans are very welcome at the NALC LIFE Conference the day before
the March, Thursday, January 17, starting at noon with lunch at Trinity
Lutheran Church, 276 Cleveland St., Warrenton VA. And you can’t beat the
registration cost: Free! It would be nice to call them and let them know
you will be there so they can prepare for lunch. The event concludes by 5:00.
It is a great place to connect and have your questions answered before heading
into the city the next day.

Where
to Begin?

The best way to begin the day of the March is by attending the National
Memorial for the Preborn and Their Mothers and Fathers. Christian believers and
clergy from numerous denominations, including Fr. Frank Pavone of Priests for
Life, will gather for this event at historic Constitution Hall in Washington,
DC, 1776 D St., NW (18th and D St) on the morning of Friday, January 18, 2019.
The interdenominational service will take place from 8:30 a.m.-10:30 a.m. Fr.
Pavone will deliver the sermon. Admission is free, no tickets are
required, and large groups are welcome. Fr. Mitch Pacwa and Sandra Merritt will
be our special guest speakers and we will welcome Joyce Im Bartholomew as our
musical guest. See NationalPrayerService.com.
Clergy are invited to vest and sit on the stage (arrive by 8 if you want to
participate).

Text Me

The city will be crowded. You are welcome to text me at 570-916-7780. But be patient; I often can’t hear calls or don’t respond to text messages immediately. Lutherans tend to gather at 12th St. and Constitution Ave to set up their banners and prepare to march the 1.3 miles to the Supreme Court building.

“Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord, bless His name; proclaim good tidings of His salvation from day to day.” (Psalm 96:1-2)

The new song for the Lord is what you do with your life. You are a unique creation and there is no one like you. Please the Lord by living in His presence and walking with Him all of your days. Know that His grace and mercy will be with you if you walk humbly before Him. He is the One who has paved the way before you and will walk alongside you now and forever.

Lord, grant that I become bold in the salvation You have given me. Guide me according to Your goodness to walk in the way You have established. Lead me in Your salvation that I may now and always be in Your presence. May my life become a gift back to You for all that You are and all that You have done. You are the rock of my salvation and I seek to please You in all I do.

Holy Spirit, guide my heart to walk humbly this day in the presence of the Father. Lead me, Lord, that I would go where You direct. Keep the attitude of my heart firmly fixed upon Christ in all things that I may now and always live according to Your direction. May I walk boldly today and every day in the salvation I have in Christ and do what is pleasing in the Father’s sight. Amen.

“The Lord knows the thoughts of man, that they are a mere breath.  Blessed is the man whom You chasten, O Lord, and whom You teach out of Your law; that You may grant him relief from the days of adversity, until a pit is dug for the wicked.”  (Psalm 94:11-13)

Only the young think they have forever in this life to accomplish their dreams.  The old know that life is fleeting and no matter how much success as this world calls it is achieved, it comes to nothing.  Blessed is the one who comes to the Lord on His terms and walks according to His will and way.  They will live into a life that is everlasting, filled with hope and a sure promise.

Lord, no matter my age, help me to step back and see clearly that Your way is the way of everlasting life.  Help me to see that it is not just about there and then, but about the goodness that You have given throughout the ages to those who walk in the way You have established.  Guide me, O Lord, in Your goodness to walk as You would have me walk now and always.

Teach me, Lord Jesus, by the direction of the Holy Spirit to walk as You would have me walk.  Remove from me those desires that hinder my ability to live obediently in the way You have established.  May I now and always live according to Your Word and see clearly the direction You give.  May my life be spent preparing for the eternity You have promised by Your grace.  Amen.

“He will call upon Me, and I will answer him; I will be with him in trouble; I will rescue him and honor him. “With a long life I will satisfy him and let him see My salvation.” (Psalm 91:15-16)

The salvation of the Lord is promised to those who turn to Him and accept the invitation to walk in His ways. Come into the Lord’s presence and walk with the One who made you. Know the goodness which He created from the beginning and see how life is to be lived. In Him alone will you find satisfaction, purpose, and the hope which is in your heart. He is the source of life.

Lord, I have wrestled all the days of my life seeking meaning and hope. Guide me, O Lord, in Your ways, for You are the creator of all things. Guide me along the paths of righteousness for Your name’s sake; that I may live into the life to which You have called me. Keep me close to You that I may walk with You all the days of my life and see the salvation You have prepared for those who believe.

Lord Jesus, You are the Savior who has come into the world. You have invited all who hear to come and walk with You along the journey which leads to salvation. Guide me, O Lord, that I may walk in Your ways and know the goodness that has been prepared from the beginning. Abide with me that I may be taught by You this day the way of life which is forever. Amen.

“How often they rebelled against Him in the wilderness and grieved Him in the desert! Again and again they tempted God, and pained the Holy One of Israel.” (Psalm 78:40-41)

The battle of this age is against the One who created all things. We take for granted that what is before us is ours and do not really want to know the answer as to why it is there. We dismiss what we do not want to hear and in so doing, rebel against the Lord, for it is He who made all things. We are His whether we want to acknowledge this or not. What does He desire? Is it not love?

Lord, I too live the life I want and think things the way I want to think them. I do not want to pursue what is true and lovely, only what I want to be true and what I determine to be lovely. Guide me, O Lord, away from a rebellious heart, most especially when I do not think it rebellious, that I may see things as they are and not as I want them to be. Guide me in the way of truth.

Lord Jesus, God in the flesh, You have come for as many as would turn to You that the good life may be found. I think I have life, but it is life that has me, not the life You give. Lead me into the life which is eternal that I may walk with You wherever You lead and come into the truth,  for only in the truth can I live freely. Guide me today, O Lord, in the way You know I need to go. Amen.

“We know that Christ being raised from the dead will never die again; death no longer has dominion over Him.” (Romans 6:9)

This past Christmas, as we prepared for company, I offered to get the relish tray for my wife.  “You can’t,” she said.  “It broke last year.  Remember?”  So it goes: after 20 years, some of our wedding gifts are wearing out or breaking, a little reminder that most things don’t last forever.  

Yet one thing does: the resurrection of our Lord Jesus Christ.  Can we even imagine it, a life utterly free of death?  Death sets the boundaries of our life in ways that we don’t even stop to consider, yet Christ’s life has no limits—“death no longer has dominion over Him!”

What such a life really is, we do not yet know.  Yet we know this: the gifts that Jesus gives, coming from this deathless Man, endure forever.  The Name He gives you in Baptism, the forgiveness He declares to you, the feast He sets for you—these things remain true, even at the graveside.  They are eternal life.

LET US PRAY: Immortal God, who became our flesh that we may rise in the flesh and live forever: by the Spirit of Your resurrection, grant us courage.  Banish our fears in the face of death, and free us for faithful service in Your Name, by which we pray.  Amen

Pastor Steven K. Gjerde

Zion, Wausau

“For to which of the angels did God ever say, ‘You are my Son, today I have begotten you’?” (Hebrews 1:5)

The author of Hebrews wants his listeners to know that Jesus is higher than the angels.  Back then, as now, the glory of the angelic choirs could morph into a colorful mythology as people experimented with spirituality and sought “new ways” to be with the Divine.  The message of Hebrews is clear: no other bridge between God and creation but Jesus, His Son!

That message gives Christmas its edge.  Christmas does not only proclaim that God became flesh, but it also promises that this Baby is the One and Only.   Whatever ways we have chosen to get the Good Life, they are nothing if they have nothing to do with to the little Lord Jesus.

He is the Good Life, He is the Divine, He is the bridge.  In Him, the One who bears our flesh and bore our sin, even difficult jobs are worth doing, and difficult people are worth loving—we even find ourselves worth more than gold, oil, or water, loved enough that God would suffer pain to be with us.  Merry Christmas, friends—which is just another way of saying, He’s the One, and He’s yours.

LET US PRAY: All praise and honor to You, dear Father, for the gift of Your Son!  Amen

Pastor Steven K. Gjerde

Zion, Wausau