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Dan Rintamaki | 1996 LLC Outlook Summer Services - Youth Discussion - June 25 -- Christian courtship has often been discussed in God's Kingdom. Most recently, this was the topic for a youth discussion at the Winter Services in Phoenix. It is such an important matter that the Holy Spirit has seen it good to address it again here at the Summer Services. By faith we trust and believe that our Heavenly Father will guide us, teach us, and establish us even further on His imperishable Word. Is not this our prayer, dear brothers and sisters? In the book of Genesis, chapter 2, verse 18, God said: "It is not good that man should be alone." God in His love for His created man saw this need and provided Adam with a help mate. Moses writes, "Therefore shall a man leave his father and his mother and shall cleave unto his wife: and they shall be one flesh" (Gen. 2:24). Thus God has established marriage. It is God's will that what he created would continue and so he commanded Adam and Eve: "Be fruitful and multiply and replenish the earth" (Gen. 1:28). Thus God has linked procreation to marriage. Christian courtship should begin with the prayer that God would grant His blessing. It should begin only with the purpose and hope of a lasting marriage. Christian courtship is such a serious matter that we should avoid foolish matchmaking, and excessive teasing. It is good to be thoughtful and considerate as to not interfere in the lives of fellow travelers in faith. In the world courtship or dating is commonly viewed as entertainment or for getting to know many different ones. One is then able to choose wisely that best one. Experimenting with sexual relations and even living together outside of marriage are also widely accepted in our society. According to God's Word this is adultery and adulterers shall not inherit the Kingdom of God (Gal. 5:19-21). In Christian courtship, sexual relations are not permissible. The sin of adultery results in the loss of faith. After the fall of Adam and Eve, the enemy of souls continued his evil work. In Genesis 6:2 it is written: "That the sons of God saw the daughters of men that they were fair, and they took wives of all which they chose." Jesus referred to this time saying, "They were eating and drinking, marrying and giving in marriage" (Matt 24:38) before God destroyed the world with water. It is truly a serious matter when believers look to the world for a spouse. When a believer begins to court an unbeliever and considers an unbeliever for a spouse, it indicates an inward fall. The Word of God teaches in 11 Cor. 6:14: "Be ye not unequally yoked together with unbelievers." It is sin. Disobedience will eventually result in shipwreck of faith. Courtship with unbelievers is not a form of mission work. Anyone who receives the grace of repentance understands through faith that it is entirely the grace work of God. Also, if repentance is made for any other purpose than soul's salvation, it is a false repentance and wrong. Only God is able to draw one into His Kingdom. Luther explains that God calls sinners by the Holy Spirit through the Gospel. If there is interest between a new convert and another believer, God's congregation has advised them to wait until the seed of God's Word has had time to take root and the fruits or the repentance are visible. Jesus says in Matthew 13:23 "But he that received seed into the good ground is he that heareth the word, and understandeth it: which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. In this way a new brother or sister in faith is nurtured in the love and fellowship of the believers. As Apostle Peter has written in his second epistle, chapter 3:18: "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." Dear young friends in faith, when you feel you want a life's companion, pray to the Heavenly Father. Ask Him to help you and guide you. Ask Him for patience to wait for the appropriate time. Pray after the example of our Lord and Saviour Jesus: "not as I will, but as thou wilt" (Matt 26:39). Pray for strength and understanding to accept God's will if He does not provide a mate. In I (Cor 7:7-8. Apostle Paul teaches that it is good to abide even as he that is, unmarried. Those who do not have the responsibilities of family life are able to devote more of their attention to the work of God's Kingdom. It is not a disgrace to remain single. The unmarried are not any less precious before God. Among believers, the single, widows and widowers are carried in the same mutual and forgiving love of the Lord Jesus Christ. It is good to be content with our lot in life, knowing we have a far better hope in things to come. Jesus teaches in Luke 10:20 "Rejoice, because your names are written in Heaven." When considering courtship it is advisable to think of the practical aspects. A good question to begin with is: Am I really ready to get married, establish and support a home and family? This is especially true for young people who are in school or college studying and preparing for their future. There are very serious responsibilities involved. Sober thinking and caution are certainly in order. When courtship does begin, the best and most precious advice is found in God's Kingdom "which is the pillar and ground of truth" (I Tim 3:15). Getting to know one another in the company of believers is advisable to resist temptation. Avoid long moments alone. In mutual honesty, acknowledge that flesh and blood is indeed flesh and blood. Luther says that when hay and flame come together, there is a disaster. Apostle Paul advises in I Thes. 5:22 "to abstain from all appearance of evil." Dear young brother and sister, careless courtship and disobedience to the voice of the Holy Spirit will certainly result in deadly wounds of the conscience. It is truly worthwhile to be mindful of these matters and to begin marriage on a pure and wholesome foundation. Mutual faith and love are the indescribable gifts of God unto man and woman. They are preserved at the throne of grace, to which sinners are invited. It is here in the midst of God's Kingdom where the voice of the blood of our Lord and Saviour yet speaks. Believe even now the forgiveness of all journey faults and sins in Jesus' Holy Name and Precious Blood.

Various | 2017 September Voice of Zion -- The LLC’s Home and Family committees were established in 2012. In September of that year, committee representatives from many congregations gathered at Stony Lake Camp to discuss and organize this work. In recent years, congregations have requested workshops in their areas to continue discussing the work and how to best support others. God’s love causes His children to desire to help all neighbors in need. This year, such workshops were held in Menahga, Minn. and Dunblane, Sask. Preventative Gospel Work Home and Family, Diaconal Workshop Held in Menahga, Minn. The Work Continues. Earlier this year, Keith Waaraniemi, of the Minneapolis congregation, and Jouko Haapsaari, of the Rockford congregation, journeyed to Menahga, Minn. to visit with the northern Minnesota congregations’ Home and Family committees about this important work. Waaraniemi brought out that this is not new work, as Jesus taught in the Second Commandment, “Thou shalt love thy neighbour as thyself” (Matt. 22:39). Home and family and diaconal work are about personally believing and then preaching this gospel of the forgiveness of sins to others. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Rom. 1:16,17). The gospel is for the support of both families, and individuals. We need to encourage those with heavy trials and help them to remember the joy of believing and the joy of our families. We learned much about supporting homes and families. We were reminded how God’s Word is our foundation, and we can turn to it for instruction. God’s grace and truth is revealed by the power of the Holy Spirit. Our faith helps to protect against harmful influences. Connections to believers is a source of strength. Marital relations can be nurtured in God’s kingdom. The Work is Not Done Alone In visiting about the work, the committees were reminded of their duty to guide, while engaging the help of other congregation members. Apostle Paul reminds how there are diversities of gifts, but the same spirit (1 Cor. 12:4). We desire to support the small home congregation, where the teaching is the most important. By using the gifts in the congregation, the hands of a tired and weary traveler can be lifted by a circle of friends who are willing to help. This circle includes those closest to the person or people in need of help, and can be guided by the Home and Family committee. This is all God’s work, and all honor and glory goes to Him. Preserving the Family Unit “Preserving the Family Unit,” presented by Haapsaari, was timely and based on God’s Word. He shared examples of his life when touching on many issues. Forgiveness is needed to preserve the family unit. God’s Word instructs husbands and wives how to treat each other, using Christ as the example. God’s kingdom is a level-headed flock, and the family is a small congregation where children can be taught about God’s kingdom. The home should be a good and safe place to dwell, where above all things, love prevails. Forgiveness is not only from our lips, but from our heart. Love is like the mortar between bricks that holds everything together. It is good if we can join into the hopes and prayer of Joshua, who said, “As for me and my house, we will serve the Lord” (Josh. 24:15). Isaac Ylitalo, of Menahga, came to the workshop. “It was nice to listen to the committee’s ideas and to hear the supportive comments from others in our area,” he said. “It seemed that everyone was wanting to learn more ideas, rather than only trying to teach.” Scott Hillstrom and Rod Nikula Let Us Love One Another Home and Family, Diaconal Workshop in Dunblane, Sask. Members of the Home and Family and diaconal committees in Saskatchewan and Alberta gathered in May at the Dunblane church for a workshop led by Keith Waaraniemi and Adrian Pirness. As one participant put it at the end of the day, “It was a wonderful day.” God’s Love Guides the Work The workshop began with opening devotion by Waaraniemi, during which we were reassured that despite feelings of emptiness, we can “pour oil” from one vessel to another, or work together and move forward. We were reminded of the love that Jesus had for Mary and Martha at the time of their brother Lazarus’s death. God’s love among the believers, also today, constrains us to do this important work. Pirness’ presentation that followed focused on the history of Home and Family work and the nature of preventative gospel work. It has been done through the ages. God’s Word directs us to believe in God and love one another. If our focus is on support and encouragement of our families and each other, we can prevent problems from occurring. But when trials do come, we are instructed to “bear one another’s burdens,” through our connections with other believers. As committee members, we can ask ourselves—what can we do to help to strengthen connections, and to help foster love among the members of our congregations? Focusing the Work During the discussion, we talked about where we should be focusing our efforts in our congregations. Each of the committees reported on activities that have been organized in their areas, and Waaraniemi gave examples from other congregations. It was interesting to note how the needs in each congregation can differ depending on its size and demographics. Some activities that work well in one place may not be as fitting for another. The work also happens on its own, without formal organization from a committee. The afternoon discussion touched on how congregation members can become involved in the work. Fostering connections between the elders and the children and youth would be beneficial. Inter-generational friendships bring much joy and benefit to each side! There were discussions on providing congregational support for students going to opisto, or for one or two couples to attend couples camp. The topic of addictions also came up. This is an issue that is prevalent in our time, and where education and discussion are needed. Technology and the need for vigilance in this area was spoken about as well. Trust in God’s Help Duane Pirness gave the closing devotion, reading from Colossians 3: “Put on…bowels of mercies, kindness, humbleness…put on charity, which is the bond of perfectness...do all in the name of Jesus, giving thanks to God.” The matters discussed during the day are all part of the time we live, and we want to trust in the Heavenly Father’s help. Even though the times, temptations, and phenomena change, God’s Word does not change. It is the foundation on which we can base our lives. The love that Christ instructs us to have for one another helps us to forebear and forgive each other. God has revealed to us that Home and Family work is important, and we do it according to His will and timeframe. Workshop attendee, Krista Simonson, of Saskatoon, Sask., says, “It was a chance to discuss timely matters and the most important matter, which remains the same over all time. We were reminded that God will continue to help and guide. We can trust in His good care.” Laura Pirness

Nathan Muhonen | 2018 April-May Shepherd's Voice -- Dear God, Can You See into My Heart? We often wonder, what is God like? Is He big or small? Does He look like us, or can He even be seen at all? Can He see me and everyone else at the same time? What does God think about me when I’m naughty? All kinds of questions like these can go through our mind. One way we can learn more about God is by reading His Word, the Holy Bible, and going to services and camps. The most important thing in our life is to be a child of God, keeping faith and a good conscience. The Bible teaches us that we can’t see God with our natural eyes, but we can see Him with our eyes of faith. In order to know God, we must have faith in Him, Jesus, and the Holy Spirit. You might ask, “What is faith?” Faith is believing God and trusting in Him, even though we can’t see Him. God’s Son Jesus is our Savior who came into this world to save us from all of our sins. The Holy Spirit lives in each child of God. It teaches and comforts us, like a mother does with her child. How Do We Keep Our Conscience Clean? God also gave us a conscience. He asks us to keep our conscience clean. How do we do that? Let’s visit about how we do that in our everyday life. When you were a little baby, your parents had you baptized. The minister poured water on your head, and said, “I baptize thee, in the name of the Father, the Son, and the Holy Ghost.” Baptism is an agreement with God to keep faith and a good conscience. One continues in this agreement by putting away sin as it attaches. We have been given the grace gift of confession in which we can speak of our sins, but most importantly, we can be comforted with the forgiveness of sins in Jesus’ name and blood. God promises to be with His own until the end of the world. God knows that we are sinful, and when we sin our conscience becomes wounded and we feel bad. We would like to forget about it, but we just can’t. God teaches you and me to humble ourselves and tell mom or dad or another believer what we did and ask to have our sins forgiven. They gladly preach the forgiveness of sins. When we believe this, our conscience becomes clean and we are once again happy and have the peace of God in our hearts. When I was a boy, we lived close to a candy store. I wasn’t old enough to have a steady income, so I had to earn money to buy candy. One time I ran out of money, but I still wanted candy. The devil told me that mom has lots of money in her purse and I only need a little. The voice in my conscience told me, “Don’t do it, that’s stealing! Stealing is sin!” I didn’t listen to my conscience and instead took 25 cents and ran to the store. God Hears Our Prayers After eating the candy, my conscience told me, “You have listened to the enemy of your soul, and now you feel the pain of sin.” Then I prayed to God to help me. I thought about what I had done against my mother. The enemy quickly told me, “Don’t worry, your mom doesn’t even know about it, and if she does, you might get in big trouble.” I prayed that I could humble my sinful heart. God heard my prayer and gave me strength to go to my mom and beg for forgiveness for what I had done. She forgave me the sin of stealing and all of my sins in Jesus’ name and blood. She promised me that God also forgave me from heaven. Right away God gave peace to my heart. Dear children, you know that God is in your heart when your sins are forgiven and you have peace of conscience. Nathan Muhonen Things to Visit About: 1. What does it mean to be humble? 2. Faith is a gift, from who? 3. How do we keep this gift of faith? 4. How could we lose our faith? 5. How do we know that God hears our prayers? 6. What is the best thing for us to do when sin is bothering us?

Juhani Uljas | 2000 The Treasure Hidden In a Field -- When Time Will Not Exist Busyness and the feeling that there isn't enough time is characteristic of our time, whereas in eternity, time will have ceased to exist entirely. Then, all the clocks will have stopped, and no one will be tearing pages from a calendar. No one will be in a hurry. Although time-schackled man has difficulty comprehending eternity, it has always fascinated him and occupied his mind. The understanding that when the shackles of time are broken, death loses its grip on him, has heightened man's interest. Scripture's Revelation About Eternal Life The Triune God is eternal. He has neither beginning nor end. “The Father is eternal, the Son is eternal, the Holy Spirit is eternal” (The Athanasian Creed). Isaiah prophesies about Christ's birth,” For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace” (Isa. 9:6). Only God has life in His control. When God spoke to Moses from the burning bush and sent him to be the leader of His people, Moses asked God for His name. God answered, “Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Exod. 3:14). Only God can name himself in this manner, for only He has life and only He can give life. Unless God gives life, no one can say, “I am.” God created man in His own image. He gave man life and made of him an eternal being. The God-given life was eternal. Man lost this gift in the Fall into sin and came under the power of death. The Son also had life as the Father did, as He, himself, states, “For as the Father hath life in himself; so hath he given to the Son to have life in himself” (John 5:26). By His redemption work, Christ reopened the broken connection to life. “God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life” (1 John 5:11,12). The believing person lives eternal life already in time, but looks at it as if through a mirror. Only when he has reached the destination, will he actually comprehend how great a gift Christ has merited for him. “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen” (1 Pet. 5:10,11). Scripture speaks much about the reality of eternal life, but little about what eternal life is like. No one, who has reached the destination, has returned to relate to us about it. The rich man, having gone to torment, hoped that Lazarus would be sent to relate to his brothers about the importance of repentance, but this did not happen (Luke 16:19-31). Isaiah states instead that, God, himself, excepted, no one has heard or seen what happens to those who wait for the Lord (Isa. 64:4). Paul, nevertheless, wrote the words to the Corinthians that have been quoted often and applied to heavenly joy, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Cor. 2:9,10). In spite of the similarity of the words, Paul did not quote the previous quotation from Isaiah, but, according to the church father Origen, from the revelation of Elijah, which has been left out of the canon of the Old Testament. Paul apparently did not mean with his quotation the beauty of heaven, but the grace kingdom upon earth, which can be seen only through faith. On the other hand, the Spirit reveals to us that it will be good to be in heaven. Luther's Thoughts In his book, In the Battles of Life, Luther relates that, when he was gravely ill during 1537-1538, he pondered eternal life. He did not fear death, but left himself and his life in God's hands. He was sure that he already owned eternal life, for he believed in Christ. During his illness, he spoke many beautiful words about the life to come and its unspeakable joy, which the human mind, however, cannot comprehend. Neither did Luther know when God will create a new heaven and a new earth. He was of that opinion that we should not even ask for that knowledge, since we do not even comprehend the first creation, though we have seen nature and studied it. He pondered how one can get time to pass in eternity as there will not be change or work. Then he realized that there would be enough to study for all of eternity when God opens His secrets. To support his concept, he took Philip's plea, “Lord, show us the Father, and it sufficeth us” (John 14:8). Once Luther pondered with his family and friends whether they would know each other in heaven. He answered favorably to the pondering, since Adam knew Eve when he awoke from his sleep, although he had not met her before. Adam did not ask, “Where did you come from?” He realized, “This is now bone of my bones and flesh of my flesh.” Luther supported his understanding, “Adam was full of the Holy Spirit, and he had the true recognition of God. We will be renewed into this sense and image of God in our coming life in Christ, so that we will know our father and mother and each other better, as Adam knew Eve.” Sin and Death Are Gone If this temporal world created by God is good, although sin has badly corrupted it, how good then will be the new heaven and new earth, where righteousness dwells. Sin and death shall be gone; pain, suffering, and distress will be gone. Joy, peace, and love will be present permanently. The sun and the moon, “the timekeepers,” will no longer be seen. They won't be needed, when Christ, himself will be as the sun. What more could we wish for! It pays to believe. “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying” (Isa. 65:17-19).

Juhani Uljas | 2000 The Treasure Hidden In a Field -- At the Change of the Millennium The change of millennia included suspense, and made people stop to think of the past and to ask about the future. It was an event, which only a small portion of mankind has been able to experience. After the change of the prior millennium, 30-40 generations have lived without coming even close to that milepost. Many certainly even gave thought to what is time and what is eternity, that dimension where time doesn't exist. A millennium is such a long period of time that when it changes, eternity touches man, who is shackled to time. During the few weeks prior to the change of millennia, the newspaper in my hometown interviewed people of different ages and educational backgrounds. They were asked whom they considered the most remarkable persons of the concluding millennium and what, in their opinion, were the most important events and noteworthy inventions of that period of time. Naturally, the answers differed, but they had a common trait. Nearly everything important had happened, all noteworthy persons had lived, and the great inventions had been invented during the past fifty years. Only a few things of importance had taken place during the first half of the last century, in the previous century, or before that. The sampling, which included over a hundred people, shows how we are tied to our own time. Although we might already be old, our memory does not cover more than a small fraction of the past millennium. We must take information from history to assist our memories to recall what happened during the past millennium. Even historical information becomes more meager the nearer we come to the beginning of another era. In a similar manner, the newspaper asked people about their concept of the future at the change of millennia. The answers gave a picture of people's hopes and fears. Again, they had a common characteristic. The period of time, to which the expectations extended, was only a few years. We do not have the ability to see into the future. The speed of change makes it more difficult to evaluate the future. People are, indeed all of mankind is, bound to time. Man Bound to Time and the Lord of Time A healthy person can move. If he loses his ability to move about, or if it is limited because of illness or an injury, he experiences it as a trial. We can move north and south, east and west. We can climb and descend. We have these three dimensions at our disposal. The question is of something so natural that we seldom think of it. The fourth dimension is time. It differs from the above-mentioned dimensions because it is not in our control. We cannot move freely through time, but we are bound to it. Time moves on, and we move with it. Sometimes time flies, and sometimes, it crawls. At other times, it feels that it has stopped for a moment. We cannot hasten the passage of time, or turn it back. We cannot jump forward or past a difficult period at hand. Time is part of our lives so fundamentally, that it is difficult to imagine a state of being in which time does not exist. Such is eternity. Luther illustrates this by describing a small bird, which flies to a mountain and scrapes its beak on it and flies away. After a millennium, it returns and does the same thing. Sometime, after an incomprehensible length of time, the mountain is worn down. But eternity never ends. A thousand years is not eternity, not even a fraction of it, even though, at its change, it makes us consider eternity. To people born into and bound to time, Scripture speaks of God, Who is not bound to time. He, the Creator of heaven and earth, is also the Lord of time. He has set time to perform its function and has created man into this time. He has created man to be an eternal being also. He has intended man to live even after time no longer exists. God's Time and Man's Time God has always existed. He has neither beginning nor end, and time does not bind Him. Even the fourth dimension is freely in His use. He is also unchanging, for change belongs to time. God has His own time. It is not the same as man's time. It cannot be measured with our clocks or calendars. Once, in eternity, there was the moment when God started His Creation. It was His time. With His Word, He created the earth and all that we see and comprehend. He also created all that which we do not see, understand, or comprehend. He established the laws and order of nature. He has not needed to correct or revise them. They are in force until God's time, which is the last day, comes. No one else knows that day but the Father alone. God established the borders of time for the world. He created man into time, but differentiated him from the rest of creation. He made man an eternal being. God created man both for time and eternity. For that reason, that, which is outside the realm of time, is of interest to every person. On a clear autumn evening, many of us have looked at the starry sky and thought as did the psalmist, “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? And the son of man, that thou visitest him?” (Ps. 8:3,4). The future has not been veiled to the Lord of Time as it is to us people. He even knew that man would fall into sin. The Son promised to redeem man, who would fall into the power of sin and death. God created everything dependent upon the promise given by the Son. Redemption existed from the beginning and brought the possibility of eternal life within reach of fallen man. The following words from Psalms convey to us a portion of the discussion between the Father and the Son. The Father turns to the Son and says, “Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Ps. 2:7,8). To this the Son answers, “I delight to do thy will, O my God” (Ps. 40:8). The Son, Christ, existed for a long time among men only as the Word of the Promise. They, who believed the Promise, awaited its fulfillment. They probably thought that God tarried long. However, He did not tarry, not even to try the faith of the children of God of the Old Covenant. His time had not yet come. But then God's time came. The angels appeared to the shepherds and announced that a Savior had been born unto them. The angels and the whole heavenly host praised God, “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14). John says at the beginning of his Gospel, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons” (Gal. 4:4,5). It was God's time when Jesus began His public ministry. Mark writes of it, “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of God's kingdom, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:14,15). Luke tells of the turning point of Jesus' public ministry, “And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem” (Luke 9:51). It was time for Jesus to redeem His promise, which He had given to the Father before the beginning of time. God purposefully fulfilled His salvation plan, without delaying or hastening. God's time is not only linked to the great events of salvation history; even we can observe in the happenings of God's kingdom when it is, or has been, God's time. Precisely this was in question when, to our surprise, new doors opened over a decade ago for the work of the gospel outside the boundaries of our nation [Finland]. Thirty years earlier, foreign mission work had risen as a topic of dissension. The question is not of the principle, for we had the clear word of Jesus, “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). The disagreement regarded joining the activities of the Finnish Mission Society. Conservative Laestadians turned down the offer for mutual work, but agreed on the importance of mission work and remained waiting for the time when God would provide opportunity for their own mission work. This position was held in spite of accusations and criticism. God's time came thirty years later. God's time also touches the individual. It is God's time when He awakens the conscience and allows His kingdom to approach. It is then possible to repent and to believe the gospel. “Behold, now is the accepted time; now is the day of salvation” (2 Cor. 6:2). A person cannot repent when it feels convenient for him, but only then when it is God's time. For that reason, it is a serious matter when a person hears the call from God's kingdom. The person who rejects the call doesn't know if God's time will come again. Neither does he know when his time of grace will end or when his day of departure will come. God, alone, knows this; He has known the number of our days already before our birth. “Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them” (Ps. 139:16). Measuring Time Man has an understanding of time. There exist at least two differing concepts of time. The cyclical concept has its origins in Greece's Hellenistic culture. According to this concept, time's movement is circular. According to the linear concept, time progresses as it were a straight line, it has a beginning as well as an end point. This concept originates in Judaism, and has moved from there into the realm of the Christian faith. The Christian concept of time is based on scriptural revelation that the time of man has a beginning and an end. The present moment divides time into two parts, the past and the future. It is like a fleet arrow, on which we move forward. In order to live and function in time, where to God has bound him, man has developed methods to measure time. God gave the foundations for this already in Creation. When the earth revolved once around the sun, a year had passed. Nature's activity revealed the changes of the seasons. When the moon circled the earth once, a month had passed. Its passage could be followed by the shape of the moon. When the earth rotated once on its axis, a day had passed. At the same time the day's different parts were born: morning, afternoon, evening, and night. Man could follow the passage of the day by the height and direction of the sun. In the beginning, there were no clocks, but man learned early to measure the passage of time using the sun's shadow to his benefit. Scripture describes the sundial of Ahaz. Prophet Isaiah revealed to King Hezekiah that God would heal him of a serious illness and that he did not have to die yet. Hezekiah asked for a sign to verify God's promise. Isaiah answered that the shadow on the sundial of Ahaz would move back ten degrees for a sign that he would be healed. Hezekiah easily understood that the shadow moves clockwise, but it was difficult to comprehend backward movement of the shadow (2 Kings 20:9-11). Hezekiah, himself, had experienced that time was not in man's control. It was just as difficult for him to understand, as it is for us, that time and the laws of nature are ruled by God. It is a blessed and marvelous thing that the Sun of Grace moves counterclockwise and wipes away previously committed sins. When God had created the earth, He rested and sanctified the seventh day to be the day of rest. In this manner, the week was born. Its passage could not be followed like the day and the month from nature or the heavenly bodies. The week had another purpose. God knew that man, whom He had created, also needed a day of rest. The stressed people of our time would feel better if the sanctification of the day of rest were not so commonly forgotten. The weekly day of rest is not only for idleness or hobbies, but also for hearing God's Word. Luther explains the third commandment in the Small Catechism, “We should so fear and love God as not to despise preaching and His Word, but deem it holy, and willingly hear and learn it.” In the Large Catechism, Luther states his thought, “The emphasis of this commandment is not on resting, but on sanctifying.” It was easy to follow the passage of time for one revolution of the sun, but memory and life extended further. A need to observe time, or the calendar, was born. At least two problems had to be resolved: Where would the observation of years be started, and, what would be done since one revolution of the sun was not exactly twelve months long? The differences were not remarkable during a period of a few years, but if longer periods were considered, the more problematic they became. Different nations resolved the problems in different ways. History relates of many kinds of calendars, which have been made more accurate and changed. At present, one uniform calendar system is probably in use in nearly the entire world. The difficulties, that have been experienced in the observation of time, show that managing time is difficult for man. Determining a time by the ruler in power was formerly common. Prophet Isaiah begins the story of his repentance in this manner, “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up” (Isa. 6:1). This determination of time shows especially clearly when Luke at the beginning of his Gospel, ties the births and public ministry of John the Baptist and Jesus, to the Julian calendar: “There was in the days of Herod, the king of Judea, a certain priest named Zechariah, of the course of Abijah: and his wife was of the daughters of Aaron, and her name was Elizabeth” (Luke 1:5). “And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.)” (Luke 2:1,2). “Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Itruraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene” (Luke 3:1). The practice of keeping Christ's birth as the starting point for counting time became general in France and Germany in the 900s. This practice is presently common even in those countries where Christianity is the religion of only a small minority. The Last Times The end of the millennium stimulated some unsound speculation and expectations. People wanted to determine appointed times and draw conclusions from scriptural prophecies that had been taken out of context. They were found to be wrong. There is reason to stay away from such calculations. As historical and as serious a matter as the end of a millennium is, it still is only a brief moment, whose time is determined by the unsure human measure of time. God has not bound himself to our calendar. The early congregation lived awaiting Christ's quick return. Had He not promised to come a second time in His glory? It is related in the Acts of the Apostles how the Christians sold their houses and possessions and everything was held in common. When Christ's coming was delayed, the people who waited for Him had problems. Is Christ even coming? The Christians of that period were just as bound to time as we are. It appears that in Corinth and Thessalonica an understanding arose that they who had died before Christ's coming had believed in vain. Paul refuted this, “Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?” (1 Cor. 15:12). He wrote to the Thessalonians, “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him” (1 Thess. 4:13,14). The gospel, which they who had slept in faith had heard, had made them partakers in Christ's Resurrection. When the last day dawns and the graves open, they shall rise to meet Christ together with all believers. The time of waiting will not have felt long to them. Time lost its hold on them when they closed their eyes to this world. Peter wrote that a thousand years with the Lord is as one day (2 Pet. 3:8). He did not mean that we should take the phrase as a unit of measure by which we would observe God's time, and thereby try to fit His omnipotence into our limited comprehension. Peter's words teach us the very opposite that God's time is different from man's, and it is not for man to measure. That word was written for the people who awaited a quick coming of the Lord. They doubted when His coming was delayed. The doubts were increased when some gave up believing, waiting, and watching, and started to ridicule. Peter especially emphasized that the Lord will come unexpectedly, “as a thief in the night.” He says that the coming tarries because there are yet those who must come in. The New Testament also speaks of the last times or days, as well as the events and signs of the times preceding the coming of Christ. In the revelation about the last times, two matters are intertwined. First of all, the children of God are warned about the dangers and errors of the last times, and the importance of watchfulness is emphasized, for the last day shall come unexpectedly. Paul wrote to the Corinthians, “Now all these things happened to them for ensamples: and they are written for our admonition, upon whom the ends of the world are come” (1 Cor. 10:11). The Epistle to the Hebrews starts, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son” (Heb. 1:1,2). The writers comprehended through faith that the last phase of God's salvation plan, which He had laid down before the beginning of the ages, had begun. Paul joins in this thought with his words to the Corinthians, “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Cor. 5:19). The Father created and the Son redeemed. When the Redemption had taken place, the congregation of the New Testament, having received the office of the Holy Spirit, set out to bear the sermon of reconciliation into all the world. In his Gospel, Matthew preserved Jesus' own teachings about the last times (Matt. 24,25). The signs are evident in both the outward and spiritual worlds. They are also in God's kingdom. Nevertheless, Christ will come unexpectedly. Ordinary workday life will continue until the end. On the day that Christ will come, two persons will be sowing or harvesting in the field, one will be taken and the other left. Two persons will be grinding grain into flour, one will be taken and the other left. “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matt. 24:36). All of the scriptural teachings regarding the last times are dominated by the admonition to watch and the warning against being led astray. We want to believe so that we will be ready to receive Christ. Ahead of us is a journey on which we will depart unexpectedly. God's kingdom is secure. When fatigue weighs heavily, the children of God admonish each other to watch. The apostle exhorted the Hebrews, who were also troubled by fatigue, “And let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Heb. 10:24,25). Caring love works to the end so that the weak and tired will reach the destination. The Lord Jesus is the throne of grace until He moves to the throne of glory. “Lo, I am with you alway, even unto the end of the world” (Matt. 28:20).

Juhani Uljas | 2000 The Treasure Hidden In a Field -- Gifts Include Responsibility Jesus related a parable about a master, some servants, and talents, which the master had entrusted to them (Matt. 25:14-30). The master is God, the servants are people, and the talents are the gifts that God has given them. The parable teaches us that the gifts have responsibility attached to their use. God did not give them just for our own joy and benefit, but also so that his purposes would be fulfilled in our lives. The master trusted his servants and gave them great freedom in their actions but did not free them from responsibility. Freedom and responsibility are part of a person's life. The greater the freedom, the greater the responsibility. Responsibility separates man from other creatures. God gave the rest of creation into man's care (Gen. 1:26). In this portion of the creation narrative, man's freedom and responsibility are described perhaps the most broadly. God did not give man the right to spoil and destroy nature or the rest of creation, but he called man to assist Him in cultivating and caring for the earth. What will we answer as members of mankind, when once we will be asked how we have taken care of this duty? Our heads will probably drop down, and we will not be able to defend ourselves with anything. Selfishness, greed, and shortsighted pursuit of one's own benefit have destroyed that which we should have tended. In the parable, the master gave varying amounts of talents, but all received at least one. The talent, as it is translated in the New [Finnish] Church Bible, was a very large coin. It equaled 6,000 denarii, and one denarius was the regular daily wage for a man. One talent, therefore, equaled approximately what a workman could earn during his lifetime. We could also consider that the talent, which all of the servants received for their use, was their temporal life. Every person is responsible for his life, independent of whether he is conscious of it or not. God has equipped us for the sake of living. In the Small Catechism, Luther explains the First Article of The Creed, “I believe that God has made me and all other creatures; that he has given and still preserves to me my body and soul, eyes, ears, and all my members, my reason and all my senses.” God does not “clone.” He has not created two identical persons, but rather every person is an individual. God has His purpose and plan for every person. He has given everyone precisely those gifts necessary to realize that purpose. We often trivialize our own gifts and are jealous of the gifts of others. Sometimes, on the other hand, we overvalue our own abilities and skills. The cause of both behaviors is our own pride. We would want to be better than others. However, God's Word exhorts us to reasonably value ourselves and our gifts (Rom. 12:3). Sometimes we turn down a duty offered us, thinking, “Let others who have better gifts do it.” Are we then like that servant, who received one talent and buried it in the ground? People Were Created to Be With Each Other The gifts, which God has given us, also include those close to us. God did not create people to be alone but to be together. God's statement, “It is not good that man should be alone” (Gen. 2:18), primarily means a spouse in marriage, but it also covers the family circle, all other people, and interaction with them. Our responsibility for the gifts that God has given us includes our relationship to our neighbors. God's Word guides us to love our neighbors and to act in their best interest. Living together with other people gives purpose and content to our lives, while loneliness and selfishness bring distress and emptiness. When we work with other people and in their best interest, we can use our God-given gifts as He has intended. However, connection with other people brings not only content and good fortune into our lives, but often problems, as well. When we do not know how we should act, we can remember from the Sermon on the Mount Jesus' advice known as the Golden Rule: “Whatsoever ye would that men should do unto you, do ye even so to them: for this is the law and the prophets” (Matt. 7:12). We have a tendency to limit the circle to which our neighborly love extends. We are similar to the scribe, who asked Jesus, “Who is my neighbor?” (Luke 10:29). The person, who asked the question, probably had his own answer ready: his neighbors were the Jews, and the closest among them were those who followed the Mosaic Law as interpreted by the scribes and the Pharisees. The Gentiles, sinners, and publicans were left outside this man's love toward his neighbor. Jesus answered his question with the familiar parable of the Good Samaritan and concluded His teaching with the words, “Go and do thou likewise.” In His Sermon on the Mount, Jesus extended the love toward our neighbor to include even our enemies. In Luther's time, the Catholic Church had developed in such a way that spiritual and temporal life were separate from each other. Luther opposed justification by works, as well as shutting God out of temporal life. To him, the workday life had been intended and given by God. The concept of a continuously active God and a living, ever-present Christ characterized Luther's framework of thought. Luther's concept of Scripture rises from this foundation. To him, Creation and Redemption were not two separate matters, but he looked at Creation in the light of Redemption. Justification by faith is the foundation. When God justifies a person alone by faith, alone by grace, and alone by the merit of Christ, a person is freed to serve his neighbor. Faith is weighed by our everyday life. Work Is a God-Given Duty Work is a duty that God has given to man; therein He has hidden His blessing. Work includes responsibility, whether we do the work in someone's employ or as an independent entrepreneur. The greater our freedom, the greater our responsibility. Paul advised the Christians of his time, “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men” (Eph. 6:5-7). He continued, “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven” (Col. 4:1). These admonitions from God's Word also apply to today's work life. We do not perform work only for our daily bread, but also because we serve our neighbors and are God's work companions, His subordinates, in governing this temporal world. To Luther, work was part of the calling. Because of the deep significance of work, unemployment is a difficult problem. Unemployment assistance only partially removes the detrimental effects of joblessness. However, there is reason to remember that our worth as a person is not measured by how productive we are or how great an income our work produces. If we think incorrectly in this, we do not remember that, in Jesus' parable, the servants each received a different number of talents. Even when unemployed, we can do beneficial work and work in the calling that God gives. Education Is a Gift From God We live in an education-minded society. Earlier, education was the privilege of only a few and the period for education was strictly limited. When one's education ended, the student was ready for his vocation, which he practiced until he retired. It is different now. An education is everyone's right, more time is used in getting it, and it is continuing. Because of the changes in society, and production, new duties and vocations are born, and, at the same time, the old vocations may become obsolete. Retraining is necessary. It is not self-evident that everyone experiences education as a gift and a privilege. Sometimes, it may feel that it is a waste of time and a hindrance. One may want to get straight to work to earn money to fulfill needs and hopes that seem so important. Such thinking is shortsighted. During our youth, studying is often the work and duty that God has intended for us. Through it, we obtain the knowledge and skills which we will need later. We cannot measure an education's value only by how well-paying a job we can get with it. Even if earnings do not grow, education broadens our intellectual horizons and enriches our lives. When I think of my own life and studies, it is almost humorous to note that the so-called professional subjects have provided me only limited benefit. Instead, the liberal arts courses have been many times more beneficial to me than I thought in my youth. I regret my laziness in studying foreign languages. Study also brings out the varied gifts of different measure that God has given us. Responsibility increases with one's gifts. If we have received abundantly, we do not have reason to be proud, for the gifts have been given by God. If we feel that we have received fewer gifts, they also can be developed. God has not left anyone without gifts, nor has anyone received too few gifts. It doesn't pay to leave our gifts unused, in other words, it doesn't pay to bury our talent in the ground. Often, the place where we want to study does not open for us, although we may apply several times. It is difficult to be satisfied with this and to apply elsewhere. It is difficult to give up dreams, especially when they are genuine and well-founded. Even in these situations, it is good to remember that God leads our lives in more detail than we notice. I have experienced this, myself. When I have understood the matter in retrospect, there has been reason to thank God for the doors that He has closed, and for those that He has opened. When the master arrived, he called the servants to account for themselves. Those, who had taken care of their talents in the manner that the master intended, were called to His joy. On the other hand, that servant, who had hidden his talent in the ground, lost that too. The parable makes us accountable for the use of our own gifts. Responsibility and accountability are matters that can easily oppress us. We feel that we have neglected the care of the talents entrusted to us. The correct care of the talents is the same as bearing fruit. So that we would understand what is under consideration, we have reason to remember the teaching of Jesus about the vine and its branches, “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (John 15:4). The question is not that we be skilled and accomplish much, but that we would be partakers of Christ through faith. When we can remain as living branches in Christ, the Vine, God can accomplish His own purpose in our lives. Even for us it becomes true what Paul said of his activities as a worker in God's kingdom and as the apostle to the Gentiles, “Yet not I, but the grace of God which was with me” (1 Cor. 15:10). The reward, which the master gives his servants, is the reward of grace.

Juhani Uljas | 2000 The Treasure Hidden In a Field -- Respect for matrimony has crashed in our time. The reason for this has been the general detachment from that set of values whose foundations are in God's Word. At the same time, man has become a shirker of responsibility, a hedonist, and a seeker after his own benefit. In this type of world, a person thinks he doesn't need the security and order in his life that Christian marriage provides. In the congregation of Christ, the concepts of marriage and family have remained unchanged on a scriptural foundation. Living in this world, however, we are in continual contact with values that oppose the values of God's Word, and they find a sympathetic response in our sin-corrupt hearts. Many persons ponder matters relative to marriage and ask, “Has God really said that?” Courting and Engagement When a child grows into youth, an attraction toward the opposite sex awakens. This is a result of the fact that God created people as male and female. There is nothing wrong and no reason to prevent the attraction of girls to boys and boys to girls. But our time has so overemphasized sexuality, that youth is stripped from many children, and they do not have the opportunity to grow to responsible adulthood. Patience in this area of life is not characteristic of our time, rather one should be able to experience everything immediately. Thus, many are driven into loose human relationships of short duration. Actually, a recently published study indicates that the situation among young people is not as gloomy as one would conclude on the basis of public discussions, literature, and magazines. Young people get to know each other in life's normal environment. It is completely natural that believing young people seek their future spouse where they meet each other-at services, camps, and opistos (folk schools). It is a precious matter when one finds his life-companion from among the believing young people. It is good to get to know each other in the everyday environment. In this way, one is spared from many sad surprises. Courting is directed toward marriage, so light-minded “flirting” is not appropriate for a believer. In such there is no question of love, or even of infatuation, but of selfish momentary pleasure, which causes sorrow and tears to the courting companion. The matter in consideration is serious enough, that a person who has fallen into this has reason to examine his heart and the foundations of his faith. Courting, above all, is getting to know one another. When courting companions discuss matters openly, they come to know each other. In this manner, it becomes clear if, on life's important issues, they have such mutual understanding that would form a foundation for lifelong marriage. Many have said that during courtship, especially, they discussed matters of faith. When they noticed that they had a similar understanding about the most important things, it drew them closer and united them. If courting becomes too close physically, the intellectual or emotional familiarization, openness, and closeness suffer. In this way, the courtship is impoverished. When the young people have become well acquainted and convinced that it is they whom God has intended to join as helpmates for each other, they become engaged. Scripture scarcely speaks of courtship, because, in its culture, parents selected spouses for their children through a spokesman. Engagement makes the courtship public. It makes known to everyone that the engaged couple intends to marry. Scripture discusses engagement at length. It is used to describe the covenant between Christ and those who believe in Him. Paul reminds the Corinthians that he had served as a spokesman for them, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2 Cor. 11:2). Like this biblical description, the engaged couple promises to be faithful to each other as they await the wedding, the beginning of married life. Although young people court each other with the right attitude and even get engaged, it can happen that they do not become a married couple. It can become clear, little by little, they are not suited to each other. Separation is painful, but it is not wrong. It is still possible to separate amicably, respecting one another. This possibility no longer exists in marriage. In spite of the fact that young people court each other with serious intentions, things can happen to them that may remain as burdens on their consciences. “The spirit is willing, but the flesh is weak.” If this takes place, it is good to remember, that there is an open fountain in God's congregation for sin and for defilement (Zech. 13:1). It is good if the courting couple together would discuss matters with the confessor. God Instituted Marriage “So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth” (Gen. 1:27,28). Scripture relates how mankind was created in God's image as man and woman. Both are crucial to human existence. We are responsible to God and created to live together with each other. Unity is realized most deeply between spouses. The description of Creation illustrates this, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:24). The relationship between a man and a woman includes both emotional and physical unity. The woman was created to be a helpmeet for the man (Gen. 2:18). I have read that the Hebrew word in question means “help that is facing you.” Spouses are equals and can examine themselves in each other as in a mirror. Their mutual life contains the whole richness of life. Because of the fall into sin, however, it can never be realized as illustrated in the Creation narrative. For that reason, we need the gospel, which is the great treasure and source of strength of a believing home. Marriage Is Lifelong The Pharisees came to Jesus to argue about divorce and referred to Moses, who had allowed a man to write a bill of divorcement to put away his wife (Deut. 24:1). Then Jesus answered, “For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; and they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder” (Mark 10:5-9). Therefore, although the courts may grant a divorce and, in this manner, undo a covenant that was once made, the marriage shall still remain in force before the face of God. Already, during the Old Testament, Prophet Malachi rebuked the people for breaking their marriages (Mal. 2:14-16). According to Matthew, in Jesus' discussion with the Pharisees, He allowed divorce because of adultery (Matt. 5:31-32). Luther discusses this matter in his writing regarding marriage. He points out that adultery is a sin onto death. According to Mosaic Law, a person who broke the marriage vows was to be stoned to death (Lev. 20:10). On the other hand, however, Jesus did not approve the stoning of an adulteress (John 8:3-11), but forgiveness was greater than the Law. A couple of decades ago, divorce was discussed at length at a speakers' meeting. At that time, the speaker-brothers held to the above mentioned quotation from the Gospel of Mark. Marriage is lifelong: what God has joined, let not man put asunder. This does not lessen the seriousness of the sin of adultery, but provides an opportunity for a person to return, repent, and receive forgiveness for a grievous transgression. Luther's Teachings on Matrimony Luther did not consider matrimony to be a sacrament in the manner of the Catholic Church. He also fought against celibacy for the clergy and considered the vows of monks and nuns to be against God's will. In his manuscript, “On Matrimony,” he states that God's Word, “Be fruitful and multiply,” is not a commandment, but a godly deed. Obstructing or neglecting it is not within our power. It is just as unavoidable as that a man is in existence, and more unavoidable than eating and drinking, keeping one's body clean, sleeping or staying awake. It is nature planted into a person. Luther continues later, “The world says of matrimony: 'short joy, long regret.' But say what it wishes, for what God creates and wills, that is an object for it to mock.…Solomon says, 'Whoso findeth a wife findeth a good thing'” (Prov. 18:22). They who understand this, firmly believe that God has instituted matrimony, put man and woman together, and ordained the bearing and care of children. They have God's Word regarding this (Gen. 1:28). Luther writes in the Large Catechism that the Sixth Commandment has been directed especially toward those who are married. “Let us carefully note, first, how highly God honors and glorifies the married life, sanctioning and protecting it by his commandment. He sanctioned it above in the fourth commandment, 'You shall honor father and mother; but here, as I said, he has secured it and protected it. Therefore he also wishes us to honor, maintain, and cherish it as a divine and blessed estate. Significantly he established it as the first of all institutions, and he created man and woman differently (as is evident) not for lewdness but to be true to each other, be fruitful, beget children, and support and bring them up to the glory of God.” The Everyday Characteristics of Marriage In marriage, couples continue to learn the art of living together throughout their lives. As selfishness is part of our nature, it does not naturally follow that two persons will adapt to living together “as one flesh.” In everyday life's many forms, the dissimilarities of the spouses are felt. Difficulties also are encountered there. When differences of opinion arise and arguments raise their heads, it is easy to forget what was once promised “before the face of God and in the presence of the congregation.” “Who's the boss at our house?” is a vain and wrong question. It is the same question that the disciples presented, “Who is greatest among us?” By saying, “The Son of man came not to be ministered unto, but to minister” (Mark 10:45), Jesus set himself as the example for the disciples, who were quarreling about their positions. Scripture counsels, “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in every thing” (Eph. 5:22-24). In the same manner, Scripture counsels, “Husbands, love your wives, even as Christ also loved the church, and gave himself for it (Eph. 5:25). This advice shifts the question of authority and of station aside. Serving each other replaces it. In speaking of the husband being the head of the wife, the Greek New Testament uses the same word as the point of a plow, which receives the bumps and the blows when cultivating. The word, which is often referred to, now receives broader content. To be the head means to protect and support. Both spouses have their own duties determined by gender. However, we cannot make a pattern that, as such, would adapt to every marriage. The pattern of living in a home is determined by the weaknesses and strengths of the members of the home. The most important thing is that they compete in honoring one another (Rom. 12:10). Conservative Laestadian families are often known for their numerous children. Probably no other factor connected to our lives or teachings has drawn so much attention from outsiders. In this matter, we also experience heavy pressure from the world. Scripture does not teach family planning, but it guides us to regard children as God's gifts (Ps. 127:3-5). When He created man and woman, God said, “Multiply, and replenish the earth” (Gen. 1:28). The understanding of the believers in this matter is based on God's Word. We think as Luther did, “I believe that God has created me and all other creatures.” Children bring difficulties and work to the family, but also God's rich blessing. Life feels worth living, when it has the content that God intended. The Great Mystery of Marriage When he gave advice to spouses, Paul compared matrimony to the fellowship of Christ and His congregation. These analogies to submission, faithfulness, and all-sacrificing love strip us of our false notions of personal privilege, selfish entitlement, and success. On the other hand, they give the foundations to marriage that will last through changing times and amid turmoil. They give marriage a special sanctity and join the spouses more closely, as well as bring the gospel of the glory of Christ to everyday trials and temptations. In a believing home, there is an open fountain against sin and defilement. The believing home is God's kingdom in miniature and a part of the large family of God.

Juhani Uljas | 2000 The Treasure Hidden In a Field -- Nations and Citizenship There are many kingdoms in the world. Their people are citizens of those homelands. They have rights and obligations. If someone moves permanently to live in another land, he can apply for its citizenship. If he receives it, he usually forfeits the citizenship of his former homeland. Some countries', for example the USA's, citizenship is especially sought after. Also the citizenship of ancient Rome was sought after: all did not have it. Paul had it, and he referred to it in a situation where he especially needed the legal security it provided, “civis romanus sum,” or “I am a citizen of Rome.” Usually a person can only be a citizen of one kingdom, enjoy its rights, and be bound by its obligations. There are few exceptions to this rule. One of these is that in addition to our homeland, we can be citizens of God's kingdom. Pilate once asked Jesus, “Art thou King of the Jews?” Jesus answered, “My kingdom is not of this world.” The boundaries of God's kingdom have not been drawn on any map, nor can its boundaries be found on the land. However, boundaries do exist. They run through hearts. For that reason, one can be a citizen of two nations: his homeland and God's kingdom. God's kingdom is hidden, it is seen only through eyes of faith. Even Jesus said to Nicodemus, ”Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3). God's kingdom is as real as the world's kingdoms. It shall last eternally. The nations of the world on the other hand, rise and fall. Their power or size do not guarantee their permanence. The state of Rome, whose citizenship many sought, was a powerful ruler of the world, but it has been vanquished. During our time, the same has even happened to superpowers. Only the hidden, eternal kingdom of Christ remains. The Rights of Citizenship At the change of the millennium, we received a new constitution in Finland. It was distributed to every home. Citizens' rights and responsibilities are defined in the law. We have freedom of religion and freedom of assembly. We have the right to freely choose where to live. This seems self-evident to us, but history tells us that citizens of many nations have lacked this right and many still do. We have the right to participate in political life, by voting, for example. We have compulsory education and military service. We pay taxes so that organized society can act to our benefit. The rights come with obligations, and the obligations with rights. The right to vote is also an obligation; compulsory education is more of a right. The constitution also defines the structure of Finnish society and the hierarchy of the officers of societal duties. First is the President, then the Chairman of the Legislature, the Prime Minister, and so on. However, all citizens are equal before the law. As Christians, we participate in civic affairs. We hold positions of responsibility in the nation and community when they are entrusted to us. We vote in elections and perform duties and functions necessary for society. Scripture teaches us to care for all of the duties given to us as a Christian. “Whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Col. 3:23). God's kingdom has its own order. A person receives the rights of its citizenship already at birth. It differs from a temporal state in that its citizenship cannot be acquired by application or by joining, but the question is always of birth. A person, who has lost childhood faith and citizenship of heaven receives it through new birth. “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter the kingdom of God” (John 3:5). Rank in God's kingdom differs from that of a temporal state. In chapter 18 of the Gospel of Matthew, which we can also call the constitution of God's kingdom, it is related that the disciples were troubled by the question of rank. For that reason, they asked Jesus, “Who is the greatest in the kingdom of Heaven?” Then Jesus took a child, set him in the midst of the disciples, and said, “Verily I say unto you, Except ye be converted, and be as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven” (Matt. 18:2-4). God's kingdom is a kingdom of children and the childlike. The greatest is the least and the least is the greatest, “Whosoever will be chief among you, let him be your servant” (Matt. 20:27). That is something for us to strive toward, when we also would want to be great and in charge. God's kingdom is a kingdom of grace and forgiveness. People live there only by grace and forgiveness. If our forgiving attitude ceases, we drift outside the kingdom. Our greatest right as a citizen is forgiveness of sins. Citizens of God's kingdom also have obligations. The most important, perhaps the only one, is love, because we have become partakers of God's great love. “For this is the message that ye heard from the beginning, that we should love one another” (1 John 3:11). “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love. In this is manifested God's love toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (1 John 4:7-11). Love is a caring love. The children of God care for each other, so that no one would drift out of the grace kingdom. In chapter 18 of the Gospel of Matthew, Jesus gives us instruction in this care. They are instructions on caring love, not on ruling or a means for authority. Paul wrote to the Romans, “Wherefore receive ye one another, as Christ also received us, to the glory of God” (Rom. 15:7). How We Dwell in Two Kingdoms at the Same Time Citizenship in two nations creates problems that we cannot resolve by isolating ourselves from the world. It is not God's will, for He has intended that we be connected with other people. Our temporal life is a God-given gift. Our temporal homeland is dear to us. God wishes that we would serve our neighbors as citizens of this land. Although we dwell in two kingdoms, we must keep them separate. Our [Finnish] national church is not God's kingdom, even if we would have the majority in the Church Council, nor can we care for matters there with majority rule, as they may be cared for in the home Zion. And even if we had the majority on a town council, we would be unable to care for matters according to our wishes, but we would have to take into consideration what the other residents think. If we acted otherwise, the boundary between the two kingdoms, which were intended to be separate, would disappear. Luther warns about this, “For that reason, these two kingdoms must be kept strictly separate from each other and both must be kept in power, one to make people righteous, the other to create outward peace and prevent evil deeds. Neither one is sufficient in this world without the other” (On Earthly Government). On the other hand, we cannot conduct ourselves in such a way as to behave in our temporal activities as if we were not believing and then, among believers, in their manner. Paul counseled the Corinthians, “Wherefore we labor, that, whether present or absent, we may be accepted of him” (2 Cor. 5:9). In all of our duties, we want to act as God's children. God sends us into the midst of other people to serve them. He wants us to be a light and salt. This does not mean that we should always preach. God's intention is that we would take with us some of that love with which He has loved us, when He has forgiven us all of our sins.

Juhani Uljas | 2000 The Treasure Hidden In a Field -- Sometimes, one hears people admiring confession in the Catholic Church and then asking why confession is not used in the Lutheran Church. This probably stems from the fact that little is said about confession and apparently, it is used even less. Confession, however, does belongs to and is part of the doctrine of the Evangelical Lutheran Church. Among Conservative Laestadians, confession is practiced, and it is spoken of in sermons. The believer's endeavor is a battle against the enemy of the soul, the world and one's own flesh. In this warfare, we suffer losses and are wounded. Sin attaches and wounds the conscience. To help us, God has given confession wherein we can free our conscience from exhausting burdens and to salve our wounds. “Let us set aside every weight, and the sin which doth so easily beset us” (Heb. 12:1). Confession is for remaining in faith, not for entering faith, as the original Lutheran formula for confession teaches. What Is Confession? At the end of the Large Catechism there is, “A Brief Exhortation to Confession.” In it, Luther discusses confession broadly. He condemns the Catholic Church's confession practices. Therein confession was a work forced onto a person under threat of falling into a mortal sin. By this confession one merited forgiveness. The primary emphasis was to give as detailed an account of one's sins as possible. For his part, Luther emphasized the voluntary nature of confession. Force or fear does not drive us to confession. We confess of our own will, because we feel confession to be a gift given to us by God. It comforts and encourages our consciences. According to Luther's understanding, absolution already is confession, although it may not include any special confession of sins. He emphasizes, especially, that the preaching of forgiveness and hearing it are the most important part of confession. Regarding confession the Smalcald Articles teach: “Since absolution or the power of the keys, which was instituted by Christ in the Gospel, is a consolation and help against sin and a bad conscience, confession and absolution should by no means be allowed to fall into disuse in the church, especially for the sake of timid consciences and for the sake of the untrained young people who need to be examined and instructed in Christian doctrine.” The Augsburg Confession states, “About confession, our congregations teach that private absolution is to be preserved in the congregations, although the enumeration of all sins is not essential in confession. It is even impossible according to the Psalmist: 'Who can discern his errors?'” (Ps. 19:12) [Literal translation from the Smalcald Articles in Finnish]. According to the Small Catechism, confession consists of two parts, “One is, that we confess our sins. The other is that we receive absolution or forgiveness from the confessor as from God himself, by no means doubting but firmly believing that our sins are thereby forgiven before God in heaven.” In addition, the Small Catechism teaches that before God, we should acknowledge that we are guilty of all manner of sins, even those of which we are not aware. We do this, for example, in the Lord's Prayer. Before the confessor, however, we should confess only those sins of which we have knowledge and feel in our heart. According to Luther, general confession takes place when the congregation confesses its sins together. This takes place at a worship service and in communion. A confession of love is what takes place when we ask forgiveness of our neighbor for our offenses, whether word or deed. The third form of confession is public confession. In it, we confess our transgressions publicly and ask for forgiveness from the congregation. The fourth form is private confession, in which we confess our sins to a confessor-father privately and receive absolution. When we speak of confession, we generally mean private confession. Scripture and Confession Confession has firm foundations in Scripture. In Psalm 32, David describes his experiences when he had fallen into sin, “Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin” (Ps. 32:2-5). When he confessed his sins, he felt that he was before God and not before men. David also experienced the blessing of confession: the Lord no longer reproached him of sin, but there was joy and peace in his heart. James teaches, “Confess your faults one to another, and pray one for another, that ye may be healed” (James 5:16). John writes, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness” (1 John 1:8,9). While discussing confession, Christian Doctrine (CD 71) points to the place in the Gospel of John, where the resurrected Savior appears to His own and gives them the office of the Holy Spirit to proclaim the forgiveness of sins (John 20:22-23). The most important part of confession, absolution, links confession to the office of the Holy Spirit. True confession can take place only in the living congregation of God. The most important characteristic of a confessor-father is that he is a believer. Private Confession and Public Confession Sometimes one hears the argument that public confession is more effective than private confession. However, the matter is not so, because the main emphasis in confession is not in the confession of sins but in the absolution of sins. The gospel of the forgiveness of sins is just as powerful and effective in private confession as in public confession. With the wrong emphasis, we make confession into an accomplishment, by which a person attempts to earn merit before God. The shame connected with public confession adds to the merit seeking. The gift changes into a requirement. The effect of confession does not depend at all on whether it is done privately to a confessor-father or publicly before a congregation. The effect of the confession is in the word of absolution, which is proclaimed by an individual person or by an assembled congregation together. In both instances, the question is of the same word of the Holy Spirit, that enlivens and gives strength. Jesus has said of this, “And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matt. 16:19). Among Conservative Laestadians, it has been understood regarding public confession that matters are corrected as to the extent that offense has been caused. In private confession, matters may come out that we correct more broadly. The gospel preached by the confessor-father conveys the power of forgiveness to correct the matters. This takes place when, for example, one has caused an offense against another person or the government. Confession Consists of Two Parts Luther teaches, “As I have often said, that confession consists of two parts. The first is my work and act, when I lament my sin and desire comfort and restoration for my soul. The second is a work which God does, when he absolves me of my sins through a word placed in the mouth of a man. This is the surpassingly grand and noble thing which makes confession so wonderful and comforting” (Large Catechism, A Brief Exhortation to Confession). The danger exists that the emphasis will shift to our confession and to a precise enumeration of our sins. Then the absolution, God's response, goes almost unnoticed. Confession becomes our own accomplishment by which we become better Christians. Without noticing, we fall under the Law. When we do not feel joy and freedom after confession, we think that our confession was not sufficiently detailed and that it should be expanded. Thus, we get into a confession spiral, with the result that the freedom and joy of a Christian disappear from our lives. Our gaze is no longer directed toward Christ, the initiator and finisher of our faith, but inward into our own selves, from which we seek the foundations of faith. However, they are not found there. Again, if the word of absolution proclaimed with the authority of the Holy Spirit by the confessor-father remains the most central and most important part of our confession, we experience freedom from the sins that have oppressed our conscience. Confession is then the gift of God and the grace privilege that He has intended it to be. The section in the Augsburg Confession explaining confession concludes: “Nevertheless, confession is retained among us on account of the great benefit of absolution and because it is otherwise useful to consciences” (XXV). The mention of sins is part of confession because we want to be freed of the sins which burden our consciences. We know that we are before the face of God and we do not want to deceive or embellish matters. In spite of everything, our confession is always imperfect. However, the absolution is perfect: all of our sins are forgiven and our consciences are freed from their burdens. What Keeps Us From Confessing? Although I know that confession has been given to assist me, it is not easy for me to make a confession. The reason can be found in my supposed honor. It feels that no one else could have fallen into sins of this nature. If I speak of them, the confessor-father will not understand me and will not consider me as a believer after that. And what if I do not speak to anyone about my fall, but attempt to believe the matter, that especially weighs upon my conscience, forgiven from the general preaching of the gospel? From my own experience, I can say that one does not receive peace and freedom by this means. No matter how much I have tried to believe, that known matter has always reminded me of its existence. It has been like a stone in my shoe, making travel difficult. Then, when I have spoken of the matters pressing upon my conscience to a confessor-father, I have been surprised. First of all, the confessor-father has understood, and nothing implied that he did not consider me a believer. When, in God's behalf, he has proclaimed all sins forgiven in the name and blood of Jesus, I have experienced liberation. The faults, which gave me pain, no longer rose accusingly to mind. The stone has been taken away, and the travel feels easy. I have only regretted that I have carried burdens on my conscience in vain. I have been a confessor-father, also. The believers, who have related about their matters and whom I have been able to comfort with the words of release, have become close and dear. I have not considered them poor in their endeavor. I have learned to know them as Christians, for whom the matter of faith is important and who endeavor to retain faith in a good conscience. I also know, that as a confessor-father, I have an unconditional responsibility to remain silent. Therefore, confession is a God-given gift to us, that helps us in our endeavor of faith. We go to make confession just as much a believer as when we return. The word of absolution, that belongs to confession has simply freed our consciences from heavy burdens. The performance of confession does not cleanse our consciences, but belief in the word of absolution. God does not cleanse our hearts by confession, but by faith (Acts 15:9). Luther concludes the above-mentioned exhortation to confession thusly, “Therefore, when I urge you to go to confession, I am simply urging you to be a Christian.”

Juhani Uljas | 2000 The Treasure Hidden In a Field -- Christian Doctrine Teaches Us About Endeavoring “In the life of a Christian is God's peace and joy, but also weakness of faith, temptations, and oppression. God guides His own along the narrow way of the cross. With sufferings, He wishes to try their faith, keep them humble, and draw them into ever closer fellowship with Him. God also often sees His children worthy to confess their faith by their suffering. When a Christian remains in God's hands, his life is supported by an ever deepening confidence that God leads everything for his best benefit. Humble thanks fills his heart because God has been patient to care for him, who is worthless, as His child. The hope of the coming glory also becomes more and more vivid to him. Watching and praying he awaits the final fulfillment of salvation” (CD 84). The Endeavor Is God's Work Scripture often depicts a believing person's life and endeavor as a journey and being on the road. The traveler wants to reach his destination. To achieve this, it is necessary to travel on the right road without turning back and tiring on the way. Isaiah encouraged the Old Testament believers who were journeying amid the trials of forced captivity, “And a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein” (Isa. 35:8). When Paul stood before Governor Felix, accused of starting a rebellion, he confessed his faith, “But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and the prophets” (Acts 24:14). In His farewell speech, Jesus said that He was going soon to the Father, but that the disciples need not be concerned, for they also knew the way there. Still, the disciples were not sure where it was that Jesus was going and, therefore, did not know the way, either. For that reason, Thomas demanded an additional explanation and Jesus answered, “I am the way, the truth, and the life” (John 14:6). This is the core of one's endeavor. The endeavor is not of our doing or achievement, on which basis we would attain eternal life. If it were so, our salvation would depend upon us and would no longer be a gift of God. Fortunately, it is not so. By grace, we have become partakers of God's love and Christ's righteousness. We have received this through faith, which God has effected. Faith is being in the righteousness of Christ and living in forgiveness every moment. We endeavor to preserve this treasure. There are powers around us that would want to wrest it from us. For that reason, the admonition of the resurrected Christ is meant for us, “Hold that fast which thou hast, that no man take thy crown” (Rev. 3:11). Paul instructs, “As ye have therefore received Christ Jesus the Lord, so walk ye in him” (Col. 2:6). Therefore, we are not endeavoring by our own strength, but by the influence of God's Spirit. When Paul encouraged the Philippians to a steadfast endeavor in faith, he also revealed with whose strength the children of God endeavor, “Wherefore, my beloved…work out your own salvation with fear and trembling: for it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:12,13). Christ's Spirit dwells in our hearts through faith and works the will and the doing in us. The Endeavorer Is a Contestant Endeavoring is an archaic word. It is generally used only in discussion about matters concerning faith. In modern speech we speak about competing. Therefore, believers are competitors. The competition is lifelong. One who drops out of the race will never win, whatever the reasons for his dropping out may be. Already during Bible times, in Greece they had arranged Olympic Games, whose program included races of various lengths, throwing the discus, wrestling, and boxing. When Paul advised people to endeavor in faith, he compared a believer to an athlete competing in the Olympics (1 Cor. 9:24-27). Paul certainly did not encourage the young men to participate in the Olympics, for they were part of the heathen religious practice which the Christian's had rejected. He only took an example from an event which was as familiar to the Greeks as the modern Olympics are to us. He invited the young men to enter a more noble contest that lasted an entire lifetime. The runner practices self-discipline so that he would win the prize, and the boxer fights with a definite purpose, and not by flailing the air. The crucial matters of endeavoring in faith are emphasized in Paul's teaching. In the Olympics, the best contestant won and received the prize, which was a crown of laurel. In the endeavor of faith, every one who reaches the end will win and receive a crown. It will not wither or perish, as in the Olympics, but be everlasting. The contestant practices self-discipline because he wants to win. He has a clear goal, which guides his entire life. The Endeavor Is a Battle When Paul also compared the endeavoring person to a boxer, he exposed the other side of endeavoring. There, where the runner concentrates on his running and strives purposefully for the victor's prize, the boxer must struggle with and overcome his adversary. The endeavor of faith is a battle also. Who are the opponents of a Christian in his endeavor toward victory? The familiar phrase from the Catechism answers this question, “We have warfare against a threefold enemy, the devil, the world, and our own flesh.” The warfare becomes difficult because our own corrupt nature is in league with the opponents of God. We cannot flee from the battle nor withdraw into a fort against our enemies, for the front line of the battle goes right through our own heart. There we fight the hottest and most painful battles. We need weapons for battle. Paul described the weaponry of the Christian in his Epistle to the Ephesians (6:10-17). He first reminded them by what strength we are fighting, “Finally, my brethren, be strong in the Lord, and in the power of his might.” Then he admonished them to put on armor, so that the attacks of the enemy of the soul would bounce off of them, “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.” War veterans have described how, during continuing battles, they cared for their equipment because they needed it. On the other hand, during a stationary war, when often the concern was just to be on watch, the equipment tended to be forgotten. Who wanted to carry a dangling gas mask or helmet when there appeared to be no need for them? This can happen in spiritual warfare, also. However, there is no room to lull oneself into false security. We need all of our equipment because the enemy uses surprise attacks. “Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” The other equipment is for defense; only the sword, God's Word, is fitting also for attack. We do not fight with the arm of the flesh, but with God's Word. Jesus, himself, gave an example of this. When the enemy of the soul tempted Him, He overcame the temptations with God's Word. From Under the Cross to Under the Crown The endeavor is following Christ. He teaches, “And he that taketh not his cross, and followeth after me, is not worthy of me” (Matt. 10:38). The endeavor unavoidably includes bearing the cross of Christ. What does this symbolic teaching of Jesus mean? Crucifixion was a cruel form of condemnation to death that was in wide use in Jesus' time. The condemned person had to carry the crosspiece and the sign on which the bases of his judgment were written. Jesus had to personally experience this. His followers travel the way that their Master has laid out. Carrying the cross signifies first to confess that we cannot reach our destination, eternal life, at all by our own endeavor, but that the cross of Christ is our only hope. He has atoned for our sins with His blood and thus opened the road all the way to the destination. The sermon of reconciliation, the gospel of the forgiveness of sins, brings the power of the victory of Christ's Resurrection to our weakness on the way of the cross. To Paul, the prior doer of the deeds of the Law and great apostle to the Gentiles, the cross of Christ was his only reason for pride, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14). Second, carrying the cross means that, like Paul, we have crucified our flesh with its lusts and desires. The follower of Christ cannot follow the desires and wishes of his flesh when they battle against God's Word and the conscience. This causes many battles, as has been stated previously. Third, carrying the cross signifies the opening of a boundary between Christ's followers and the world. At the time of Jesus and the early congregation, the believers had to separate from Judaism. The author of the Epistle to the Hebrews instructed his brothers and sisters, “Let us go forth therefore unto him without the camp, bearing his reproach. For here have we no continuing city, but we seek one to come” (Heb. 13:13,14). They did not separate themselves of their own initiative, but when God's time had come, they were shut out of the synagogue community. In his time, Luther experienced the same along with his brothers in faith. We have experienced a great blessing from God that we have been able to believe and to do the work of God's kingdom in fellowship with our nation's [Finland's] church. In spite of all this, we feel that the cross of Christ separates us to “outside the camp.” Trials become familiar to us on this way. God strengthens our faith with them and teaches us patience. If we did not have patience, we would become discouraged encountering our first adversity and our endeavor would remain unfinished. Patience is especially necessary when we stumble and notice that we haven't become good and exemplary endeavorers. We continue to be weak, and corruption affects and lives in us. Patience is required when it becomes clear that our endeavor is not the reason and basis for our salvation. We must return again and again to the place where our journey of endeavor began. To the place where the Lord Jesus is the only reason for our salvation and that we, although unsuccessful, have the right to believe our sins forgiven in His name and blood. Even Paul, in his endeavor of faith, had come to know his weaknesses. We can join with him to say, “Therefore I take pleasure in infirmities-for Christ's sake: for when I am weak, then am I strong” (2 Cor. 12:10). Confessing Faith At the same time, when Jesus taught His disciples to follow Him under the cross, He spoke of confessing faith, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven” (Matt. 10:32,33). Confessing faith is firmly associated with following Christ and one's endeavor in faith. No one can be a believer secretly. The New Testament relates of such people, who tried to believe in Jesus secretly (John 12:42,43, 19:38). They did not want to be labeled or to carry the cross of Christ. The New Testament, in any case, does not relate that they would have reached the destination as victors. In practice, confession of Christ takes place through speech as well as life. It is not forced or contract work. When we confess ourselves to be followers of Christ, we do not gain merits nor do we become better Christians, but it frees us from the slavery of the world and supports us in our endeavor of faith. God's children feel themselves to be timid and weak confessors. Precisely for this reason, they often have doubts of their own faith. Correct confession is not the expression of one's own strength, but as Peter states, “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear” (1 Pet. 3:15). I have heard of a believing man, who worked in a factory. He was troubled by the fact that he had so poorly confessed his faith to his coworkers. He lamented of his weakness often to the other believers. However, once one of his coworkers went to speak to their supervisor and asked that he would be moved to another job. He could no longer stand to be in the same job with that man, for unknowingly he constantly preached with his life. The confession of Christ through one's life is not outward righteousness which approaches self-piety, but it is simply living as one believes. Set Aside All Sin and Burden What would it feel like to run a marathon with a heavy backpack? Most likely the runner would drop out. Especially if stones were added to the backpack now and then. On the racetrack of faith, this can happen to a runner. The conscience collects sin, matters over which the conscience rebukes and reminds. The journey becomes burdensome and slow, and fatigue weighs heavily. Those Hebrews, too, were tired in their faith, to whom it was once written, “Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Heb. 12:1). The putting away of sin is confession. Through it, we can remove the backpack. In the following chapter, we will discuss confession more broadly, so in this context, I only refer to this grace privilege. The endeavor of faith can be slowed also by a burden that of itself is not sin. The trials and sorrows of life are such. There is reason to discuss them with another believer so they would not become an obstruction to faith, but that the endeavoring one would receive strength to take them from the hand of the Heavenly Father. Jesus teaches in His Sermon on the Mount that we need not worry about the morrow because our Heavenly Father takes care of us (Matt. 6:25-32). Peter exhorts, “Cast all your care upon him; for he careth for you” (1 Pet. 5:7). We Do Not Endeavor Alone In the previous section, we examined the endeavor from the viewpoint of an individual Christian. However, we are not isolated endeavoring persons, but we belong to a battling and endeavoring congregation. We would not last long alone, but God has united us in the fellowship of His congregation to partake of all the instructions of grace. They are part of the equipment which we need in our endeavor. The competitor and the fighter need nourishment so that they will have strength, for “an army marches on its stomach.” Fellowship of the congregation means that “we do not despise the sermon and God's Word, but we keep it holy, and willingly hear and learn it,” as the Small Catechism teaches us. The services of God's children are important to us. At services we receive the food which we need while we endeavor. In the fellowship of God's children, we can also hear the gospel of the forgiveness of sins, which frees our consciences of useless ballast. Among the children of God we have also those closest brothers and sisters whom God has given us as escorts. We can speak to them when it feels that, “I do not have strength any longer,” or “I do not understand what I should do in this difficult and problematic situation.” I Shall Be With You The Old Testament tells us about the journey of the children of Israel from bondage in Egypt to the Promised Land. At the same time, it symbolically depicts the journey of God's people to that land which God has prepared for His children. When the people traveled in the desert, a pillar of cloud moved ahead of them by day and a pillar of fire by night. Thus, God assured His people that He travels with them. Matthew tells us that the last words of the Resurrected Christ, before He ascended into heaven, were, “Lo, I am with you alway, even unto the end of the world” (Matt. 28:20). For an endeavoring person who is weak in himself, it is comforting to know that the Good Shepherd, who gave His life for His sheep, still journeys with and leads His own. With His blood, He has opened the way to the destination.