Search Results

Walt Lampi | The Voice of Zion August 2017 - Editorial -- Godless modern man now sits in the place of God (2 Thess. 2:4) wanting to determine and control all aspects of human life. This folly is the result of a general falling away from God and the denial of Him as Creator of all. Instead of looking to God for help and guidance man trusts in his own abilities and denies the Giver of life. Since man no longer finds reason to thank or acknowledge God, God has given him over to carnality and vile sexual passions (Rom. 1:18–32). God saw all His creation work as good (Gen. 1). It cannot be improved on by human efforts. Creation is now worshipped more than the Creator who determines the days of one’s life and sustains the earth as a habitation for humans. Man, the crown of God’s creation work (Gen. 1:2), because of vanity exults himself above all that is called God (2 Thess. 2:4). Acceptance of Darwin’s theory regarding the origin and common descent of species denies both the role of the Creator and the purpose for which He created man. Thus, man is no longer seen as a living soul created for heaven and in the image of God, but just another species to compete for the earth’s resources. Viewing himself now as the master of his own destiny modern man is delving into many matters which belong solely to God. Godless man wants to: limit the earth’s population, determine who can be born and when to die, and manipulate the genetic makeup of the unborn to “create” a special child of renown. In addition, he demands gender reassignment or the right to identify as the other gender. Likewise, marriage is now defined as something other than the union of one man and one woman. Similarly, homosexuality and same sex marriage are now legal rights instead of being viewed as vile and disgusting to God (Lev. 18:22). Yet man has no right in these issues as God has reserved them for himself in His works of Creation. Contrary to erring modern thought, Holy Scripture verifies that God has created man and the earth as a dwelling place for him. He has given all things needed to sustain life and has already determined the time and boundaries of human habitation (Gen. 1 & 8:22, Acts 17:24–26, 2 Pet. 3:10) and has set the days and months of a person’s life such that no one can live longer (Job 14:5). Further, God created man in His own image as male and female (Gen. 1:27). He also instituted marriage as a union between one man and one woman (Gen. 2:18,24). The present worldwide movement to erase the distinction between genders in the name of human rights and equality is an open affront to God and the holiness of His Word. It is an example of the exaltation of man’s will over the wisdom of his Creator. Legalizing and promoting gender reassignment and allowing one to identify as and intrude upon the privacy of the opposite birth gender is contrary to creation and human decency. It will hasten the disintegration of and defile nations once built on God’s order found in Creation (Lev. 18:24). We live a time when the man of sin, the son of perdition, is quickly being unveiled in all his depravity and opposition of God (2 Thess. 2:3). We need to hold on to and live according to the truths of the Holy Word in matters of life and death. It is God who has created the earth, given life to all creatures, and who sustains life. Let us pray that the citizens of our nation would turn again to the Creator and concern themselves with the weightier matter of eternity. ‍

Hannu Niskasaari, Translated from Päivämies, no. 11, 2017 | The Voice of Zion August 2017 -- Mikael Agricola sought “genuine understanding of the Holy Book and of Christian doctrine” during his study tour in Wittenberg. Mikael Olavinpoika Agricola wrote a letter to Kustaa Vaasa (Gustav Vasa, also Gustav I) from his place of study in Wittenberg on Palm Sunday, 1538. The future reformer, sent on a trip by the Turku Cathedral Chapter, appealed to the king to obtain relief from his financial plight. Agricola related that his translation of the New Testament into Finnish had begun and he hoped for funds from the Crown to complete this work and his studies. His request was not answered, but his translation work based on the original Greek text and Martin Luther’s German translation continued all the same and was completed ten years later, in 1548. His studies also advanced despite his lack of money, and Agricola was granted a Master’s degree in 1539. In the Reformers’ Doctrine A key objective of the Reformation, the Bible in the vernacular, began to take a foothold in Sweden at the beginning of the 1520s. The translation of the New Testament into Swedish, which Gustav Vasa implemented, was completed in 1526, and the entire Swedish translation of the Bible in 1541. The Reformation and its resulting undertaking to use the vernacular were also the background for Mikael Agricola’s three-year study tour. In Wittenberg he could deepen his understanding of Greek and Hebrew, as well as draw upon the doctrine of the important reformers, such as Luther and Philip Melanchthon. Agricola wrote to the king that he needed, “genuine understanding of the Holy Book and of Christian doctrine,” in his future work in “the Province of Finland.” Around the year 1510, Agricola was born in Pernaja, and he moved to Turku in the late 1520s to be a clerk for the bishop. It was already at that time, in all likelihood, that he adopted the ideas of the Reformation. Before his study trip he was ordained to be a priest in Turku, and later advanced to be the bishop’s chancellor. Agricola worked in the ecclesiastical environment, where there were both priests satisfied with the status of the Catholic Church as well as priests promoting reformation. These mutually opposing schools of thought were united by Bible humanism, which emphasized the importance of understanding the original Bible languages. Young Agricola was, in fact, very interested in these, and before his time in Wittenberg he had become especially familiar with Greek. Also, his continued practice of the Hebrew language relates of his interest in the original languages. Above all, his apparent linguistic talent perhaps was the reason why Agricola was, in fact, sent to Wittenberg to learn these languages in preparation for his Bible translation work. Influence on the Development of Language and Culture During the time Agricola was studying, the Reformation, strongly personalized in Luther who held the professorship, caused unrest in the 1500s throughout Europe. However, in Sweden, it came about quite calmly without generating popular movements or other greater unrest, as happened in, for instance, the present-day areas of Germany and France. In Sweden, the Reformation occurred as a state-directed “royal reformation.” The first reformed Finnish language worship services were held in Stockholm, in 1533. It has been suggested that the practice of the vernacular worship service forced the Swedish state government to examine Finnishness in a new light, with its own cultural features and nationality, and not only as a geographical part of Sweden. In this sense, Agricola’s time of study in Wittenberg and his later work in developing the Finnish language occurred at a time when the Finnish national self-concept began gradually to emerge. Considered the father of the Finnish written language, Mikael Agricola later became a diligent clergyman and diplomat as well as a productive translator and writer, which was already foreshadowed when he wrote, “Where my duty of obedience and service is needed according to my calling, no neglect will be found in me.” The author is studying theology in the University of Helsinki, majoring in church history. ‍

John Stewart | The Voice of Zion June/July 2017 -- Half a millennium ago, Martin Luther was born into a world dominated by religious and political leaders steeped in antagonism toward the teaching of sound scriptural truths. It is not surprising, therefore, that marriage—an estate basic to human existence—was likewise a topic of extensive focus, discussion, and clarification in the life and times of Luther. Not only had medieval Roman Catholic teaching regarding holy matrimony deviated significantly from the Bible (celibacy of priests, etc.), but marriage had become widely misunderstood within the overall fabric of medieval society. Even though the Middle Age culture of Luther generally maintained a religious core, misunderstandings concerning marriage were widespread. For example, misunderstandings stretched to the point that many people failed to recognize procreation as a key purpose in God’s establishment of marriage, and sought methods to avoid acceptance of children, as had been the case in ancient Rome some 1500 years earlier1. As Luther characterized the society of his time: “Today you find many people who do not want to have children,” and described that understanding as “callousness” and an “inhumane attitude, which is worse than barbarous.”2 Although 500 years of global change has passed since the Reformation, key doctrinal issues of God’s kingdom remain unchanged. The concept of marriage—its sanctity, purpose, and nobility—exemplifies as clearly as any aspect of human life, the unchanging nature in the Christian concept of key home and family values. Begin with a Prayer Luther lovingly instructed that marriage should begin with a prayer: “Dear God, add Thy blessing.”3 He also emphasized the importance of understanding, openness, and discussion between believing parents and their children who intend to marry. Tied closely to a couple’s hope of establishing a marriage Luther said that the basic Christian concept of marriage “must be seen in the light of God’s Holy Word” in order that it be correctly understood. In reminding engaged couples to remember that “marriage should be brought about in such a way that we have God present,” he also reassured the pair to take heart that God helps in godly marriage.4“[God] established marriage for countless good purposes, and He himself joins the spouses. Nor does He only join them; He also blesses them.”5 Godly Marriage Luther defined the estate of Christian marriage as “the divinely instituted and lawful union of a man and a woman in the hope of offspring, or at least for the sake of avoiding fornication and sin, to the glory of God. Its ultimate purpose is to obey God and to be a remedy for sin; to call upon God; to desire, love, and bring up children to the glory of God; to live with one’s wife in the fear of the Lord; and to bear one’s cross.” Luther further explained how God had blessed Adam with a spouse, Eve, in accord with His command that they bring forth children (Gen. 1:28). Luther added, “But if no children result, you should nevertheless live content with your wife.”6In addition, Luther described how God also provided a spouse as a helper and companion in this life based on the Creator’s words: “It is not good that the man should be alone; I will make him an help meet for him” (Gen. 2:18).7 In recognizing that challenges can sometimes occur in marriage (because of our own sinfulness), Luther wrote: “In the household, quarrels and disputes arise between husband and wife” and noted that peace in the marriage can be disturbed in various ways.”8 But at the same time Luther also provided comfort, adding: “The Lord is at hand to oversee and direct marriages and households.” 9 Luther reminded married couples to recall Apostle Peter’s exhortation that spouses “love each other and to treat each other with respect and not as people are now in the habit of doing” (see 1 Pet. 3:1–7). Luther provided a beautiful example of a fine marriage from the Old Testament noting how Abraham spoke most respectfully to his wife Sarah, even in difficult moments they had faced in life (Gen. 20:11–13). 10 Marriage—a Place of Honor Marriage and the home, as Luther described, is a place where married couples (and their children if God has so granted) can “spend their time and dwell with joy,” touching on wedlock’s lifelong commitment that Christ described, “What therefore God hath joined together, let not man put asunder” (Matt. 19:6). Luther further wrote: “For the lawful joining of a man and a woman is a divine ordinance and institution. For is it not a great thing that even in the state of innocence [before man’s Fall into sin] God ordained and instituted marriage?”11 Luther added: “Marriage should be treated with honor; from it we all originate, because it is a nursery not only for the state, but also for the church and kingdom of Christ until the end of the world.”12 He further noted, “The best thing in married life, for the sake of which everything ought to be suffered and done, is the fact that God gives children and commands us to bring them up to serve Him. To do this is the noblest and most precious work on earth.”13 In Luther’s Ninety-Five Theses, he described the keys of the kingdom, which Jesus gave to His own through the Holy Spirit, as “the treasures of the church.”14 Yet today, believing couples and children in the Christian home find the gospel of the forgiveness of sins to be the power of God unto salvation even as Apostle Paul described in his time (Rom. 1:16). Sources: 1 Durant, Will. The Story of Civilization – Caesar and Christ. MJF Books, New York, 1944, p. 222. 2 Luther, Martin, Luther’s Works, Vol. 1, (St. Louis, MO: Concordia Publishing House (CPH), 1958), p. 118. 3 Luther, Martin, Luther’s Works, Vol. 54, (St. Louis, MO: CPH, 1967), p. 25. 4 Luther, Martin, Luther’s Works, Vol. 4, (St. Louis, MO: CPH, 1964), pp. 22-23. 5 Luther, Martin, Luther’s Works, Vol. 4, (St. Louis, MO: CPH, 1964), pp. 22-23. 6 Luther, Martin, Luther’s Works, Vol. 4, (St. Louis, MO: CPH, 1964), pp. 244. 7 Luther, Martin, Luther’s Works, Vol. 1, (St. Louis, MO: CPH, 1958), p. 116, 118. 8 Luther, Martin, Luther’s Works, Vol. 3, (St. Louis, MO: CPH, 1961), p. 55. 9 Luther, Martin, Luther’s Works, Vol. 3, (St. Louis, MO: CPH, 1961), p. 55. 10 Luther, Martin, Luther’s Works, Vol. 3, (St. Louis, MO: CPH, 1961), p. 353-354. 11 Luther, Martin, Luther’s Works, Vol. 1, (St. Louis, MO: CPH, 1958), p. 134. 12 Luther, Martin, Luther’s Works, Vol. 1, (St. Louis, MO: CPH, 1958), p. 240. 13 What Luther Says, p. 907, 2836. 14 Luther, Martin, 1483-1546. The Ninety-Five Theses, 1517, Thesis No. 62. ‍

Allen Pirness | The Voice of Zion June/July 2017 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it. —Matthew 13:44–46 Jesus taught many important teachings in His time on earth. This parable addresses the question of why God’s kingdom is dear to the believer and not to the unbeliever. The disciples of Jesus were perplexed why some believed and some did not. Many Are Called There are many examples in the Bible and in the lives of God’s children of people who have received the grace of repentance. They are unique but similar accounts of God’s rich and abundant grace that allowed each of them to find His kingdom here on earth. Jesus witnessed several of these occasions himself, as the Gospels have recorded for us. He also witnessed those sad occasions when God’s grace was rejected by people who were approached by it. An example that comes to mind is the rich young man who bravely came to visit with Jesus to hear from Him that he was great and others would do well to be like him. When he heard that in order to be heaven acceptable he would need to sell all that he has and give the proceeds to the poor and come and follow after Jesus, Scripture records that this man went away sorrowful. He concluded that he would have to give up more than he would gain. An example that comes to mind of an unlikely recipient of God’s grace call is the account of Saul of Tarsus (Apostle Paul). In a zealous darkness of self-righteousness, he was doing horrible acts of violence to the believers. God’s grace found Saul when he was abruptly stopped and shown that he was on the outside. Throughout the rest of his life he marveled at how God was able to convert him from unbelief to faith. He remained sorrowful over the unbelief of his family and over the things that he did in unbelief against the believers. Most of all he rejoiced in that he personally could believe his sins forgiven through Jesus’ merit. Joy of the Finder These two examples show how God can approach an individual with the call to His kingdom, and it can have different results. We can personally feel the sorrow over loved ones who do not believe and it can be a heavy trial in our life. The enemy would also like to tell us that there is no way we can be the only group of God’s children. The message that Jesus taught in this parable was not the sorrow over our loved ones’ unbelief or the doubts of the testament of the Holy Spirit, rather it is one of incredible joy and fortune to be a child of God. Jesus told His disciples, “Blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them” (Matt. 13:16,17). We have this same fortune, dear child of God, that our hearts are joined in unity with the teachings of the Holy Spirit. We own that greatest of treasures which is living faith in our hearts. This faith is an individual gift to each child of God. It is such a treasure that it will bring us from this life to life everlasting through the merit work of our Lord Jesus Christ. The Reward Is Great In heaven there will be no sorrow, fear, or doubt. There will be no memory of life on earth. There will only be everlasting joy that is not even possible for us to comprehend with our human mind. Don’t let unforgiven sin take this treasure of faith from you. The suffering that our flesh feels when we need to confess our sins and ask for forgiveness is nothing compared to the suffering that awaits unbelievers in eternity. Don’t let the enemy keep your mouth closed from confessing your sins and asking for the gospel. He would have you be as the countless people who passed by the field with the treasure and overlooked the pearl of great price, clueless of their value. This gift of faith is the most important thing you will ever have in life. Care for it with childlike humility, putting sins away as they burden you. ‍

Mark Wuollet | The Voice of Zion June/July 2017 -- When I think of the marvel of our instant access to messages, pictures, and videos of our loved ones, even on the other side of the world; the access to services, events, news, facts, research, products, and even business opportunities, I sometimes think of our dear sister in faith Eve. Eve, like each of us, was human and weak, and when she met with the master of subtlety, the Serpent, he beguiled and deceived her. None of us could have withstood his power. He drew her attention using his knowledge of God’s command, his knowledge of the Tree, and his knowledge of this dear innocent sister in faith, and asked, “Did God say you cannot eat of every tree in the garden?” Availability of Good and Evil The Internet today is like the tree of knowledge of good and evil. As Eve noted, “a tree to be desired to make one wise.” Who of us is not tempted by the desire to be wise? What the Serpent did not explain to Eve is that not only was this direct disobedience to God’s command, the first and original sin in Paradise, but it was the tree of knowledge of both good and evil. Could Eve have even understood this concept of evil when she dwelled in Paradise where she had never encountered evil? We all know that the Internet and social media represents both all the good and all the evil that we can find in the world. The Internet and social media is like walking down the biggest street in the world, where everything is offered before us. We can be tempted by all kinds of information —products, services, and a myriad of entertainment—anything we can think of. None of these were actually invented on the Internet, but what is new is instant access anytime, anywhere—even on our phones. Internet as a Tool I have long been an avid user of the Internet even before there was a worldwide Web or a Google. I was impressed when I was doing a research project for a client and was able to access information at a University research center without going to the library or even leaving home. Today I still do many projects, and the Internet gives me easy access to information. Google will even provide rough translations to information in many countries around the world. Everything is not on the Internet, but it usually provides a good start and gives connections to many experts who probably have information that I’m looking for. This is a tree of knowledge of good and evil, and it does not require much effort to find all the evil known to man on the Internet. This is a place of watching for every believer and for every home. God asked Adam, “Where are you?” He of course knew where Adam and Eve were, but He knew that they were hidden. Yet, where were they in their relation to Him as their Creator and Heavenly Father? God Knows All One illusion of the Internet is anonymity. It is easy for someone to search for anything if he or she thinks it’s hidden from others. Another symptom of this is a willingness to say just about anything if we think that those words cannot be traced back to us. This illusion emboldens our flesh. This is why God reached out to fallen man to ask, “Where are you?” God reaches out and calls to each of us even today. We know that God knows where we are and what we are doing. Another place of watching is the wide variety of entertainment so readily available on social media and the Internet. Much of this can start out fairly innocently, but quickly we can find ourselves watching something on YouTube that is not appropriate. Rockford Congregation Discussion In January, at a parents evening in the Rockford church, we discussed how we need to provide a refuge from the world in our homes, places that are safe from temptations and where the gospel is preached. We know that we each bring our own corrupt and weak flesh home every day, but we need to support our young ones and each other to battle against sin. Some families have put the computer in a central location so that no one is tempted to go to sinful websites, videos, games, or other inappropriate material. Social media is also a concern. What do we do when we have all the power of the Internet in our pocket on our cell phone? Many schools issue iPads or Chromebooks to students, and these are a central tool to their everyday class. The schools use some screening tools for these computers which limit what kind of sites they can access. Some parents said that they had installed software to filter out unwanted websites. Others said that they limited time on the computer and phones. We also discussed that we need to be good examples by not spending too much time on our phones or on the computer and to make sure that we are there in person for our children and each other. We need to be there for each other to preach the gospel when we fall into sin—even if we fall into sin on the Internet. ‍

Keith Waaraniemi | The Voice of Zion May 2017 -- God’s Word has been “written, that ye might believe that Jesus is the Christ.” The roots of the Catholic Church of Luther’s day are found in the Christian Church of the early New Testament period. Luther, a monk in the Church, began to see how it had strayed away from the teachings of God’s Word from salvation through Christ to the works of man. Nonetheless, living and saving faith had been preserved in the shelter of the Church. Luther himself, in deep distress and despair of conscience, was encouraged and consoled by a fellow monk to put his faith and trust in Christ’s redemption work. The freeing gospel gave new life to Luther but he would also face fierce opposition. Eventually Luther was summoned to the Holy Roman Empire Diet of Worms in 1521 to answer for his writings and teaching and to recant. There God gave him strength to say, “Unless I am refuted and convicted by testimonies of the Scriptures or by clear arguments…I am conquered by the Holy Scriptures quoted by me, and my conscience is bound in the word of God: I can not and will not recant any thing, since it is unsafe and dangerous to do any thing against the conscience” (HCC). The Holy Scriptures were his defense at the Diet of Worms, but most importantly God’s Word was dear because it revealed salvation through Christ to him. Yet for hundreds of years the Catholic Church kept the Scriptures hidden, only available in Latin for the privileged. Luther understood the need for a translation for the commoner and he undertook the task as a service to Chris­tians and for the honor of God through whom he himself was blessed (OLT). How Did Luther Translate? Following the Diet of Worms in 1521, Luther was declared a heretic. Territorial ruler, Frederick the Wise protected Luther by arranging to have him “abducted” and sent to Wartburg Castle. There Luther took on the monumental task of translating the New Testament, which was completed in just 11 weeks. After returning to Wittenberg, Luther received the assistance of his colleagues in revising, editing, and polishing his translation. In September of 1522, nine months after Luther had begun his work in Wartburg, his New Testament reached the book market! An estimated 5,000 copies were sold in the first two months at a price equivalent to a half month’s salary of Professor Bugenhagen, one of Luther’s colleagues (CH; HCC; TSGB). Next Luther turned to the Old Testament. It was completed in 1534. Though Luther was well-versed in Greek and Heb­rew, he saw the necessity of forming a “translation committee,” which he referred to as his “Sanhedrin” including such co­­workers as Philipp Melanchthon, Justus Jonas, John Bugenhagen, and Caspar Cruciger. Luther said, “Translators must never work by themselves. When one is alone, the best and most suitable words do not always occur to him” (CH). Luther’s translation philosophy fell somewhere between literal and free. He wanted the German Bible to be in the spoken rather than in a more formal written German so the commoner could understand the text. He wanted his translation to speak like “the mother in the home, the children on the street, the common man in the marketplace” (OLT). Luther’s translation of the Bible into German was not a first, but differed from earlier German translations, none of which “had the majesty of diction, the sweep of vocabulary, the native earthiness, and the religious profundity of Luther” (HIS). How it sounded was important to Luther and the translation had to pass the ear test. Luther’s approach was one of rendering the spirit of the foreign language into the new language. About translation, Luther said, “In rendering Moses, I make him so German that no one would suspect he was a Jew” (CH). Luther’s German Bible “sounded natural when spoken as well as read, its cadence and readability have made it a popular Bible in Germany to this day” (CH). It is said to even be superior in literary quality to the King James Bible that came later. Yet, regarding crucial passages of doctrinal significance, Luther said, “I have kept to the original quite literally and have not lightly departed from it” (OLT). Luther also ac­­knowledged that some portions were particularly challenging, “In translating Job, Master Philip, Aurogallus, and I labored so, that sometimes we scarcely handled three lines in four days” (OLT). Luther was also meticulous in finding the correct terms for the translation. He was not afraid to solicit the help of language scholars and also other experts when searching for specific terms such as names for birds and animals. To properly name the precious stones in Revelation, chapter 21, Lu­­ther examined the court jewels of the Elector of Saxony. In order to specifically describe inward parts of Old Testament sacrificial animals, Luther inquired of a butcher at a slaughterhouse (HIS). Luther colorfully described the challenges of making the prophets of the Old Testament speak German, “O God, what a hard and difficult task it is to force these writers, quite against their wills, to speak German. They have no desire to give up their native Hebrew in order to imitate our barbaric German. It is as though one were to force a nightingale to imitate a cuckoo, to give up his own glorious melody for a monotonous song he must certainly hate” (CH). Luther’s Bibles also contained many illustrations, woodcuts by artist Lucas Cranach and others. They also included Luther’s prefaces to various books of the Bible and marginal notes, which help the reader better understand the text. Luther’s Preface of the Letter to the Romans is one of Luther’s most noteworthy writings (TSGB). Doctrinal portions were of utmost im­portance. While addressing the papists’ criticisms, in his Open Letter on Translating, Luther defends the doctrine of justification with his inclusion of the word solum (alone). “Actually the text itself and the meaning of St. Paul urgently require and demand it. For in that very passage he is dealing with the main point of Christian doctrine, namely, that we are justified by faith in Christ without any works of the Law” (OLT). Bible in the Vernacular and the Reformation With the invention of the printing press in 1440 and its further development in the decades to follow, Luther’s translations of the Bible became bestsellers. The novelty of having an affordable book in one’s home for the first time made Luther’s German Bible a must read even by those who may not have been concerned about matters of the soul. “Everyone read Luther’s new Bible or listened to it being read. Its phrasing became the people’s phrasing, its speech patterns their speech patterns…It formed a linguistic rallying point for the formation of the modern German language.” This had far-reaching impact on the nation. No other work equals it in uniting several regional dialects into one language (CH). Demand for Luther’s Bible was astounding even in today’s terms. Wittenberg printer Hans Lufft first printed Luther’s translation of the whole Bible in 1534. Over the next forty years, he printed and sold a staggering 100,000 copies (COR). The Bible in the vernacular or language of the people made God’s Word dear. Common man could read, understand, and discuss matters of salvation not only with one another but with the privileged few, even with the priests. One strong point of Luther’s translation over others was the way it ordered the books of the New Testament. Previous translators ordered the books as they desired, but Luther’s order was according to Christ’s prominence in the book, consequently the Gospels are first in the New Testament. Luther’s translation had significant influence beyond the borders of Germany. English Bible translator William Tyndale fled England to the European Continent during Luther’s time and the two of them possibly met each other. Finnish theologian and Bible translator Mikael Agricola was also a student of Luther. Like Luther, Tyndale was translating the Bible using original Hebrew and Greek texts. Tyndale followed Luther’s lead regarding order of the books in the Bible and many phrases of Luther came to us via Tyndale, who also favored phrases applicable to common people over Ecclesiastical terms. The King James Version extensively draws on Tyndale’s work (CH). Christian Faith’s Highest Authority In Luther’s battle with the Catholic Church, the authority of Scriptures became a principle of the Reformation. The same principle is reflected in the Constitution and Position Statement of the Laestadian Lutheran Church today: We believe that the Bible is God’s Word. While men have written the Scripture, they have not done so as an expression of their own will, but God has moved them by His Spirit to express His own will (2 Peter 1:20,21; 2 Tim. 3:16)…God’s Word is Christian faith’s highest authority, and thus Christian faith’s guiding principles and doctrine must be examined and evaluated in the light of God’s Word (LLC). For the believer, the Bible is God’s Word or speech to us in which He reveals himself and makes His will known to us. Above all, we see His love for sin-fallen man in His Son, Jesus Christ. Luther taught that when reading God’s Word, we must find Christ in it. He writes in the preface to the Old Testament, “What is the New Testament but a public preaching and proclamation of Christ, set forth through the sayings of the Old Testament and fulfilled through Christ?” (POT). The Apostle of Love writes that God’s Word has been “written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:31). It feels secure and comforting that our faith is not based on our own understanding, but on God’s Word, which He opens through the Holy Spirit in His congregation. Sources: HCC, Schaff, Philip, History of the Christian Church, vol. VII, ch. 3, sec. 55. OLT, Luther’s Open Letter on Translating, Luther’s Works American Edition, Vol. 35, pp. 181–202. TSGB, Kretzmann, P.E., The Story of the German Bible, p. 45. CH, Henry Zecher, Christian History, Issue 34, The Bible Translation that Rocked the World. HIS, Bainton, Roland, Here I Stand, A Life of Martin Luther, p. 327. COR, comhttp://rmc.library.cornell.edu/Paper-exhibit/luther.html LLC, LLC Position Statement, Section 1, Items 1& 2. POT, Luther’s Prefaces to the Old Testament, Luther’s Works American Edition, Vol. 35, p. 236. The English Bible in Our Vernacular Martin Luther’s emphasis on the Bible being in the language of the people speaks to the purpose of LLC’s current study of English Bible translations by a group consisting of the following individuals: Jon Bloomquist, Jim Frantti, and Jouko Haapsaari, John Lehtola, and Keith Waaraniemi. This Bible Translation Evaluation Committee was formed to evaluate English Bible translations seeking to identify one or two translations to recommend as reference and study tools to help us better understand the King James Bible’s 17th century English and to assist in foreign mission fields. May God lead and guide in this sensitive and important work. ‍

Carey Simonson | The Voice of Zion April 2017 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.—Luke 13:31–35 Passion The fifth Sunday in Lent is Passion Sunday. Here Passion means the suffering Jesus experienced on Maundy Thursday and Good Friday during Passion Week (the week prior to Easter). In our text, the Pharisees warned Jesus that Herod wanted to kill Him. Jesus replied, “Be­hold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.” Jesus refers to His coming resurrection from the grave on Easter, a victory over sin and death. Jesus knew that He must continue the work that His Father had sent Him to do until it was time for Him to be crucified (John 9:4). His work was to preach the gospel of God’s kingdom and to call sinners to repentance (Matt. 4:17; Mark 2:17). Jesus also performed miracles “that you may be­­lieve that Jesus is the Christ, the Son of God, and that believing you might have life through his name” (John 20:31). Jesus continues: “Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.” Only at the appointed time would Jesus suffer and die. He was willing and prepared to give His life so that all people could have life by believing on Him (John 3:16). Christ's Love Calls, Gathers “O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!” When we read these words we can feel the love that Jesus had for the people of Jerusalem, the spiritual center of His Jewish nation, even though they had rejected Him. This is the same love that Christ extends to people of all nations. We may wonder: how could someone reject this loving call? However, Scriptures say: “But though He [Jesus] had done so many miracles before them, yet they believed not on Him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them” (John 12:37–40). Christ’s love calls all sinners to come to Him and gathers His own to a place of rest. “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matt. 11:28). Holy Spirit Calls, Gathers Jesus promised that the Holy Spirit would continue His work when He returned to the Father in heaven. “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). Thus, the Holy Spirit continues the work of calling sinners. “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Rev. 22:17). This call is not an earthly or fleshly call. It is a spiritual call. A call to drink of the living waters that flow in God’s kingdom. These waters are the gospel of the forgiveness of sins and give life to those who believe. Just as Christ yearned to gather the children of Jerusalem “as a hen doth gather her brood under her wings,” the Holy Spirit yearns to gather God’s children together to­­day. We only need to submit to this love and allow ourselves to be in the tender care of the Holy Spirit in God’s kingdom. In this care we are secure and protected, which contrasts Jesus’ prophesy for Jerusalem. “Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.” The multitudes would praise Jesus as He entered Jerusalem on Palm Sunday (Matt. 21:9), but would shout “Crucify him, crucify him” (Luke 23:21) on Good Friday. Later, the visitation of the Gentiles would begin (Act 13:46) and the city of Jerusalem would be destroyed by the Romans. Nevertheless, in God’s kingdom even the servants have plenty to eat (Luke 15:17) and through eyes of faith, revealed by the Holy Spirit, we see our Savior and Redeemer Jesus Christ. O blind and foolish nations, will you the Savior shun? The kingdom He established is not an earthly one. No pow’r can overthrow it, nor earthly wisdom know it. Hosanna to the King, O daughter of Zion, sing! The city Jesus entered, its temple is no more; its festive songs are silenced, its sacrifices o’er. But Zion, silent never, proclaims Him priest forever. Hosanna to the King, O daughter of Zion, sing! (SHZ 5:4,5)

Walt Lampi | The Voice of Zion April 2017 -- New Publication Director's Reflections LLC publications work is a calling, too. To do the work one must believe in it and its overarching purpose to unify God’s children in love, life, and doctrine. Through the various publications, the readers and listeners find hope, comfort, and guidance on the way to heaven. Publications work serves the children of God and edifies His kingdom. From Contributor to Editor Becoming LLC’s Publications Director and an editor has placed me in a unique position. I have long been a contributor to the Voice of Zion and on occasion to the Christmas in Zion. Now I receive the writings of others and help prepare them for publication. The editors strive to keep the “writer’s voice,” yet editing is necessary too. I knew little of the behind the scenes activities that it takes to publish written or electronic material. The work is time consuming, demanding, and doesn’t end at the close of the work day. There is also joy, and all who partake share the belief that publications are part of gospel work and inspired by the Holy Spirit, for the believer’s benefit. As a Driven Nail Becoming the director has made me ponder the purpose of our periodicals, the Voice of Zion, Shepherd’s Voice, and Christmas in Zion. Their names now seem to stand out in a way I had not noticed before. I marvel at how closely each name reflects the purpose and content. The message of each is as a “driven nail,” for the “words of the wise are as goads, and as nails fastened by the master of assemblies, which are given from one shepherd” (Eccl. 12:11). Solomon’s words picture how words are used to build and shape our lives. We are the workmanship of God (Eph. 2:10). One People, One Congregation - One Calling, One Hope I believe that the Voice of Zion is the written “voice” of God’s kingdom on our continent. Through its articles, we are united in doctrine, faith, and fellowship and are encouraged to continue this mutual journey toward heaven. By reading it one realizes that we are one people and one congregation, united together in one calling and one hope. We are not independent federated congregations or individuals be­­lieving in different ways but rather one spiritual congregation, the body of Christ on earth. We can join with Apostle Paul’s thought that we are “no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God” (Eph. 2:19). The Good Shepherd Gathers The Shepherd’s Voice is also such a telling name. It stirs one’s imagination to picture the Good Shepherd, Jesus, speaking to little children gathered around Him who listen intently to every word. The text and pictures comfort them and plant the seed of God’s Word in their tender hearts. They are en­­couraged in faith and to see God’s kingdom as a secure place to live. By reading to our children we help in gospel work and heed the command of Jesus to “Suffer (permit) the little children to come unto me, and forbid them not: for of such is the kingdom of God” (Mark 10:14). Christmas in the Believing Home Christmas in Zion brings the real meaning of Christmas into our homes. It is found in the birth, life, and resurrection victory of Jesus Christ. In it we can read the many Bible passages and explanations that prophesied of His coming and of the fulfillment of the promise. These assure us of the firm foundation on which our faith and hope is built. We are comforted and encouraged too by the life stories of those that have faced adversity but who continued in faith because the reward is great. We read how the traditions for celebrating Christmas have changed and how cultures vary but also that the good message of the birth of Christ doesn’t change and has transcended generations. Music, Poetry, Books LLC publications also include Christian music and poetry, both of which uplift the heart. Numerous books on doctrine and life are written to establish and guide us on the journey. By the means of the various publications, I believe the Good Shepherd has prepared a table for us in the presence of our enemies (Ps. 23:5). We can nourish our souls by taking time to read and listen. Our Hope My hope and all who labor with me is that the children of God would value and use the various publications for the strengthening of faith. They prompt us to discuss the “way and journey” with our friends, children, and grandchildren. They comfort us in times of distress and doubt. ‍

Pekka Kinnunen | The Voice of Zion April 2017 -- The Reformation's Message This year marks the 500th anniversary of the Reformation and in particular the work of Reformer Martin Luther. The Voice of Zion will celebrate that important time in history and its profound meaning to our faith by a series of articles that will continue into 2018. The following article is translated from the Päivämies. It has been written by Rovasti (Dean) Pekka Kinnunen who is a retired pastor of the Finnish Lutheran Church.The SRK is working on a book about Luther and the Reformation. The LLC intends to publish the book in English. According to legend, on October 31, 1517, Augustinian monk Martin Luther posted 95 theses, or arguments against the sale of indulgences, on the church door of Wittenberg Castle. The actual theses-nailing incident is not certain and may well be an assumption. In any case, Luther drew up and sent his theses to Archbishop Albrecht of Magdeburg. The Roman Pope had previously assented to eight years of indulgences, the proceeds of which would be used for the repair of St. Peter’s Basilica in Rome, or so it was told to the people. The other half of the funds was going to Archbishop Albrecht’s debt. He had purchased a number of official posts from the Pope, and was in debt to an Augsburg brokerage house. Luther did not know about the latter use of the money when he began his struggle. Finding Righteousness of Faith What earlier events gave rise to the battle conditions? In 1505 at the age of 21, Luther entered the monastery to find peace for his heart. However, the time in the monastery did not bring him what he sought deep inside. He describes what he felt in that state of mind: “The phrase ‘God’s righteousness’ was like a lightning strike to my heart. For when I, as one under the Pope’s authority, read Psalm 31:1: ‘Deliver me in thy righteousness’ and Psalm 86:11 ‘in thy truth,’ I thought immediately that this righteousness was the punitive rage of God’s wrath. Right from my heart I hated Paul when I read: ‘The righteousness of God [is] revealed from faith to faith’ (Rom. 1:17).” Luther continued: “It is true that I have been a pious monk and kept my order’s rules so precisely that I can say: If ever a monk, by merit of his monkhood, has made it to heaven, I, too, should have been able to get there. All my monastery comrades, who knew me, would surely testify of this. For I would have, if it would have lasted (even) longer, tortured myself to death, in watching, praying, reading and doing other work.” (Weimar edition of Luther’s works 38, p. 143.) Luther transferred from the monastery to Wittenberg University as a teacher and obtained his doctorate in 1512. By this time, he found faith and the righteousness of faith. He says this in the so-called table talks: “Under the Pope’s authority I was a deeply struck down monk and always in the greatest distress. I finally received consolation from a certain brother, with these words only: ‘He himself (Christ) has offered hope. Our salvation is faith in God; why should we not be willing to trust God, who asks for, and commands our hope of us?’ With these words, he made me alive again.” Some who write of Luther’s life refer to this, his own account, and see it as his conversion. This experience is connected to the so-called tower experience, of which Luther tells in the preface to his works in the Latin language. Luther’s study room was in the Augustinian monastery’s tower wing. In studying Scripture night and day, it be­­came clear and opened to him “that which the gospel reveals.” Many, like Luther, have felt the same way after accepting the good news of the gospel. In like manner it happened when Paul preached in Berea, an event to which Luther refers in his writings. When the people believed God’s Word, they studied the Scriptures after the fact to see whether things were so (Acts 17:11). According to his own account, Luther studied about God’s grace in the Bible in the same way. In particular, he had before him Romans 1:17: “The just shall live by faith.” Luther recalls: “There I began to comprehend God’s righteousness as that upon which a righteous one lives, as a gift of God, namely by faith. The gospel reveals the righteousness of God…by which the merciful God justifies us through faith; as it is written, ‘The just shall live by faith.’” He felt as if he had entered the gates of Paradise. The Holy Spirit Opened Understanding About 20 years later, Luther recalled that phase: “The words ‘God’s righteousness’ and ‘righteous’ struck my soul like lightning: If I heard them, they horrified me. If God is just, He must mete out punishment. But when once in this tower and chamber I pondered these words (Rom. 1:17) ‘The just shall live by faith’ and ‘righteousness of God,’ I soon thought about the guidance of God’s grace: If the righteous are to live by faith, and if the righteousness of God is to bring salvation to everyone who believes, it cannot happen on our own merit, but by God’s mercy. For God’s righteousness is that we are justified and redeemed through Christ’s righteousness. Now, these words became the sweetest words to me. In this tower, the Holy Spirit opened Scripture to me.” Luther’s comprehension of the righteousness of faith was reflected in his lectures. In particular, his Epistle to the Romans lecture shows that he broke with the scholastic teaching of his time on faith, which relied on man’s ability and free will. Reformation Battle Begins The question in indulgences was the buying of freedom from punishment for sins with money. Luther himself had received the forgiveness of sins through faith and been freed from the guilt of sin. His letter containing the theses to Archbishop Albrecht was polite, but the actual matter at hand was clear and stark: He asked the archbishop to annul the indulgence decree. The archbishop acknowledged receiving the arrogant Wittenberg monk’s tract. He sent the theses on to Rome, apparently due to the fact that the theses had received widespread public attention in Germany. A contemporary wrote: “Within two weeks the theses spread throughout all Christendom, just as if the angels themselves would have been the messengers.” A lot of fumbling is still apparent in the theses, but we can clearly see the main principles on the key issues. The main thesis is the criticism of the practice where a person tries to reconcile his sins with money.The preceding theses already were the lead-in for it: 1. When our Lord and Master Jesus Christ said, “Repent’’, he willed the entire life of believers to be one of repentance. 5. The pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons. 27. They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of purgatory. 32. Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally damned, together with their teachers. 37. Any true Christian, whether living or dead, participates in all the blessings of Christ and the church; and this is granted him by God, even without indulgence letters. 42. Christians are to be taught that the pope does not intend that the buying of indulgences should in any way be compared with works of mercy. 43. Christians are to be taught that he who gives to the poor or lends to the needy does a better deed than he who buys indulgences. 49. Christians are to be taught that papal indulgences are useful only if they do not put their trust in them, but very harmful if they lose their fear of God because of them. 62. The true treasure of the church is the most holy gospel of the glory and grace of God. In the theses there was still much that Luther later wished to forget. He was still the Roman Pope’s faithful servant. Nevertheless, his folksy presentation and the main principles of faith he put forth garnered unusually broad support throughout Germany. When he summed up the teaching of the theses in his published tract, his comprehension of the righteousness of faith was already therein: “If anyone thinks himself able to make recompense for his sins, he is badly mistaken: After all, God always forgives sins for free of His infinite, precious grace and wants nothing in payment for them other than that man would thenceforth live a proper life.” Luther’s relationship with the Pope and the Church’s teaching changed. In his battle writings on the Babylonian captivity of the Church, he returns to these [Reformation] phases: “I wrote about indulgences two years ago, but in such a way that now publishing the entire booklet comes back to haunt me. At the time, I was, in fact, still under the power of the Roman tyranny’s superstitious worship.…Indulgences are the heinous invention of the Roman pacifiers.” Alone by Faith, Alone by Grace, Alone for Christ's Sake Before the papal court reacted to the theses, a debate was held in Heidelberg on April 25, 1518. Johan von Staupitz, chief inspector of Augustine monasteries, offered Luther an opportunity to defend his doctrine. At the debate Luther presented the doctrine of faith that human deeds do not lead to righteousness, even though they might seem good. Attempting this, man adds sin upon sin and becomes twice as guilty. Man is free only to commit sin. The point was aimed at the Church’s view of human abilities, goodness, and honor. It was also reflected on the pursuit of earthly honor and power. The righteousness of faith means rejecting one’s own road for the sake of Christ’s merits and the way of the cross. Only through that will one come to know God. Luther never relinquished this theology of the cross. The Scripture Principle Arises It was demanded that Luther come to Rome for a hearing in August 1518. Making that happen was delayed, however, in that the Pope needed the consent of the Duke Frederick, Elector of Saxony, who protected the Wittenberg University teacher. Luther’s renown had risen, and it benefited the newly established university. Nevertheless, Luther was forced to appear for interrogation before Cardinal Cajetan at the Diet of Augsburg in October 1518. In announcing this to the Elector of Saxony, the Pope also insisted that this “child of corruption, brother Martin Luther” be handed over to the Holy See. The situation was difficult. In Augsburg three interviews were held. One phrase was required of Luther: I recant. It did not come. A key question was of the cache of merits which Christ had earned, which the popes had used as the basis for their power of the keys. The Pope could release Christians even from sin’s temporal punishments (indulgences). Another contentious issue was the Pope’s position of being exclusively authorized to interpret Scripture. The Augsburg discussions were fruitless. Upon learning that Rome intended to use violence against him, Luther left the city in the night at the Elector’s exhortation. In January 1519, the Pope’s notary made an attempt at reconciliation in the Elector’s Wittenberg castle. Luther was to give a conciliatory statement and ask forgiveness for his zealousness and then remain silent, at which point his opponents would also become silent. Luther was ready for this. He still felt himself to be a faithful servant of the Church. His opponents, however, did not leave him in peace. In the summer of the same year, he, with Professor Eck, attended a debate in Leipzig where he announced his adherence to the Scripture-only foundation. The formal principle of the Reformation had been publicly spoken aloud. The Scripture Principle, which Luther proclaimed, be­­came the Reformation’s abiding principle. Luther did not try to establish a new church, but rather to return to the teachings of apostolic times by removing deviations and interpretations that had come later. These had taken [the Church’s teachings] away from the core of Scripture. From this emerged an intensely contentious question, both in the debate with Eck and in later stages. What is surprising is the great amount of interpretation and use of Scripture in Luther’s works. ‍

Jouko Haapsaari | Shepherd's Voice December 2020/January 2021 - Home and Family Article -- When I was a little boy, I had the habit of going to my believing mother every evening to hear the gospel. She preached to me the happy message of the forgiveness of my sins. I used to preach the same gospel to her. My mother was a believer, but my father wasn’t believing at that time. I didn’t understand it then, but I have thought about it later. When my mother and I preached the gospel to each other, it must have been an important moment to her, since her husband didn’t own the living gospel. It may have also been a deep reminder to my father about the gift of the forgiveness of the sins. It was Jesus who said the words of our theme, “It is more blessed to give than to receive.” It was likely a memorable lesson for the disciples, because they spoke about it. Even Paul, who never saw Jesus himself, knew about it. These words are not recorded in the Bible as words of Jesus, but apostle Paul said them to the elders of a certain congregation. He specifically mentioned that they were the words of Jesus. You may wonder what you can give since you are little and perhaps don’t have much money to buy things. As a parent and grandpa, I’d say: give what you have! What could that be? You have much love and forgiveness, and you can share joy by being forgiving and helpful to your parents and siblings. Maybe you could open the door for an elder who is entering a building? That kind of act of kindness may brighten someone’s day. Our children once brought fresh baked goods to an elderly minister and his wife, Einari and Kerttu Lepisto. They lived near us in Finland. Our children were so pleased when they came back. They had had a wonderful experience in that believing home. Einari and Kerttu were surprised and happy for the goodies. They asked the kids to come in and served them the treats they’d just baked. Their thankfulness and joy warmed our children’s hearts and they had a long-lasting learning experience. Love makes us willing to help and serve! Things to Visit About: How does it feel when someone gives you something? How do you feel when you have made another person happy? What might prevent you from serving someone else?