Good Friday?

Jesus agonized in prayer in the Garden of Gethsemane.
He was betrayed by Judas and delivered over to those who willed his death.
He was beaten and sentenced to death in Pilate’s Judgment Hall.
He was taken to Calvary and there he was crucified.
He died, after which a Roman soldier pierced his side with a sword.
He was buried.

So how can we call the day it happened “Good”?

See next what The Apostles’ Creed says about what happened on Good Friday.

“The Apostles’ Creed” (Part 4)

“…when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, “Father, forgive them, for they know not what they do.”

– Luke 23:33-34 ESV

[I believe…in Jesus Christ, who…]
suffered under Pontius Pilate,
was crucified, dead, and buried.

4A – Not a word is said in this creed about Jesus’ life between his birth and passion (suffering).

Neither The Apostles’ Creed nor The Nicene Creed spends a moment on the life of Jesus. It’s as if Jesus’ life (33 years, including 3 years of intense ministry) is the silent hyphen between two dates (his birth, his death).

An interesting text in the Book of Revelation says even less: “She gave birth to a male child…and the child was snatched up to God and to his throne” (Revelation 12:5 NIV). Birth and ascension, nothing in between.

I see no error in what the creeds do. They catch two high points in Jesus’ life. A full Christology (the doctrine of Christ) and a study of the Life of Christ, of course, must do much more. Learning this is part of Christian growth; learning of Jesus’ birth and death is part of Christian initiation. If we ignore the life of Christ (as if to say, “He came to die”) we have truncated the Gospel.

4B – “Pontius Pilate” – from now on a “household name!”

Two people are named in this creed: the righteous virgin Mary, the unrighteous governor Pilate. How would you like your name mentioned this way in a creed recited by hundreds of millions over the millennia?

Pilate was no paragon of justice. He was self-serving to crucify Jesus. He thought he could wash his hands of his evil deed (Matthew 27:24), but no amount of water would ever remove this guilt.

Pilate once mingled the blood of Galileans with their sacrifices (Luke 13:1). Historians differ over whether he was an effective or cruel leader, or both. Putin comes to mind.

Summoned back to Rome for brutality against Samaritans, he never did come to trial and may have simply retired. The Coptic Church believes he became a convert to Christianity and venerates him as a martyr and saint. The Roman historian Tacitus references Jesus’ death under Pilate.

4C – “Crucified” is more than just a word.

We may say or read this word and pass on, missing its significance. People of the Roman world of Jesus’ day knew the horror behind the word.

Nailed to a cross or a stake by the hands (or wrists or forearms) and feet, the person under such a sentence of death would die after hours or days due to asphyxiation. The torturous hours would be spent in agony at the mercy of the heat and birds and insects as well as, in Jesus’ case, the taunts of others.

Rather than “on a hill far away,” crucifixion was probably done where the public would pass by, behold, and take heed. Don’t mess with Rome!

The Gospel accounts indicate that Jesus yielded up his life prior to dying by asphyxiation. John 19:31-33 indicates that a soldier broke the legs of the two crucified with Jesus, which would quicken their asphyxiation. But Jesus was already dead and the soldiers did not break his legs.

4D – No reason for Jesus’ death on the cross is given in this creed.

The Nicene Creed begins its confessions about Jesus’ birth and death with the words “for us and our salvation” (he was born, he died, etc.). It continues “for our sake he was crucified…” Other than these words we would not know from these creeds that Jesus’ death was salvific, not just a secular Roman penalty.

The Gospel of John, in its common effort to show “the Purpose” deeper than a “purpose,” tells us that a Roman soldier thrust a spear into Jesus’ side and at once blood and water flowed out. The word on this action is given to evoke faith in Jesus and to highlight the fulfillment of scripture (John 19:34-37).

1 John 5:6-10 contains a confession that may mystify us a bit:

This is he who came by water and blood—Jesus Christ; not by the water only but by the water and the blood. And the Spirit is the one who testifies, because the Spirit is the truth. For there are three that testify: the Spirit and the water and the blood; and these three agree. If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning his Son. Whoever believes in the Son of God has the testimony in himself.

I understand this as looking back to the soldier piercing Jesus’ side. The Spirit of God testifies to the truth of “the water and the blood,” and belief in the Christ who lived for us and died for us is a saving belief. I suggest that the water and blood that flowed from Jesus’ side bore witness to a real birth in the flesh and a real death on the cross. This countered heresy that denied a complete incarnation and actual death on the cross. This confession was important then and still is now.

We could state several answers to “Why did Jesus die?” Here are three. One does not exclude the others.

1) Jesus died “for our sins” (1 Corinthians 15:3), that God’s just wrath against evil might be satisfied and God might be just when he justifies those who have faith in Jesus (Romans 3:23-26).

2) Jesus also died as an example to us who believe in him, so we might know how to face injustice and assaults on our faith as he did (1 Peter 2:21-24).

3) Jesus’ death was a climatic victory—liberation from Satan and evil. By the cross, God “disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” (Colossians 2:15).

This third motif is often overlooked by Christians today, who focus on the first almost exclusively. But in the early church and in the church’s first millennium the idea that Jesus died the Victor (Christus Victor) was strong. If we taught this and believed it more intensely, our Communion services would be more celebratory and less like funerals.

5D. Jesus’ burial underscored the reality of his death and brought an end to his humiliation.

Joseph of Arimathea, a prominent leader of the people and a believer in Jesus, went to Pilate and asked for the body of Jesus. Amazed that Jesus was dead so soon, Pilate verified Jesus’ death and then released the body to Joseph.

Joseph buried Jesus’ body in a new tomb after carefully removing it from the cross and wrapping it in linen. To me, this signals the end of Jesus’ humiliation and anticipates his exaltation. As if God said, “My son will now be treated with dignity.”

All four Gospel accounts record the burial of Jesus (see Mark 15:42-46). The word on Jesus’ burial is not just some afterthought—it is confessional (“crucified, dead and buried” in the words of the creed). Burial is an important pointer to the certainty of his death and this truth is part of the Gospel that saves us: “By this gospel you are saved…Christ died for our sins…he was buried…he was raised on the third day” (1 Corinthians 15:2-4).

Bearing shame and scoffing rude,
In my place condemned He stood.
Sealed my pardon with his blood,
Hallelujah, what a savior!
(P. P. Bliss, 1875)

Living, He loved me; dying, He saved me;
Buried, He carried my sins far away;
Rising, He justified freely forever:
One day He’s coming—O glorious day!
(J. Wilbur Chapman, 1908)

“The Entombment of Christ”
By Caravaggio (1603)
Nicodemus and Joseph of Arimathea place Jesus in a tomb while Jesus’ mother Mary, Mary Magdalene
and Mary of Clopas look on.

A Word to Pastors, Church Leaders and Active Church Members…

“50+ Years of Ministry in Southern California – 1970-2024”
By Donald Shoemaker
Pastor, Professor & Police Chaplain

“Ministry” as I’ve known it is about to change in my life as my wife and I relocate soon. This reality gives me pause to reflect back on my ministry journey and now write and speak on it. Here I share three big observations as I look back on over a half-century of ministry in Southern Cal.

1. The Southern California culture has changed, and I changed with it.

In January 1970 my wife and I flew to California. At age 25, I was to candidate for the pastoral position at a church in Long Beach. We could call that our “SNOWPLOW” trip—the runway in South Bend IN had to be plowed for the plane to get in to take us to Chicago. It was our first plane flight—totally in the clouds from takeoff almost to landing.

“Long Beach is a pretty conservative city,” a host family member told us. Well, maybe at the start of my ministry here, but would this ever change over the years!

We moved to Long Beach in July 1970. I became a pastor and we bought a house nine doors behind the church, where we have lived until now.

A culturally conservative church in a conservative city fit me to a “T”.

My training at Grace Theological Seminary in Indiana was excellent, but basically it prepared me for service in a conservative cultural context, not in a cosmopolitan secular megalopolis. The church I pastored for six years was a good group of people. But it could have been plucked up from the Midwest and planted on the east side of Long Beach.

But then my notions of what it means to be spiritual and separated according to this conservative mindset dramatically unraveled.
• I ran into something called “The Jesus Movement.” Any pastor with an open mind couldn’t help but be influenced by this mostly-genuine spiritual revival.
• I participated in a “March for Jesus” that featured singer Barry McGuire. My assignment was to drive this sincere Christian with the looks of a hippie to the beach where he would sing. It was quite an “eye-opener” physically and spiritually.
• A year later I invited him to sing at my church. He stayed in our home for the weekend. His simple yet growing faith touched me deeply. Bias against long hair notwithstanding, our toddler daughter saw him and said, “Zeezaw [Jesus]!”

Preaching through the Gospel of Matthew was the final blow to the legalistic Christianity I was raised under and which was deep in the DNA of my church and my denomination.

Month after month I expounded Matthew without my culturally conservative glasses on.
Mt 15:11, 17-20 – “It’s not what enters into a man that defiles a man, but what comes from the heart.” Jesus meant what he said, and it couldn’t be explained away.
Mark 7:19 adds: “Thus he declared all foods clean.” I said in my sermon, “The teachings of
Fundamentalism are closer to the teachings of the Pharisees than to Jesus’ teachings.”

With this revolution in my thinking, my view changed on what musical instruments and styles are acceptable in worship. I wrote an article in our denomination’s magazine called “Music in Worship.” I said that opposition to guitars and “Jesus Music” made one a “weaker brother” by biblical standards. A reader’s Letter to the Editor said: “I couldn’t believe I was reading [our denomination’s] magazine.” A couple of months later a professor from our college wrote an article on music in the magazine as a rebuttal.

More important: my categories of clean and unclean people had to change (read the entire chapter of Acts 10). The Apostle Peter could never have ministered outside his conservative culture to Gentiles without the revolution in his heart that took place when a sheet descended from heaven full of clean and unclean foods and God’s word to Peter was: “Rise, Peter, kill and eat.” I call that “Peter’s Second Conversion” and I had a second conversion too!

Peter preached to the Gentile household of Cornelius and saw them converted. He told them: “God has shown me that I should not call anyone impure or unclean” (Acts 10:28). But would Peter ever get criticized for this foray into the Gentile world when he returned to his mother church!

This account about Peter and the Gentiles resonates with me. I had a similar experience!

2. My views on pastoral work have solidified against strong trends.

I still believe that most churches do best with “meat and potatoes” ministries and the pastor as a General Practitioner and a Bible expositor and “keeper of the peace.” There certainly are exceptions when churches find themselves in unique situations.

In 1984 I left a teaching position at Biola University and became pastor of the church in Seal Beach I retired from in 2012 and where I still serve.

“Church Growth”: About that time (1984), “The Church Growth Movement” (CGM) swept through churches and the pastoral profession. I can’t discuss the details here, but I quote Dr. Jim Borror*, one-time pastor of Lakewood First Baptist Church: “The CGM is the worst thing to hit the churches in my lifetime. It will drive a lot of good pastors out of the ministry.” Few good pastors are equipped with the talents, training or passion to be the kind of sodalic, visionary, compelling leader that the CGM tells us we must be. Whatever happened to “shepherds”? Read Ezekiel 34:4-5 on how shepherds/pastors can fail their task.
* Dr. Borror passed away on February 12 at the age of 90.

I adopted a thick skin on how pastoral work and success were defined in the CGM.
A missionary supported by our church told me that he had changed his understanding of what a “successful” church is. “Jesus taught us to love God and love our neighbor. A church leading its people to do those things is a successful church.” That is an encouragement to good, loving pastors who work hard at their churches—small, medium or large.

Preaching: (1) I moved away from rigid sermon prep based on the outlining of the text to prefer exposition that exposed the text through simple points people could easily grasp.
Preaching is not an effort to show our people how well we know the hidden truth revealed in Hebrew and Greek (a form of Gnosticism). Instead, we unfold the truths of the Bible they hold in their hands, so they can see it for themselves.

We are called to be simple preachers who can simultaneously feed mature saints needing the meat of the word and feed less mature saints still needing the “milk of the word.”

(2) I came to regard the most important part of sermon prep to be the hour or two I would spend developing the sermon outline—setting forth simple, organized, homiletically polished points that could be in their hands and projected on the screen and developed in the sermon. Pastors should never short-change their people by putting a piece of paper in the bulletin with only the sermon title and text on it!

(3) I decided that 30 minutes was long enough for a sermon. A 45-minute sermon doesn’t prove us to be more in-depth preachers. It may show we don’t want to organize our sermons more tightly. A 30-minute sermon takes more prep time than a 45-minute sermon.

A deep concern: I’m concerned about the deterioration of theological training and the decline of interest in theology amongst pastors. My denomination’s annual conferences used to feature a daily Bible hour, but now the focus is on methodology. Over a two-year time of study I switched my position on the rapture of the church from a pre-tribulation to a post-tribulation position. There was a time when this would have created a lot of controversy in my denomination, but I’ve heard such little reaction that I’ve had to wonder, “How much do we really care what a pastor believes?”

I thought I’d never hear what I heard a pastor in my denomination once say: “We’ve got doctrine coming out our ears.” As my grandfather would say, “Mark my words” – the seeds we’re sowing now will reap a bad harvest in a future generation.

Pastoral Care: Most won’t remember the sermons we gave (some will, for good or bad!), but they’ll remember our being there for them when their lives were upside down. They will remember my willingness to get up from finalizing sermon notes on a Saturday evening and go the hospital to visit someone in crisis (our current pastor is good at such compassion ministry). My mother was ill with terminal cancer in our home for six months and never got a pastoral call. I wouldn’t recommend her church to anyone, no matter how big it gets or how deep it is into Church Growth.

3. I’ve learned our churches must fulfill their mission to their communities.

I’ve been a social concerns activist for over 50 years. Not every pastor can or should have that level of involvement, but every pastor should be concerned about their communities and, more broadly, what’s happening in their country.

While reading the Bible through I came across Jeremiah 29:7 and it changed my ministry and our church’s focus. “Seek the shalom of the community where I have placed you and pray to the Lord in its behalf, for in its shalom you will have shalom” (my paraphrase).

Also, one year my church’s elder board, as part of an evaluation, made just about the best recommendation it could give. It recommended I find an avenue of service in the Seal Beach community. This led to my becoming the chaplain for our local police department—a service I still provide 23 years later.

When responding to a crisis “call out” I pray the Prayer of St. Francis: “God, make me an instrument of your peace…” Some chaplain experiences I’ve had:

• Many calls to homes during the night when a family member is discovered dead
• Call to accidents to be with families with injured or deceased loved ones
• Call to the hospital where a little boy or little girl wouldn’t survive
• Funerals for department personnel and their family members
• Having police officers seek me out for prayer as they faced tough situations
• The Salon Massacre of 2011 (I still meet with family members on the anniversary)
• Being able to open my church’s facilities in service to the police

Sadly, I learned from a person interested in being a chaplain at another agency:
• That department sent a letter to all area churches to see if any pastor had interest in being a police chaplain there. Results: zero.
• This person went to the leaders of her own megachurch and was told the church didn’t commission chaplains.

I’m pondering writing an article: “If you are too busy to serve your community, you are too busy.” The fields are white unto harvest, but where are the laborers who should be in the fields?

In summary, not every pastor is called to a community service position. But every pastor should be community-minded and lead his church in that direction. Politics has no business in the church, but the church must know what’s going in its community and how to respond.

God calls the church to judge its own and leave judgment of those outside the church to him (1 Corinthians 5:12-13). My job is to be a good neighbor, not a judge, to those outside the church. God will sort everything out on the Last Day.

For everything there is a season,
and a time for every matter under heaven:

A time to plant, and a time to pluck up what is planted.
A time to break down, and a time to build up.
A time to keep, and a time to cast away.

[God] has made everything beautiful in its time.

– Ecclesiastes 3:1-6, 11 NIV (excerpts)

Bottom line, after almost 54 years in our Long Beach, California home …

“The Time Has Come!”

We are moving soon to Temecula, California. Leaving our church and my chaplain work at the Seal Beach Police Department and the people involved at both are the two hardest parts of the change, followed by moving from our home, neighborhood, and friends and from the places that have supplied our needs and wants, most within a mile or two of where we’ve lived.

This picture shows the view from our second-floor bedroom deck …

Jesus “Gets Us”

You may have been one of the millions who watched the “He Gets Us” ad during the Super Bowl where several instances of washing another’s feet were depicted.

The account of Jesus’ deed comes from the Gospel of John, chapter 13. The context includes Jesus’ commandment (mandatum in Latin, from which we get “Maundy Thursday”, the day before Jesus’ crucifixion). Jesus’ “mandatum” was “Love one another, as I have loved you” (13:34).

Lest we allow “love” (or “hate”) to be defined to fit some social agenda, let the real meaning of Jesus’ action sink in. “Having loved his own who were in the world, he loved them to the end” (13:1). His self-sacrifice on the cross to meet our deep need for cleansing from sin would be that “end.” Jesus gets that!

A Liturgy of Confession during Lent

I led the liturgies for “Confession” and “Communion” at our Ash Wednesday service at Grace Community Church of Seal Beach CA. You may find the “Confession” portion meaningful for use in worship services or for individual or group recitation.
I recommend “responsive reading” for groups or services.

The First Commandment

“I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me.”

God, you command us to have no other gods before you. But instead we put what you have made or given us first in our lives. We put pleasures or possessions or people, or our quest for happiness, security and meaning ahead of knowing and loving and walking with you.

The Second Commandment

“You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them.”

You command us not to make any graven images. We may not have made actual idols, but sometimes we are covetous and seek fulfillment in things around us rather than in you.

The Third Commandment

“You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.”

You command us not to take your name in vain. Yet we claim your authority for our own goals and pursuits. We do not protect the honor of your name in how we live, what we say, and how we treat others.

The Fourth Commandment

“Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God.”

You command us to remember your gift of a day of rest. Yet we refuse to follow your example of rest from our labors. We put our pursuits ahead of rest in you. We fail to be consistent in laying aside our everyday activities to worship you in fellowship with the church family.

The Fifth Commandment

“Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you.”

You command us to honor our fathers and mothers. Yet we fail to love and serve and care for them or obey them as we should. We who are parents fail to live honorable lives before our children so they might more easily obey your word with joy.

The Sixth Commandment

“You shall not murder.”

You command us not to murder. We may not actually kill, but we commit sins against human dignity. Our own homes can manifest domestic violence. We fail to protect the most vulnerable of our fellow human beings. And we let hatred, racism, mistreatment of others and unrighteous anger rule our hearts and characterize our conduct.

The Seventh Commandment

“You shall not commit adultery.”

You command us not to commit adultery. Yet we break the covenant of marriage or fail to nourish it as we should. We excuse sexual immoralities and lust. We fail to uphold marriage as Scripture taught it, and the family as the bedrock of society that it is

The Eighth Commandment

“You shall not steal.”

You command us not to steal what belongs to others. Yet we consider ourselves entitled to these things and we justify theft in many forms—actual takings, failing to repay debt, theft of time for which we are paid, cheating on our taxes and more. And we fail to be generous to the needy and to the ministries you call your church to fulfill.

The Ninth Commandment

“You shall not bear false witness against your neighbor.”

You command us to be truthful. Yet we bear false witness through slander, unfair criticism or even perjury. We use our tongues to destroy others rather than build them up. We fail to share words of honesty, comfort, love and wisdom.

The Tenth Commandment

“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.”

Your command us not to covet. Yet we cast a wrongful eye on what belongs to another, whether that person’s spouse or property or skills or status. Inwardly we despise their success and fail to show contentment with what you have graciously given us.

Righteous and loving God, forgive us our sins as we humbly repent. Create in us a new heart that we will readily and fully acknowledge and lament our sins, and thus gratefully receive forgiveness and restoration from you, the God of all mercy. Renew a right spirit within us, so we may faithfully love you and our neighbor.

We pray through Jesus Christ our Lord, our redeemer, our intercessor, who lives and reigns with you in the unity of the Holy Spirit, One Eternal God, Amen.

– By Donald Shoemaker (Lenten Season, 2024)

“The Apostles’ Creed” (Part 3)

We’ve looked at the first “credo” in this creed (from the Latin “I believe…”).
It pertained to “God the Father.”

Now, in “Part 3,” we will look at the first part of the second “credo”:

[I believe] in Jesus Christ, his only Son, our Lord;
who was conceived by the Holy Ghost,
born of the Virgin Mary.

3A – The Creed is very “Christ-centered” and “Christ-focused.”

The second “credo” shows us how important the Lord Jesus Christ was to the early Christians who learned segments of this creed and to Christians since the fifth century who recite “The Apostles’ Creed” regularly.

In the text of “The Apostles’ Creed” that I am using, ten of its eighteen lines are devoted to Jesus Christ. A better calculation comes from the Latin text of the prayer. It has seventy-four words, and FIFTY of them (that’s 2/3) are about Jesus.

We may throw around words like “Christ-like” or “Christ-centered” without thinking of their meaning. The Creed tells us we need to know and live by the centrality of Jesus. Genuine Christianity will always be centered on Jesus.

And here’s why:

He is the image of the invisible God, the firstborn of all creation.
For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

– Colossians 1:15-20 ESV

3B – The Creed conveys five main themes about Jesus.

Themes about Jesus are numerous. Big and small. Central and marginal. Crucial and less so. I regard all the themes about Jesus found in the Creed to be big and central and crucial.

• His HUMANITY
• His CRUCIFIXION and BURIAL
• His DESCENT into Hell and RESURRECTION on the third day
• His ASCENSION into heaven and present ministry as he SITS AT THE RIGHT HAND OF GOD THE FATHER
• His RETURN from heaven to earth as JUDGE

The segment of the Creed we examine here is about his HUMANITY.

“The Word [Jesus] became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”

– John 1:14

3C – Jesus is “God’s Only Son.”

“God so loved the world that he gave his only Son.” – John 3:16

“Only (begotten) Son” (John 1:18) in the sense of “unique.” He is God’s Son like no other. Jesus is “the radiance of God’s glory and the exact representation of his being” (Hebrews 1:3 NIV).

Islam, because of its strong emphasis on Allah’s transcendence, cannot accept that Jesus is God’s Son. “It is inconceivable that God should have taken unto Himself a son; limitless is He in his glory!” (Maryam 35). “The Jews say, ‘Ezra is God’s son,’ while the Christians say, ‘The Christ is God’s son.’ Such are the sayings which they utter with their mouths, following in spirit assertions made in earlier times by people who denied the truth!” (At-Tawbah 30).
[See note 1]

This is incompatible with Christianity. So in honesty we acknowledge this rather than denying it or sweeping it to the side. And we strive to live together in peace and harmony as human beings made in God’s image (see Matthew 5:43-48; Romans 12:14-21; James 3:9-10). God will sort things out.

3D – Jesus is “Our Lord.”

“…every tongue [will] confess that Jesus Christ is Lord, to the glory of God the Father.” – Philippians 2:10-11

“Lord” is an exalted title of deity (Acts 2:36), not simply recognition of a human in a higher position. In our “conversion” to Jesus we confess “Jesus is Lord” by the unction of the Holy Spirit (Romans 10:9; 1 Corinthians 12:3).

3E – Jesus’ conception required a miracle.[See notes 2 and 3]

“The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.” – The Angel Gabriel, in answer to Mary’s very reasonable question, “How can I possibly bear a child since I am a virgin?” (Luke 1:34-35).

Those elegant words remain the best explication for an inexplicable event!
I sat in a Sunday School class once as this was being discussed. A man said he had the explanation. “I teach biology,” he announced. “Mary supplied the ovum and the Holy Spirit supplied the sperm.” O please! Half true at best.

The creed says Jesus entered his humanity through the supernatural agency of the Holy Spirit and the natural agency of his obedient virgin mother, Mary.

A complete naturalist will have problems with Christianity’s miracles. The Bible doesn’t lead us to expect miracles all over the place. Miracles are purposeful, extraordinary intrusions of God’s power into the normal course of things. Rare too, I think. One such miracle is what we call The Virgin Birth.

Actually (and this is quite important both for our doctrine of Christ and for our Christian convictions about the value of unborn human life) the miracle is the conception of Jesus, not his birth. While we must not read modern knowledge of fertilization back into the Bible, we still must regard Jesus’ human origin to be prenatal—back to the beginning of a new human life.

By the miracle of the virgin birth, Jesus became “one of us.” He thus can be our example, sympathize with our weaknesses, defeat the temptations of the Devil, die for us, and more (Hebrews 2:14-18, 4:14-16; 1 Peter 2:18-25).
As one of us, “He sure can get us!”

NOTES:

1. Quotes from The Qur’an are from the translation with explanations by Muhammad Asad.

2. Mary’s cousin Elizabeth was likely in her third trimester carrying an unborn baby boy (whom we would know as “John the Baptist.”) when she encountered Mary, who was now pregnant with Jesus (likely an embryo). The encounter was not between just two persons but four. Elizabeth exclaimed to Mary, “When the sound of your greeting reached my ear, the baby leaped in my womb for joy” (Luke 1:39-45). This scripture strongly influences our understanding of the personhood of the unborn.

3. Many Christians believe Mary always remained a virgin. Other Christians believe that Mary remained a virgin until Jesus was born. Matthew 1:25 allows for, but does not prove, a conjugal relationship between Mary and Joseph after Jesus’ birth—Joseph “knew her not until she had given birth to a son.” Either view upholds the sanctity of sexual relations as a marital act and upholds Mary as a worthy role model to follow and a woman whom “all generations” will call “blessed” (Luke 1:46-48).

Aging Bodies, Fragile Brains

An article in The Wall Street Journal (February 16) tells of a 97-year old man who is still active and works eight hours every day (an economist at Chapman U.).

“Over time, the brain shrinks, its outer layer thins, deeper regions become scarred, and communication between neurons becomes less efficient. These brain changes can cause memory, reasoning and other cognitive skills to erode.” Ouch!

Columnist Joseph Epstein says he’s older than President Biden, and his word about the “age of 80” challenges me, since that will be my age at the end of 2024.

“Anyone who has reached the august—make that December—age of 80 knows the sorry feeling of going to the poorly arranged filing cabinet known as the human mind to find the title of the book or movie, the date of the historical event, the name of the athlete that one needs to keep the conversation going, to make one’s point, to demonstrate one’s wide range of knowledge, only to be unable to find it.

“For some among us it happens less frequently than for others. But among those of us of a certain age, none, I dare say, evade it altogether.”

–Joseph Epstein, “Biden’s Memory Problems, and Mine,”
The Wall Street Journal, February 14, 2024

First Amendment Vigilance –

Free Speech on Campus?
A Harvard Professor Speaks

““Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”

—The First Amendment

The First Amendment, of course, only applies to government at all levels. But certainly it has a pedagogical influence on many other features of society. Foremost, I think, the spirit of the First Amendment’s “free speech” words should be reflected in all our institutions of higher learning. Only thus can real “academic freedom” exist and new ideas and counter-ideas emerge.

Read excerpts from an op-ed by Harvard Professor Danielle Allen on “Diversity and Academic Freedom”(The Washington Post, Dec. 10, 2023):

I was one of three co-chairs of Harvard’s Presidential Task Force on Inclusion and Belonging, which in 2018 delivered a strategic framework for the campus… Across the country, DEI bureaucracies have been responsible for numerous assaults on common sense, but the values of lowercase-i inclusion and lowercase-d diversity remain foundational to healthy democracy…

We wrote [in our report]: “Our shared pursuits … depend on the open and direct expression of ideas and on criteria of evaluation established by the judgments of experts. Excellence therefore also requires academic freedom. Inclusion and academic freedom — these principles are linked in each being necessary to the pursuit of truth.”

We grounded the work in a broad commitment to pluralism. We wanted a diversity of views on campus, and we recognized that the sources of diversity are myriad. We cared as much about viewpoint and religion as any other source of diversity…. While we acknowledged historical patterns in our report, we did not dwell on the theme of historical injustices. We did not see the challenge in front of us as “white supremacy”; we never used a vocabulary of that kind. Our faces were set to the future. We saw in the rich diversity of our campus an opportunity — a chance to achieve a higher level of excellence powered by intense engagements across a vast range of viewpoints….

[But] three themes in our report went largely overlooked by university administrators as they began to pursue implementation — [1] our focus on academic freedom, [2] on the need to make space for religious identity and [3] on the need for greater political diversity on our campus. Older paradigms that focused only on some groups as marginalized, as opposed to all groups as sources of potential and perspective, came back to the fore… [Bold, red and brackets mine]

I am as against racism as anyone, but I believe we can all be better together based on a positive vision. Yes, it is necessary to tackle challenges such as implicit bias. But, counter to the anti-racism agenda, we cannot create a framework for inclusion and belonging that is focused on accusation.

As was the case in our 2018 report, the conceptual center of such a framework in our campus communities should be excellence, and what each and every one of us can contribute to that, for the sake of increased benefit to society.

Bringing out the best in all of us — to achieve a sum greater than the parts — is possible only if we cultivate a culture of mutual respect. Somehow the racial reckoning of 2020 lost sight of that core goal of a culture of mutual respect with human dignity at the center. A shaming culture was embraced instead…

Read the concerns of Santi Tafarella on the next page. He is a professor of English at Antelope Valley College in S. California (excerpts from “DEI Invades Community Colleges Too,” The Wall Street Journal, February 22, 2024).

[I] serve on an Academic Senate committee. Jennifer Zellet, the college president, has asked the committee to endorse the Diversity, Equity, Inclusion and Accessibility Glossary of Terms…

The glossary is really a manifesto, meant to guide campus administrators and leadership in policy formation, hiring, faculty evaluations and even course outlines of record. It commits them to a radical, racially charged ideology. “Merit” for instance, is defined as “a concept that…is embedded in the ideology of Whiteness and upholds race-based structural inequality…”

In campus meetings, expressing dissent on this matter can be risky. [In a meeting with two dozen professors] a faculty member tried to present a slide show outlining her concerns about the glossary. Thirty seconds into her presentation, the dean interrupted to upbraid her… [Also] the dean berated me, using obscenities and equating my criticism of the glossary with discrimination.

To advance their careers, faculty are expected not only to refrain from questioning the DEI dogma but to propagate it actively. [One criterion] for being considered to teach a new English course is whether “you’ve been actively involved in DEI programs.” New ethnic studies courses are crowding out traditional history offerings…

A couple of hours up the road, a trustee for Bakersfield College spoke of the need to “cull” anti-DEI faculty.

“Epiphany” – The Striking Appearance of an Honorable Person

January 6 is “Epiphany” to many Christians. It celebrates the Christ Child, whose coming was marked by the arrival of the Magi (“Wise Men”) who came to worship baby Jesus. In their coming, salvation to the Gentiles through the Christ Child is on display.

“When they saw the star, they rejoiced exceedingly with great joy. And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.”

– Matthew 2:10-11 ESV

I’ve thought for a long time that meaningful remembrance of Hanukkah in December is fully compatible with observance of Christmas.

More than ever before, Hanukkah has been in my mind this season in light of what it means and how it has attracted controversy and opposition.

Blatant antisemitic desecrations of menorahs have happened coast to coast this year. The Wall Street Journal reported a menorah lighting at a festival in Williamsburg, Virginia was cancelled, lest it appear to support “the killing/bombing of thousands” in Gaza. This is but one example.

Some would soften the meaning of a menorah by choosing to focus on the purported miracle that followed the liberating of the Temple in Jerusalem, when a one-day supply of oil lasted eight days. But the menorah can’t be disconnected from the liberation of the land and cleansing of the Temple.

Any honest display of a menorah has to bring out the history behind the symbolism. The Jewish people saw their identity and religious practices threatened by the Syrian rulers who dominated their country in the 2nd Century BCE (in fairness to the topic I’m using “Before the Common Era”).

This domination under the Seleucid King Antiochus IV Epiphanes extended to the extreme of desecrating the Second Temple and forcing Jews to violate the Mosaic dietary laws. (The Second Temple was built c. 516 BCE after the Jewish people returned to the land following their exile to Babylon.)

Josephus wrote that Antiochus “tried to force the Jews to violate their traditional codes of practice by leaving their infant sons uncircumcised and sacrificing pigs on the altar. These orders were universally ignored, and Antiochus had the most prominent recusants butchered” (Flavius Josephus, The Jewish War, Book 1:34-35).

The Maccabees revolted against this domination and desecration and liberated the Jewish homeland. The eight-day Hanukkah festival commemorates this victory, and the lighting of the menorah is part of this commemoration.

“Hanukkah” means “dedication.” This doesn’t call for our general “dedication” to various causes. It refers specifically to the rededication of the Second Temple in 164 BCE following its desecrations by Antiochus.

Did Jesus observe Hanukkah? It appears he did. “Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple area walking in Solomon’s Colonnade” (John 10:22-23). Jesus thus observed a commemorative event that is not actually established and commanded in the Bible. To me, this points to the liberty Christians have to observe special days not explicitly commanded in Scripture (like Christmas), so long as we don’t judge others who choose not to observe them or make such observance a mark of spirituality.

A meaningful memory . . .

My only time in the city of Billings, Montana was in 1993—the year many citizens of that fine community did a marvelous thing. Antisemitism was on the rise. There were extremists who thought Montana should be part of an Aryan region. Jewish emblems were vandalized. Swastikas were on display. Many Jewish people feared to display a menorah during Hanukkah.

How did the citizens of this overwhelmingly non-Jewish city respond? Not by cowering to the extremists but by placing menorahs in thousands of windows. The city’s newspaper even printed a menorah people could cut out and use. I saw a statistic that 5-10,000 homes in this city of 80,000+ inhabitants displayed menorahs, thus declaring a decisive “No!” to antisemitism.

May this spirit be alive and spread throughout our land today!

“Revival, Renewal, Reformation”
A Look at the “3 R’s” to Start Each New Year

Our churches and their people need continual spiritual REVIVAL, with our hearts set aflame in love and service to God. We need RENEWAL, with ministries and programs and facilities that are current and serve our mission well. And we need REFORMATION—are our beliefs true to Scripture and understandably communicated?

“REFORMATION” will be the Theme throughout 2024. And in order to REFORM we will look back at one of the oldest CONFESSIONS of the church:

“The Apostles’ Creed”

In the Lutheran church of my childhood I learned to recite this creed each Sunday. Such recitation can make it part of one’s spiritual DNA, and so it was with me. As I’ve aged (well, I hope), I find myself returning to the simple Christian truths of this confession and I value its recitation.

I believe in God, the Father almighty,
maker of heaven and earth;

And in Jesus Christ, his only Son, our Lord;
who was conceived by the Holy Ghost,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, dead, and buried.
He descended into hell.
The third day he rose again from the dead.
He ascended into heaven,
and sitteth on the right hand of God the Father almighty.
From thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

Throughout 2024 we’ll examine this creed carefully, with the prayer that it will deepen our understanding of the CORE of the CHRISTIAN FAITH. In this month’s newsletter I’ll devote space to several points of introduction. In subsequent newsletters we’ll look at it phrase-by-phrase.

What is a “Creed”?

A “creed” is a “written, formal statement that acknowledges, declares, and gives evidence of religious beliefs” (statement from the Reformed Church in America).

“Creed” comes from “credo” (“I believe”), the first person singular of the Latin verb “credere” (to believe). “Credo” begins The Apostles’ Creed and in its two appearances “credo” confesses faith in the Creed’s entire message:

• Credo in Deum, Patrem omnipotentem…
(here it also confesses faith in Jesus Christ: Et in Iesum Christum…)
• Credo in Spiritum Sanctum… (confessing belief in the Holy Spirit but also belief in the phrases that follow)

Why is this creed called “The Apostles’ Creed”?
Was it written by the apostles?

According to one legend, each of the 12 apostles (including Matthias, who replaced Judas) contributed one clause of the creed before embarking on their respective missions after the Day of Pentecost.
That’s very doubtful. Much more likely is that this creed accurately and broadly expresses acceptance of the teachings of the 12 apostles by the early church. It is a very faithful summary of apostolic faith.
Forms and segments of this creed can be found as early as the second century. What we now call “The Apostles’ Creed” dates to the 5th Century.

I’ve been taught, “Since we have our Bibles, we don’t need any creeds.”

First observation: When people ask us the question, “What does the Bible say about . . . ?” we don’t just hand them a Bible and say, “Answer’s inside!” We guide them, best we can, to relevant scriptures and themes.

We thus draw certain texts and thoughts and organize them into our answer. In a sense, if we do a good job at this we create a mini-creed.

Second observation: Jesus himself said there are “weightier matters of the law.” Therefore there are also lesser matters of the law (Matthew 23:23). Wise handling of scripture would certainly lead us to gather together the “weightier matters” (like a list of the Ten Commandments for us to memorize, or the two great Love Commandments). A good creed proclaims the “weightier matters” of the Christian Faith.

Both observations show how we might create creeds to express what we think the Bible is saying.

Furthermore, the Bible itself has examples of creed-like statements. Here are three:

1. The Apostle Paul believed the Gospel that he taught contained certain matters of “first importance” (1 Corinthians 15:1-8):

Christ died for our sins.
He was buried.
He was raised the third day.
He appeared to Peter [and many others].

2. A two-part creedal proclamation confesses Jesus’ self-humbling as a human being and his subsequent exaltation (Philippians 2:6-11):
Though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
3. “The mystery of godliness” (1 Timothy 3:16) is given in creedal form:

He [Jesus Christ] was manifested in the flesh,
vindicated by the Spirit,
seen by angels,
proclaimed among the nations,
believed on in the world,
taken up in glory.

So the Bible acknowledges that certain statements contained in it are of “first importance.” And the Bible itself contains creedal elements.

Those who claim to be creedless probably have a creed that’s assumed and/or unwritten. And should push ever come to shove over a doctrinal issue in their midst, they will likely create a creed-like statement that captures teaching that those who won the debate deem to be of high importance.

More important than having a creed (which we all have, deny this or not) is how we regard a creed. It is not inspired Scripture, the final authority in all matters of faith and conduct. It is, to the best of human ability, our articulation of biblical points we think are of high importance. The Bible judges the creeds; the creeds don’t judge the Bible.

Finally, those who profess they need no creeds because, they think, the Bible is clear and tells them all they need to know—they run the risk of being proud and exclusionary.

Are there other creeds in addition to this one?

Yes! Of special importance is The Nicene Creed (325 A.D., with additions by the Council of Constantinople in 381 AD), which articulates the deity of Christ. It might well be the most recited creed in Christianity, even today.

Another creed accepted in the western church is the Athanasian Creed, which clearly articulates the Doctrine of the Trinity. There are other creeds. There are also “Confessions” which articulate the key teachings of branches of Christianity, such as “The Westminster Confession” (Reformed) or “The 39 Articles” (Anglican) or “The Augsburg Confession” (Lutheran).

In what ways is this creed so useful?

Summarizing essential, core Christian teachings as it does, it is useful for:

1. Evangelism – Clearly presenting what Christians confess to be true.
2. Baptism – How about confessions of faith like this at the time of baptism: “Do you believe in God the Father, maker of heaven and earth?” (“I do!”). “Do you believe in Jesus Christ, God’s Son, our Lord, who was conceived by the Holy Spirit and born of the Virgin Mary?” (“I do!”). “Do you believe Jesus died (on the cross for your sins), that he rose from the dead and ascended to Heaven, from which he will return in glory to judge every person who ever lived?” (“I do!”). Etc.
3. Instruction of new believers in the basics of their faith (an aspect of what we call “discipleship.” Being a “disciple” is more than just knowing doctrine but certainly it is not less).
4. A reminder to us “long-time believers” on what is central (and, hence, what is not).
5. A standard (though not by itself) for the church to judge teachings that may lie outside the faith.

Are there different versions of this creed?

Yes, there is an approved Catholic version. And Protestants may use either traditional or contemporary versions. Differences between them are slight.

Are there any good “singing versions” of this creed?

“The Apostles’ Creed Song” by Adam Zarn
“I Believe” by Andy Park (my favorite one for singing)
“This I Believe (The Creed)” – Hillsong Worship
“We Believe” by Graham Kendrick
“CREDO The Apostles’ Creed” (a pleasant literal short “sing along” version)
“Creed” by Third Day (my listening favorite—wild and not very singable)
“We Believe (Apostles’ Creed)” by Keith and Kristyn Getty

Some add a lot of lyrics other than the creed. Any other good song versions?

Religious Liberty Vigilance –
Trimming the Power of the Federal Government

“The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.”

– The Tenth Amendment to the Constitution of the United States

Sandra Day O’Connor (1930-2023)
U.S. Supreme Court Justice (1981-2006)

September 25, 1981

In 1981 President Ronald Reagan fulfilled his commitment to appoint the first woman ever to serve on the United States Supreme Court.

Pro-life citizens disagree with Justice O’Connor’s support of Planned Parenthood v. Casey (1992), a decision that kept the essence of Roe v. Wade (1973) while abandoning that landmark decision’s trimester framework in favor of the “viability” line for determining when a state could constitutionally ban abortion. O’Connor had argued that Roe v Wade’s trimester framework was on a collision course with fetal viability as medical care pushed “viability” earlier and earlier.

On the other hand, O’Connor voted with the majority of the court upholding state restrictions on abortions not deemed necessary to protect the health of the mother (Webster v. Reproductive Health Services, 1989). This was contrary to Roe v. Wade, which permitted abortion during the second trimester of a pregnancy.

Upholding a cause of religious freedom advocates, O’Connor voted with the court’s ruling that school vouchers for use at religious schools did not violate the First Amendment’s “Establishment” clause (Zelman v. Simmons-Harris, 2002).

Strong in opposition to government overreach, she wrote the dissenting opinion (joined by three other justices) against Kelo v. City of New London (2005), an obnoxious 5-4 decision that allowed a city’s use of eminent domain to take private property and transfer ownership to another private entity for economic development. This was certainly a stretch of the Fifth Amendment’s words about taking private property “for public use.”

Kelo stands as one of the worst decisions of the court in my lifetime. And many legal scholars would join in this criticism. As of 2023 the disputed property where Susette Kilo’s “little pink house” and a few other homes once stood has been overgrown with weeds and occupied by feral cats.

I especially respect O’Connor’s support of “Federalism” * which, along with the principle of “separation of powers,” is essential in clipping the wings of the national government’s efforts whenever it strives to extend its power.

In a series of rulings in the 1990s and early 2000s, O’Connor was a crucial figure in the Rehnquist Court’s “federalism revolution,” which did much to revive judicial enforcement of structural limits on federal government power, after a long period when judicial review in this field was extremely weak. Most notably, O’Connor wrote the Court’s majority opinion in New York v. United States (1992), which established the rule that the Tenth Amendment bars federal “commandeering” of state governments.

In New York and other opinions, Justice O’Connor emphasized the important point that the purpose of federalism limits on national power is not just to protect state governments, but also to protect ordinary people against the dangers of excessive centralization of power and homogenization of policy.

– Ilya Somin, The Volokh Conspiracy, Dec. 2, 2023 [Bold mine]

* “Federalism” recognizes the constitutional division of federal and state powers. The Federal government has constitutionally-enumerated powers but no more. All other powers belong to the several states or to the people (10th Amendment).

The Universal Declaration of Human Rights
Adopted 75 years ago in the United Nations General Assembly December 10, 1948

Opening Statement of the Declaration’s Preamble –
“Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world…”

Article 3 –
“Everyone has the right to life, liberty and the security of person.”

Article 4 –
“No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.”

Article 5 –
“No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.”

Article 16 #3 –
“The family is the natural and fundamental group unity of society and is entitled to protection by society and by the State.”

Article 18 –
“Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”

It is well worth our time to take a few minutes to read the entire Declaration.
Much of the wording in this Declaration is in accord with Holy Scripture and represents God’s “Common Grace” at work in this world.
Clearly, in many parts of this world the Declaration is still an unfulfilled hope.

Message of the Month: Following Jesus’ Example
“The Son of Man did not come to be served, but to serve and give his life a ransom for many.”

– Matthew 10:45

King Charles III knelt in prayer at his coronation on May 6, 2023. During this prayer he said,

“God of compassion and mercy, whose Son was sent not to be served but to serve…grant that I may be a blessing to all thy children…through Jesus Christ our Lord.”

What would this world be like if every government leader strove to be like Jesus: Not seeking how their position might benefit them, but how their position could be used to serve others (that is, to “Love your neighbor as yourself” – The Second Great Commandment).

That God’s Son (Jesus) “was sent not to be served but to serve” was the opening point to my sermon “I Wanted the High Road but Jesus Gave Me the Low Road” (Mark 10:32-45). The sermon is available by clicking below:

https://www.gracesealbeach.org/sermon-archive/2023/7/17/i-wanted-the-high-road-but-jesus-gave-me-the-low-road-mark-1032-45

Charles Wesley (1707 – 1788)

Prolific hymnwriter (6500+ songs) who wrote
the most significant Christmas Carol we have—
“Hark, the Herald Angels Sing!” (1739)
Tune by Felix Mendelssohn (1740)

Wesley also is remembered for great hymns such as:
“And Can It Be that I Should Gain?”
“Christ, the Lord, Is Risen Today”
“Love Divine, All Loves Excelling”
“Rejoice, the Lord is King”
“Soldiers of Christ, Arise”
“O for a Thousand Tongues to Sing”
“Come, Thou Long Expected Jesus”

Message for Christmas Month –

“Hark, the Herald Angels Sing!”

And so it was, that, while they were there, the days were accomplished that she should be delivered.

And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night

And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

Glory to God in the highest, and on earth peace, good will toward men.

And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds.

– Luke 2:6-18 (King James Version)

Hark! the herald angels sing
“Glory to the newborn King!
Peace on earth, and mercy mild
God and sinners reconciled.”
Joyful, all ye nations, rise
Join the triumph of the skies;
With th’ angelic host proclaim
“Christ is born in Bethlehem.”
Hark! the herald angels sing
“Glory to the newborn King!

Christ, by highest Heav’n adored;
Christ the everlasting Lord;
Late in time, behold Him come,
Offspring of a virgin’s womb.
Veiled in flesh the Godhead see;
Hail th’incarnate Deity,
Pleased as man with us to dwell,
Jesus our Emmanuel.
Hark! The herald angels sing,
“Glory to the newborn king!”

Hail! the heav’n-born Prince of peace!
Hail! the Son of Righteousness!
Light and life to all he brings
Risen with healing in his wings
Mild he lays his glory by
Born that man no more may die:
Born to raise the sons of earth
Born to give them second birth
Hark! the herald angels sing
“Glory to the newborn King!

Lessons from this Great Carol

This carol lifts up worship of Jesus. Christmas Season is gutted if we take away worshipping Jesus. This is far deeper than one city official’s call for avoiding green and red colors during the season lest it feel less inclusive.

The carol reminds us that, through Jesus’ life and ministry, God is “for us.”
“Reconciliation” is Christianity’s “Big Word.” “God and sinners reconciled.”
Reconciliation with God leads properly to reconciliation between people.

Fulfilling the prophecy (Malachi 4:2), Jesus came with healing and power over death. Born that we might have a “second birth” and “no more may die.”

At just the right time (Galatians 4:4), God’s Son enter our human existence as “offspring of a virgin’s womb.” “Veiled in flesh the Godhead see…” Though “being in very nature God” he took on “the very nature of a servant” and was “made in human likeness.” Being one of us, “he humbled himself and became obedient to death—even death on a cross” (Philippians 2:6-8 NIV).

The Great Disappearance
David Jeremiah’s new book

The TV ad for this book says, “When the Rapture occurs the world will capture the moment. The world will reel with concern from watching the strange mind-boggling and unbelievable video footage that goes across the world.”

https://www.ispot.tv/ad/5GSA/dr-david-jeremiah-the-great-disappearance

“Answers to Practical Questions About the Rapture”
– David Jeremiah’s blog

We don’t know if the Rapture could come ten years from now, tomorrow—or today.

But when it does come, everyone will know. It will be the Great Disappearance—the moment when billions of people suddenly vanish from the earth, along with billions of dead bodies returning to life and ascending to meet the Lord in the air.

…chaos will ensue on the earth.

What can we say about this book from the TV ad and blog?

It perpetuates an extra-biblical presumption (that is, it goes beyond the teaching of Scripture). The presumption is that the Rapture of the church is “The Great Disappearance,” a sudden vanishing of believers (not even a visible “rising” perhaps similar to Jesus’ ascension. The biblical description doesn’t convey this notion at all (1 Thessalonians 4:16-17). It doesn’t even say where we will be when we, the resurrected and living, are “with the Lord forever.” Once we meet the Lord “in the air,” will Jesus turn around and take us to heaven, or will we turn around and escort our Lord to earth?

The first presumption leads to the second: “The Great Panic” (well depicted in the ad). Typical of this story-telling theme (such as shown in the movie “A Thief in the Night”), the sudden disappearance of Christians creates global chaos and leads to the emergence of a strong leader, the Antichrist, who offers solutions to the chaos (think of the burning of the Reichstag in 1933 and Hitler’s subsequent grasp of power). Dr. Jeremiah writes in the traditions of two prophecy teachers he esteems: Hal Lindsey and Tim LaHaye.

This Disappearance/Panic motif leads to some questions on my part:
• Why doesn’t the electronic device in the deliveryman’s hand disappear instead of falling to the ground? Everything else he has on his person (Wristwatch? Keys? Ring? Clothing? False teeth?) including a wristband disappear along with the deliveryman’s flesh and bones. What if the device had been in his pocket?
• Maybe God does not want the raptured saints to have any electronic devices, including cell phones. That’s a strong explanation!
• If I were not a Christian, wouldn’t I want to inquire of each pilot’s faith when boarding a plane? One Christian would be OK. Two, and I’m off this plane! Same goes for other situations where my life depends on the hands-on presence of a Christian.
• Wouldn’t this “disappearance panic,” if true at all, only apply to countries with large numbers of confessing/practicing Christians? Much of the world would go on without missing a beat.

But this is all fiction. At most, it is a speculative extra-biblical scenario. This kind of speculation has no spiritual-growth value and bears no resemblance to the simple biblical statements about Jesus’ return—statements that induce steadfastness and everyday practical godly living among true Christians.

Three scriptures that don’t support this scenario come to mind:

2 Thessalonians 1:6-7 – “[God] will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels.”

Clearly, the Church will receive relief from persecution when Jesus returns in power and glory. The Church’s relief from trouble doesn’t come through a rapture years before, when every believer suddenly just disappears.

Titus 2:12-13 – “…live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing [“epiphany”] of the glory of our great God and Savior, Jesus Christ…”

Not a separate previous “Rapture,” but the glorious Epiphany (splendid appearance) of Jesus at his Second Coming is “The Blessed Hope” that we eagerly await and that incentivizes us to live righteously. By the way, this “Epiphany” brings the Antichrist’s rule to its end (2 Thessalonians 2:8).

Hebrews 9:28 – “Christ, having been offered once to bear the sins of many, will appear [opsthēsetai] the second time, not to deal with sin but to save those who are eagerly waiting for him.”

This is the only explicit mention in the Bible of the “second” appearance, or coming, of Christ. The text resembles Revelation 1:7 (“Behold, he is coming with the clouds, and every eye will see [ópsetai] him,”) whether they be the eyes of Jesus’ followers who eagerly await him or the eyes of those who have rejected him. There is no need to postulate some sort of chaos-creating mysterious sudden disappearance. All will behold him. Some will be caught unprepared, others are ready for his appearance (1 Thessalonians 5:3-5).

Is the Rapture “the central event in biblical prophecy”?

Jeremiah makes that claim in the book’s introduction. I won’t call this heresy, but it certainly conflicts with the Bible’s frequent emphatic words about Jesus’ Epiphany—his glorious Second Coming—the true “Central Event.”

A Personal Postscript

Over the past two years I have studied the topic of “The Rapture of the Church” extensively. My study has brought me to abandon my long-time embrace of a “Rapture of the Church” prior to “The Great Tribulation” in favor of seeing “rapture” scriptures fulfilled as part of the comprehensive “Second Coming of Christ” at the end of “The Great Tribulation.”

A further conclusion I’ve made is that this topic is a secondary or even tertiary doctrinal issue for which we can allow diversity of opinion and over which we ought not divide. We have “One Blessed Hope” (a primary doctrinal issue) even if we differ on the details!

My 36-page essay For Me, “The Rapture” Is Up in the Air is available to you.
If you “Reply” and request it, I’ll promptly email it to you.

Ohio Enshrines Abortion Rights into its State Constitution

As an Ohioan throughout my childhood and teenage years, I followed the recent vote on “Issue 1” closely. I was surprised that this measure passed. In fact, it passed 57% to 43%, with big support from the three major population regions of Cleveland (74%), Columbus (73%), and Cincinnati (65%).

Roughly speaking, “Issue 1” enshrined “Roe v. Wade” into the state’s constitution (see text at the end of this essay). “Roe v. Wade” was overturned last year by the U.S. Supreme Court. Thus, abortion rights were no longer considered as protected by the U.S. Constitution (specifically, as a “right to privacy” found in the “penumbra” of the Constitution).

Now it becomes a matter for each state to decide. Some have adopted stricter laws against abortion (Ohio had a “heartbeat” law, essentially banning abortion after five weeks of pregnancy). California, where I’ve resided since 1970, in contrast proudly proclaimed itself a “Destination State” for abortion rights, encouraging women desiring an abortion to come to California for it if their own state hindered them in any way. Some businesses offer money to cover travel to states like California.

How could “Issue 1” pass in a state seen as “pro-life” by many?
• Some may have believed the “heartbeat” law was too restrictive.
• Karl Rove in The Wall Street Journal says Republicans “tried to game the system with an August referendum raising the threshold for amending the state’s constitution, which voters soundly rejected. Then they didn’t offer an alternative to the unlimited-abortion proposal…”
• Money poured in by the tens of millions—most to push for “Issue 1.”
• Many wanted to return to the Roe v. Wade permissiveness on abortion.
• Many voters, like some of my relatives, prefer the state stay out of matters they consider to be “personal” or “private.”

I don’t know for sure. I do know that many in the Right to Life movement need to examine to what extent absolutism on moral issues (which is fine) can be enshrined in secular law (which reflects pluralism). This effort requires “doing politics.” If we insist on the whole pie, we will often get no pie at all.
And, without washing our hands of political action (it is very necessary), we need to recommit to public actions that bear witness to our faith—including the conviction that life is an unalienable right and gift from our Creator.

Listen to this good counsel:

The passage of Issue 1 shows that there remains a desperate need for conversion of hearts and minds to a culture of life in our country, one that respects the inherent dignity and sacredness of every human being from conception to natural death. This conversion will come about only through earnest prayer and the witness of our compassionate care for the most vulnerable among us — immigrants, the poor, the elderly, preborn children, and women in need.
– Dennis Schnurr, Archbishop of Cincinnati
(National Catholic Register, Nov. 10, 2023)

Article I, Section 22. The Right to Reproductive Freedom with Protections for Health and Safety

A. Every individual has a right to make and carry out one’s own reproductive decisions, including but not limited to decisions on:
1. contraception;
2. fertility treatment;
3. continuing one’s own pregnancy;
4. miscarriage care; and
5. abortion.

B. The State shall not, directly or indirectly, burden, penalize, prohibit, interfere with, or discriminate against either:
1. An individual’s voluntary exercise of this right or
2. A person or entity that assists an individual exercising this right, unless the State demonstrates that it is using the least restrictive means to advance the individual’s health in accordance with widely accepted and evidence-based standards of care.

However, abortion may be prohibited after fetal viability. But in no case may such an abortion be prohibited if in the professional judgment of the pregnant patient’s treating physician it is necessary to protect the pregnant patient’s life or health.
C. As used in this Section:
1. “Fetal viability” means “the point in a pregnancy when, in the professional judgment of the pregnant patient’s treating physician, the fetus has a significant likelihood of survival outside the uterus with reasonable measures. This is determined on a case-by-case basis.”
2. “State” includes any governmental entity and any political subdivision.

In this special, favorite Season of the Year, I’m thankful for…

Our Father in Heaven,
and Jesus Christ his Son, our Lord.
My Wife and Family.
By grace, my Opportunity to have
55 years of Ministry.
My Country and its Freedoms
My Church, its Fellowship and Ministries
The Privilege of Living “here today”
The Hope, by Faith, in a Future of Peace and Justice, especially one with Jesus.

Bible Insight – Atrocities and Universal Law
Amos 1:1 –2:3

[NOTES: The scripture being used is graphic.
The described atrocities are in BOLD.]

The word of Amos…

“The Lord roars from Zion
and utters his voice from Jerusalem;
the pastures of the shepherds mourn,
and the top of Carmel withers.”

Thus says the Lord:

“For three transgressions of Damascus,
and for four, I will not revoke the punishment,
because they have threshed Gilead
with threshing sledges of iron.
So I will send a fire upon the house of Hazael,
and it shall devour the strongholds of Ben-hadad.
I will break the gate-bar of Damascus,
and cut off the inhabitants from the Valley of Aven
and him who holds the scepter from Beth-eden;
and the people of Syria shall go into exile to Kir,”
says the Lord.

Thus says the Lord:

“For three transgressions of Gaza,
and for four, I will not revoke the punishment,
because they carried into exile a whole people
to deliver them up to Edom.
So I will send a fire upon the wall of Gaza,
and it shall devour her strongholds.
I will cut off the inhabitants from Ashdod,
and him who holds the scepter from Ashkelon;
I will turn my hand against Ekron,
and the remnant of the Philistines shall perish,”
says the Lord God.

Thus says the Lord:

“For three transgressions of Tyre,
and for four, I will not revoke the punishment,
because they delivered up a whole people to Edom,
and did not remember the covenant of brotherhood.
So I will send a fire upon the wall of Tyre,
and it shall devour her strongholds.”

Thus says the Lord:

“For three transgressions of Edom,
and for four, I will not revoke the punishment,
because he pursued his brother with the sword
and cast off all pity,
and his anger tore perpetually,
and he kept his wrath forever.
So I will send a fire upon Teman,
and it shall devour the strongholds of Bozrah.”

Thus says the Lord:

“For three transgressions of the Ammonites,
and for four, I will not revoke the punishment,
because they have ripped open pregnant women in Gilead,
that they might enlarge their border.
So I will kindle a fire in the wall of Rabbah,
and it shall devour her strongholds,
with shouting on the day of battle,
with a tempest in the day of the whirlwind;
and their king shall go into exile,
he and his princes[e] together,”
says the Lord.

Thus says the Lord:

“For three transgressions of Moab,
and for four, I will not revoke the punishment,
because he burned to lime
the bones of the king of Edom.
So I will send a fire upon Moab,
and it shall devour the strongholds of Kerioth,
and Moab shall die amid uproar,
amid shouting and the sound of the trumpet;
I will cut off the ruler from its midst,
and will kill all its princes[g] with him,”
says the Lord.
– Amos 1:1 – 2:3

This scripture came to mind as I listen to news reports about the attacks by Hamas against Israel. I don’t need to enumerate here the terrible atrocities in order to get my points across. They are well reported.

For the record, any atrocities committed by Israel as it responds to Hamas’ attacks, the words of Amos would be equally applicable.

The Prophet Amos (8th century BC) spoke to the Kingdom of Israel on themes of justice. Some important points on this scripture and its value for today:

1. Amos did not appeal to the written Law of God (the Law of Moses) in his condemnations of the nations that surrounded Israel.
2. Instead, Amos condemns this list of atrocities because they violated the sense of right and wrong that God bestows on the human heart apart from prophetic words or inspired scripture.
3. Some might say the atrocities violated Natural Law. Today we would call them “crimes against humanity” or use similar words.
4. After these statements of judgment on Israel’s surrounding neighbors, Amos directed words of judgment against Judah and against Israel. They failed to keep the written Law of the Lord and failed to live as people redeemed by God from slavery and oppression.

So God judges people and nations who do not possess his Written Law by the law written on the human conscience. And God judges those who possess his Written Law by the standards written in that law.
“All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law” (Romans 2:12). The topic of accountability and guilt before God even if one does not possess God’s written law is discussed by the Apostle Paul extensively in Romans 1:18-32.

THE “JUST WAR”

“Just War” theory sets forth four criteria that must be met for a war to be considered as morally justifiable:

1. COMPETENT AUTHORITY recognized by nations and with a system of justice

2. JUST CAUSE such as imminent danger or need to protect innocent lives

3. PROBABILITY OF SUCCESS of the aims that constitute a just cause

4. LAST RESORT after reasonable peaceful efforts have been exhausted

Some argue that PREEMPTIVE WAR may be justified if it is a last resort for preventing hostilities from another.

Three sequential features of a “Just War” –

(1) Just reasons for commencing war (jus ad bello) must be followed by:

(2) Just conduct in the midst of war (jus in bello) such as using measured violent force necessary to accomplish a just end of hostilities, not directing war against non-combatants, and humane treatment of prisoners of war, followed by:

(3) Just aftermath to war (jus post bello) such as prosecution for war crimes, reconstruction, restitution, remediation of the effects of war (removal of land mines—a major example), return of prisoners, and establishment of just structures that might prevent future conflict.

Religious Liberty Vigilance –
The Freedom to Hire

“Those who expect to reap the blessings of freedom must…undergo the fatigue of supporting it.” – Thomas Paine

“I consider the government of the United States as interdicted by the Constitution from inter meddling with religious institutions, their doctrines, discipline, or exercises.”

– Thomas Jefferson to Samuel Miller, 1808

Should Government Interfere with Hiring Decisions by Churches, Religious Schools and other Religious Institutions?

When will state and local governments realize they have no business interfering with a religious organization’s decisions about whom it hires?

Long ago (1987) the U.S. Supreme Court ruled unanimously (that’s 9-0!) that the Church of Jesus Christ of Latter-day Saints had the right to determine whom it would hire to work at a church-affiliated gymnasium program.

The plaintiffs, who had been refused membership in the LDS church, sued, arguing that “nonreligious jobs” (like working in a gym) should not be exempt from the Civil Rights Act of 1964 that protected employees. Furthermore, they argued that giving religious organizations an exemption from anti-discrimination requirements (as Section 702 of the Civil Rights Act did) amounted to unconstitutional favoritism toward religion.

“No!” said the Supreme Court emphatically. Churches are not forbidden from advancing their religion; only the government is forbidden to do so. Section 702 in the Civil Rights Act didn’t promote religion. It allowed religion to be free of government control.

[Section] 702 is rationally related to the legitimate purpose of alleviating significant governmental interference with the ability of religious organizations to define and carry out their religious missions… [Section] 702 does not impermissibly entangle church and state. Rather, it effects a more complete separation of the two.
(Corporation of the Presiding Bishop of the Church of Jesus Christ of Latter-Day Saints v. Amos)

Forward to 2017 – Assembly Bill 569, the “California Reproductive Health Non-Discrimination Act,” passed the state legislature.

While appearing to be a law that applies neutrally to all employers, its real targets were churches and other religious institutions—those that balk at the secular orthodoxy of “reproductive rights” for which contraception and abortion are holy sacraments.

That the bill targeted religion is seen from the examples cited in arguments listed for needing the bill. ALL the examples that supposedly identify the “problem” involve religious institutions.

If AB 569 had become law, religious organizations could no longer require a code of conduct on moral issues. Their employee handbooks would have to spell out what an employee’s “rights and remedies” are.

This bill clearly violated the “free exercise” of religion guaranteed in the First Amendment. Gov. Jerry Brown properly vetoed it.

Now along comes a decision by the Washington (State) Supreme Court applying a state law forbidding religious discrimination in hiring to the hiring practices of a religious organization that wants its employees to believe and live by its religious convictions.

The Yakima Union Gospel Mission, founded in 1936, shares the Gospel of Jesus Christ in words and in deeds, by providing care and solutions to homeless people. Now the court would force this mission and ministries like it to hire employees that don’t share its beliefs, and to penalize them if they refuse.

But true Religious Freedom allows individuals to believe as they choose and live accordingly, free from interference by government. Likewise, religious organizations must be able to do the same, without worry of government intervention. The Mission’s CEO, Mike Johnson, said, “Christian ministry is about pulling together a team for a life or death mission. Without forging this Christian mission, all we offer [are] services” which can be found elsewhere.

The Alliance Defending Freedom is right: “Religious organizations must be able to hire employees who share the beliefs of the organization. Otherwise, the organization’s entire purpose is undermined.”

I’m confident this court decision will not stand. Addressing cultural attitudes about the essence and depth of religion, however, is a more difficult matter.

Bible Insight –
The Good Samaritans of Poland (1944)

A lawyer stood up to put [Jesus] to the test, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the Law? How do you read it?” He answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” He said to him, “You have answered correctly; do this, and you will live.”

But he, desiring to justify himself, said to Jesus, “And who is my neighbor?”

Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side.

But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii [two day’s wages] and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’

Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”

(Luke 10:25-37 English Standard Version)

In a Wall Street Journal op-ed (September 16) Nicholas Tomaino speaks of Józef and Wiktoria Ulmas of Markowa, Poland. During World War 2, Nazis were searching for the 120 Jews who lived in this town of 4,500.

The Ulmas welcomed into their home the Saul Goldman family of five plus three of their neighbors. Betrayed about a year later, all were rounded up in their home at 4:00 a.m. on March 24, 2044. The Ulmas (including seven children) and their guests were executed and the home was looted.

Recently 30,000 attended a Mass in Markowa to remember the martyrdom of the Ulmas as they were “beatified” by the Catholic Church.

Tomaino says, “The underlined parable [in the Ulmas’ family Bible] that inspired the Ulmas…captured the essence of the Christian mission.” In the story of The Good Samaritan, Jesus taught about loving our neighbor in clear and, if necessary, costly ways.

“Christ analogically describes himself; he sets an example and urges us to go and do likewise. The Ulmas scribbled in the margin their answer to the call: ‘yes’.”

THE MORALITY VIRUS

[To understand this “Letter to the Editor” you have to allow for SARCASM!]

A newspaper article on a possible flu pandemic said: “So far, human-to-human transmission is limited, but the strain has a 60 percent morality [sic!] rate.”

Whew! I’m glad this flu strand doesn’t have a 60 percent mortality rate! That would really be dangerous. Instead, this virus spreads morality. A 60 percent morality rate would be quite wonderful indeed!

Of course, there are vaccines we can get to protect us from the morality virus. A few shots of certain modern theologies will prevent moral infection, especially if the theology says the Bible’s moral teachings are culture-bound and limited. Or a vaccine might protect us by teaching that our social sciences give us moral insights superior to those of the biblical prophets and sages.

I for one would prefer we skip the vaccines and catch this flu!

– Donald P. Shoemaker, Long Beach Press-Telegram, n.d.

“Prophets Are Good for Business”
Applying Biblical Principles to Work Situations

This Labor Day season I honor those businesses and workers who model ethical and caring practices for the good of businesses, for fair treatment of workers, for workers who provide quality labor, for honorable dealings with the public, and for the glory of God.

Business Virtues Worth Living

The founding family of “In-N-Out Burger” has made a sizeable donation to Biola University for the School of Cinema and Media Arts that will now bear the “Snyder” name.

Biola’s president wrote,

This naming of the Snyder School and the inspirational vision of Esther Snyder will be a testimony to students and alumni that humility in leadership, Christ-like love of others, entrepreneurial tenacity and upright business principles are virtues worth living.

New Book (available in October) by Linsi Snyder, third-generation family member of the founders and current president of In-N-Out Burger:

The Ins-N-Outs of In-N-Out Burger:
The Inside Story of California’s First Drive-Through
and How it Became a Beloved Cultural Icon

A Liturgy For Those Who Employ Others
by Douglas Kaine McKelvey

What a gift, O Lord, to be so blessed that I might extend this bounty to others
in the form of honest employment, whereby they might also
bless and provide for those who depend upon them.

Teach me each day the way of Christ—how better to serve those I would lead.
Give me wisdom and mercy in my dealings with those I hire.

May I be patient, and gracious, and slow to anger,
recognizing always your image within those I employ.
May I trust first in you as my provision,
that I may relate to others not as tools and commodities,
but as fellow pilgrims and fellow beggars, desperate for divine love.
Teach me to seek the eternal good of my employees,
even over my own profits.

Let me relate to each of these, your unique creations, in light of the priorities, not of the kingdoms of this world, but of the better kingdom of Heaven.
And may I, by the graciousness of my interactions with these employees,
establish a tone and a culture of kindness and grace
that will permeate every room and corridor and hall of this building
like a sweet perfume, like the aroma of Christ.

May those who labor here do so with a sense of peace and purpose and calm,
with a sense that they are valued and respected and appreciated,
and may my dealing with them be a steady witness and invitation,
beckoning each to respond more fully to the call of your Spirit.

O Lord, be present in this place.
Be at work in our work.
Be at your labors in this place of our labor.

Used by Permission
From Volume 1 of Every Moment Holy by Douglas Kaine McKelvey
Rabbit Room Press

www.everymomentholy.com

Religious Liberty Vigilance –
• Living as Christians amongst those who are not

“It does me no injury for my neighbour to say there are twenty gods or no God. It neither picks my pocket nor breaks my leg.”

“– Thomas Jefferson (Notes on the State of Virginia & Confession of Nat Turner)

[I generally agree with his comment but I think there are “neighbors” today who do strive to “pick our pockets” in support of their ideology. These neighbors are politicians and activists whose vision for the country, driven by their theology/ideology, must be paid for with money picked from our pockets via regulations, higher consumer prices, unnecessary taxes, etc.]

How should followers of Jesus Christ live with their diverse neighbors in this present world? One useful source of guidance is the excellent 2011 theology book The Christian Faith by Michael Horton, Professor of Theology and Apologetics at Westminster Seminary California (and, I’m honored to say, once a student of mine at Biola University).

I pass on some helpful quotes from his book, mostly without comment.

“The Kingdom of God is no longer identified with any geopolitical kingdom on earth. It is no longer the era of driving the nations out of God’s holy land but of living side by side with unbelievers in charity. It is the hour of grace, not judgment.”

“Already now, the kingdom of God is present, but it is not identified with any nation or ethnic people. For now, it is manifested as a kingdom of grace, bringing the forgiveness of sins, not yet as the kingdom of glory, bringing final justice, righteousness, and peace to the earth.

“There is no nation, building complex, or plot of land to which we may point as the locus of God’s kingdom.”

“Therefore the believer’s attitude toward unbelieving neighbors is determined by common grace*, not by…taking judgment into our own hands… For now, James and John are rebuked for wanting to call down God’s judgment on unbelievers (Luke 9:53-55).”

“Neighbor love, inscribed on the human conscience in creation, still governs all laws and constitutions. It is [the era of] the rule of common law measured by equity (justice tempered by love), to which believers and unbelievers are bound in secular friendships.”

“The imprecatory Psalms**, invoking God’s judgment on enemies, are appropriate on the lips of David and the martyrs in heaven. However, they are entirely out of place on the lips of Christians today, guided as we are not by the ethics of intrusion but by the ethics of common grace*.”

“…we recognize the precariousness, and often the ambiguity, of this era of redemptive history in which we must live as the church. It is an in-between time. …[w]e are living in a different era, when God patiently endures the injustice, idolatry, and immorality of the nations so that his gospel can be brought peacefully to the ends of the earth.”

* “Common grace” refers to blessings from God available to all people, whether they believe in him or not. Please check my blog on common grace: “God’s Saving Grace and God’s Common Grace.” Also my writing: “Politics and God’s Kingdom.” Both are available at my Website: www.donaldshoemakerministries@verizon.net

** My only disagreement with the above is Horton’s comment that the imprecatory Psalms don’t belong on the lips of Christians today. I believe we may honestly petition God with our frustrations over evil people, things and happenings and beseech his righteous intervention as he deems best, not on our schedule but his, and not with our methods but his. For this purpose, we may find the words of our petition to God in an imprecatory psalm.

I believe the Apostle Paul would direct us to this kind of imprecation—putting judgment in his wise hands, not in ours:

Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God [I think this is an imprecation of sorts], for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:17-21 ESV)

• Southern California’s Religious Heritage

A couple of decades back the Los Angeles County Board of Supervisors removed from the county seal a cross located at the peak of the roof of Mission San Gabriel. This was a symbol of erasing religious culture before words like “cancel” became common.

No amount of cancellation can change real history. The mission was founded in 1771. Ten years later, in 1781, a culturally diverse group left the mission to found Los Angeles, “City of The Angels,” on September 4, 1781.

Archbishop José Gomez recently led a celebration of the cultural diversity,
42 languages, and almost 40 ethnicities among the 5 million people within the archdiocese today.

We are the losers if we fail to learn and appreciate our cultural heritage, especially its religious dimensions. We must celebrate its positives even as we face up to its failures.

Religious Liberty Vigilance – The Supreme Court
What Happened & What Should Happen?
““Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”
– 1st Amendment to the U.S. Constitution

The recent term of the U.S. Supreme Court is surely regarded as momentous by almost all observers—for it or against it. Two decisions in particular should be seen as victories for freedom of speech and freedom of religion.

Groff v. DeJoy – You need to spend more than nickels and dimes.

Title VII of the Civil Rights Act of 1964 prohibited discrimination by an employer against an employee due to the latter’s religion. “Religion” includes “all aspects of religious observance and practice, as well as belief…”
An employer must show “that he is unable to reasonably accommodate an employee’s or prospective employee’s religious observance or practice without undue hardship on the conduct of the employer’s business.”

The case involved a postal worker’s objection, based on his religious convictions, to being required to work on Sundays. At issue was the 1977 case Trans World Airlines v. Hardison. That case came up with the bizarre notion that “undue hardship” meant incurring costs more than “de minimis” expense. Imagine a business being required to make improvements to satisfy the Americans with Disabilities Act only up to the point of “bare minimum” expenditures. Who would understand “undue hardship” so minimally?

A unanimous Supreme Court rejected the “de minimis” standard and returned the case back to the lower courts for reconsideration. “Undue hardship” means what it says and courts must resolve such cases in light of its common sense application.

303 Creative LLC v. Elenis – Can government compel speech?

Lorie Smith produces custom websites for weddings. But because of her religious convictions she posted a statement that she would only speak messages consistent with her faith. So she declined to design a website for a same-sex marriage. Colorado’s antidiscrimination law prohibited her posted statement and required her to create websites celebrating same-sex marriage.

The Supreme Court ruled 6-3 that the First Amendment prohibits Colorado from forcing a website designer to create expressive designs displaying messages with which the designer disagrees. This judgment was based on the “free speech” provision of the First Amendment, which guarantees “freedom to think as you will and to speak as you think.” The decision was not based on the “free exercise” of religion provision in the First Amendment.

The First Amendment’s protections belong to all, not just to speakers whose motives the government finds worthy. In this case, Colorado seeks to force an individual to speak in ways that align with its views but defy her conscience about a matter of major significance. In the past, other States…have similarly tested the First Amendment’s boundaries by seeking to compel speech they thought vital at the time. But abiding the Constitution’s commitment to the freedom of speech means all will encounter ideas that are “misguided, or even hurtful.” …Consistent with the First Amendment, the Nation’s answer is tolerance, not coercion. The First Amendment envisions the United States as a rich and com- plex place where all persons are free to think and speak as they wish, not as the government demands. Colorado cannot deny that promise consistent with the First Amendment. [Syllabus, p. 6]

I suggest that any who might be refused services by Ms. Smith say this to her:

“I strongly disagree with your policies which, you say, rise from your religious convictions. In fact, I absolutely won’t give you my money and will happily take my business elsewhere. Nonetheless, I strongly support your right to speak your conscience and exercise your faith.”

All who embrace a robust understanding of the freedoms protected by the First Amendment have cause to celebrate these decisions.

NOTE: My words on these two cases are summaries only. Please consult the actual texts of the court’s decisions and articles discussing them for more detailed facts and analyses.

What’s Next for Religious Liberty?

Has the time come for the Supreme Court to overturn its Smith v. Employment Division decision of 1990, which ruled that the First Amendment didn’t protect religious practice when the effect of a law of generally applicability burdened the free exercise of religion.

Should the court return to a test established in Sherbert v. Verner (1963)? The test argued that government had to demonstrate a compelling state interest before it could justify burdening on someone’s religious beliefs or practices. Government was also required to employ the least restrictive means possible to meet its legitimate goal.

I would welcome this move.

Religious Liberty Vigilance –

“Those who expect to reap the blessings of freedom must…undergo the fatigue of supporting it.” – Thomas Paine

“No provision in our constitution ought to be dearer to man, than that which protects the rights of conscience against the enterprizes of the civil authority.” – Thomas Jefferson
– 1st Amendment

Parental Rights and a Child’s Gender Identity

Assembly Bill 957 is now before the California Senate.

According to its author, Lori Wilson (D-Suisun City), AB 957 clarifies that affirming a child’s gender identity is in the best interest of the child for purposes of child custody and visitation decisions, increasing the likelihood that a gender affirming parent is given legal custody and authority to make important decisions about the child’s medical care and education.

Here is an important part of the text of AB 957 (italics are part of the text):

Section 3011 of the Family Code is amended to read:
(a) In making a determination of the best interests of the child in a proceeding described in Section 3021, the court shall, among any other factors it finds relevant and consistent with Section 3020, consider all of the following:
(1) (A) The health, safety, and welfare of the child.
(B) As used in this paragraph, the health, safety, and welfare of the child includes a parent’s affirmation of the child’s gender identity.

The good intentions and evident biases of the author and supporters aside, this bill further erodes parental authority in deference to governmental powers that “know what’s best” for a child. The government has a role to play in the wellbeing of children, but its role should be one of “last resort” rather than “first resort” as so often seems to be the case today.

If failure to support a child’s “gender identity” comes to be regarded as contrary to a child’s “health, safety and welfare,” then this could join a list of other parental “wrongs” that require mandatory reporters to report the parents to child protective services when they become aware of the situation.

Further, the law leaves open issues such as how long and how deeply the child has identified as transgender, the child’s age, and whether affirmation must include a willingness to support sex-change treatments.

AB 957 ought to be defeated but this is unlikely in California. It will become one more cause of the dis empowerment of parents who don’t walk the paths of secular orthodoxy and will further increase the disenchantment of many Californians with their state government.

Read the rather slanted report on AB 957 by the Senate Judiciary Committee:
https://sjud.senate.ca.gov/sites/sjud.senate.ca.gov/files/ab_957_wilson_sjud_analysis.pdf

Also, read the APPENDIX in this newsletter for a related issue, reported by a law professor: “Parents’ Constitutional Rights may be violated when a teacher pursues a ‘Transgender Agenda’ in the classroom.”

“Foul Ball!”

The Dodgers and
The Sisters of
Perpetual Indulgence

In our “tolerant” culture there seem to be two religious traditions it’s still OK to mock and belittle: Protestant Fundamentalists and Roman Catholics.

What happened recently between the Los Angeles Dodgers and the Sisters of Perpetual Indulgence has been a three-ring circus.

“In Ring One” – The Dodgers invite the Sisters of Perpetual Indulgence to its “Pride Night” game on June 16. The “Sisters” are, per the LA Times, “a charity, protest and satirical performance organization that uses humor, drag and religious imagery to call attention to sexual intolerance.”

“In Ring Two” – Catholics and Catholic civil rights groups and others express their opposition to recognizing a group that, they say, mocks women religious and the Virgin Mary. (Their depictions of Jesus and Mary, some of which I’ve viewed, are offensive and clearly at least PG-13.) So the Dodgers disinvite the Sisters, “Given the strong feelings of people who have been offended by the Sisters’ inclusion in our evening…”

“In Ring Three” – The Dodgers apologize. “After significant pushback from the LGBTQ community they were purporting to honor, the Los Angeles Dodgers have reinvited the Sisters of Perpetual Indulgence to the team’s Pride Night celebration June 16” (USA Today) and will give the group a “Community Hero Award” for promoting “human rights, diversity, and spiritual enlightenment.” (This award was presented before a very sparse pre-game audience.)

When I ponder what’s wise or foolish, or innocent or harmful, on behavior questions I will often do what I call a “category shift.” A more pedestrian way to say it: “What would it look like if the shoe were put on a different foot?”

So I’ve been thinking about how the “Sisters” would be regarded if they were mocking some religious body other than Roman Catholics. Let’s just ask…

What if they were mocking Islam? What if they dressed up in garb that poked fun at imams and Muslim women in hijabs? What if their display mocked the Prophet Mohammed instead of the Virgin Mary?

Well, if the Sisters even survived the fatwa that would be issued against them, do you think a baseball team would invite them to a celebration, no matter how much “charity” work the group might do?

“The decision to honor a group that clearly mocks the Catholic faith and makes light of the sincere and holy vocations of our women religious who are an integral part of our Church is what has caused disappointment, concern, anger, and dismay from our Catholic community.”

“The ministries and vocations of our religious women should be honored and celebrated through genuine acts of appreciation, reverence, and respect for their sacred vows, and for all the good works of our nuns and sisters in service of the mission of the Catholic Church.”

“The Archdiocese stands against any actions that would disparage and diminish our Christian faith and those who dedicate their lives to Christ.”
– May 23 statement by the Archdiocese of Los Angeles

Religious Liberty Vigilance –
“Nibble, Nibble, Nibble, Nibble” – How the Federal Government is Eroding Religious Liberty

“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”
– 1st Amendment

• Walter Reed National Military Medical Center ended a two-decade long arrangement with a community of Franciscan priests that provided pastoral care services to hospitalized service members. Instead, a secular firm will provide services, but they won’t be comparable. Hospitalized military personnel who are Catholic will no longer have ready access to church sacraments. This new action stands in violation of a tradition of government-supported religious services to those in the military that is almost as old as our nation.

• Rules are being rescinded that allow religious organizations to participate in federally-funded programs without relinquishing their faith commitments.

• The Department of Education seeks to rescind a “Religious Liberty” rule that protects campus organizations from negative actions by administrators who disapprove of their beliefs. Present rules prohibit administrations from discriminating against student groups because of their religious beliefs.

• The definition of “sex discrimination” is being broadened to include sexual identity and speech or conduct subjectively felt to be discriminatory. If it is found that the speech or conduct “more likely than not” will give offense, disciplinary action could be taken against a faculty member or student.

• Religiously-based hospitals or doctors with religious convictions may be coerced into providing medical procedures (such as abortion services or gender-transition services) in spite of their deep religious objections to such services.

And the list grows. The current administration is not a friend of the “free exercise of religion” clause in the First Amendment.

Latino Catholic Trends in America

St. Anthony’s Catholic Church in Long Beach is one interesting parish to visit. It is old and ornate yet welcoming. It has six Masses on Sundays—three in Spanish. When you attend a Mass in Spanish you become part of a packed and lively congregation with lots of children present. I don’t understand much of what is said. I have my i-Pad open to the Nicene Creed in Spanish but can’t keep up with the recitation speed. Taco carts are aplenty out front after Mass.

With this memory, I was rather surprised at a report in Catholic World News (April 13) about the drop-off in the number of Latinos in the U.S. who identify as Catholic. In twelve years their number has plummeted from 67% to 43% of the Latino population (down to 30% among Latinos age 18-29). Have many become Protestant? No. That number has ticked up only 3 points to 15%.

Although Catholics still easily outnumber Protestants among Latinos, the Latino Protestants are much more likely to attend weekly worship (53% versus 22%).

Certainly the pandemic has affected church attendance. Still overall, these statistics are another sad sign of the decline of Christian impact in America.