Too Bored To Care?

For many friends and acquaintances who are far too anxious these days…

Are we living in consequential times? Or do we just think we are because we have nothing better to do?

Over the last several months, I have noticed certain writers out there who have been advancing the argument that the world’s situation in 2018 is not as consequential as most of us believe. I suspect one thing most people would agree on today is that we are living in a period of significant consequence. There’s an abiding belief that we live in an age unlike any other, and while the advent of the Internet and its easy breezy access to “data” as well as the onslaught of social networking probably is as revolutionary as the printing press was in the mid 15th century, do these innovations necessarily mean we now live in an age that is more consequential than any other? Or is this just a myth perpetuated through endless strings of tweets and posts and comments from people whose understanding of their own importance is higher than it ought to be, fueled by the fact that social networking has now made it easy for them to do so?

In a March 11, 2018 article titled, “There Will Be No Civil War Today,” Kevin Williamson rather brilliantly advances this point that the world’s current situation is not as consequential as we imagine it. Moreover, we only imagine it because of a distorted view of our own lives. The truth? We are bored. This explains why we are glued to our TwitFacetagrams and why we take endless selfies and post them for the world to see. Wouldn’t Narcissus himself be proud? Just think what he could do with a selfie stick! Meanwhile, we post all these things thinking our legions of followers need to know and must necessarily agree because they follow us.

Williamson’s more basic point is that this boredom, played out all over the place on the Internet, makes us suckers for just about anything. He cites the “QAnon” conspiracy theory that is the rage among many conservatives. Confidently asserting that our current president is winning a 9-Dimensional chess match with the Left and the Media, Q-Anon predicted that yesterday (March 11) John Podesta was going to be arrested. (It didn’t happen). Former President Obama is slated to be incarcerated at  Gitmo according to this theory.

The problem is actually how many people really believe this stuff. Williamson is not arguing that we are lacking the intelligence to see through this piffle. He’s arguing we’re too bored, so we are too ready to believe it must be true. He portrays modern life as a constant seeking of tension and release, tension and release. We go looking for this tension and release because it breaks up the boredom. Online fake news, online porn, online social interactions, 24/7 “news,” (add drugs and alcohol here), etc.  In our little online echo chambers, we pick the sources of our information. So obviously what we know must be true. Do you watch Fox News or CNN?  Truth is determined by us and which of these outlets we believe is telling the truth. The sad reality is that much of this tension does not get released. Of course, much of this tension didn’t need to happen in the first place. Americans need to learn to engage their higher brains before putting their emotions, particularly anxiety, into gear.

Slaves to the grind? We are the guilty parties here. We let all these pursuits ratchet up our anxiety and then release it when other information comes out. If it’s what we want to believe, we will believe it. Facts need not enter into the discussion for us to believe it. We have “our facts,” not necessarily objective facts. Certainly, this is partially the fault of a biased media. The word “media” translates “middle” and precious little in the media seems to be objective enough to be presenting the middle of anything. Still, our suspicion of the media, or even our own preference for this or that outlet for our information, really fails to deal with the problem. We remain slaves to the very outlets we seem to distrust. The only real solution is to turn our TVs and computers and devices off or at least cut off our addiction to news and information, whether or not any of it is true.

But then we would be really bored. But whose problem is that? The justification of all this silliness is that we live in consequential times. Ergo we need to know the truth. Unfortunately, the objective truth is not what we mean. We need to know that what we believe is the truth and it’s not about facts. It’s about how many people agree with us. This is what brings the millennial college student who protests a speaker off the campus and a conservative Fox News viewer together. They are both looking for validation not of the facts, but of what they believe is true. They are both threatened by anyone who sees things differently. They both get angry when someone raises valid questions about their beliefs. (It’s getting increasingly dangerous to be a pastor in these times as the Bible doesn’t offer validation for any of this). The opponent provides tension. The ally provides release. To give all this up would be to bore ourselves to death.

Or would it? America in 2018 is an anxiety driven mess and this chronic anxiety is the only thing that makes our age consequential. Countering boredom with anxiety does not seem like a win to me. I could make the argument that there is a case to be made for boredom, for allowing oneself to be bored. I don’t really believe that. As a pastor who teaches the Holy Scriptures, I believe the better argument is to fill our minds with better things. I have always loved our church body’s youth ministry “Higher Things” if for no other reason than its name. The idea is to give young people higher things to think about. Those higher things come from the Scripture, not their Snapchat accounts, Instagram, Facebook, Twitter, et al.

One of the more beautiful things Paul ever wrote encourages Christians to rise above the din of all the noise in our world today.

Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me–practice these things, and the God of peace will be with you. [Phil. 4:8-9 ESV]

If Christians, in particular, are feeling the weight of all this anxiety, if they can’t relate to the idea of “peace,” I would suggest there is something seriously wrong with their faith. I am not arguing that peace is a feeling necessarily. I will argue that filling our minds with Paul’s “true, honorable, just, pure, lovely, commendable, excellent, praiseworthy” things WILL ratchet down our anxiety. It will not be boring. And peace, whatever we think it is, will likely emerge.

There is a better way. The boredom which fuels the information addictions that fuel the anxiety that fuel the echo chambers that fuel the narcissism, all of that is a dead end. There is a better way. All of Paul’s terms are summed up in the Gospel, in Christ, in the Good News of a God who saves us. Time spent meditating on the Gospel is time far better used than the time spent glued to our many and various screens.

The biggest benefit of all is that such a pursuit will draw us outside of ourselves. Narcissus, our Old Adam, will drown in the pool from which he admired his own reflection. The Gospel draws out our concern for others and their needs. We won’t be too bored to care. We will care, and care for others means we are not bored. We are engaged, engaged in our salvation and engaged in our concern for others.

There is a better way.

In the love of Christ,

Pastor T.

Good Works For Poorly Taught Christians (and Lutherans too)

Something saddens me. I’m not sure it always made me sad, but lately I have been more and more bothered by it.

I have heard many stories over the years about how those who attend the “fun churches” often struggle with the subject of good works. Their consciences are bothered by questions of what good works are and whether or not they have done enough of them. Not that they argue they are saved by them, (although it could be that they feel this way), but that they often worry that they simply do not do enough of them and it burdens their consciences.

I could make the rather bold statement that they should attend a Lutheran congregation and get some real teaching on this, but before I do that, let me put forward the Biblical  teaching. We Lutherans are probably not teaching this enough, especially in our preaching, precisely because we do not want to sound like the evangelicals. Nevertheless, good works are an important part of the Christian life. Let me address both questions above in offering a whole, Biblical teaching on good works and, hopefully, offer a little comfort to people who worry about not doing enough of them.

The Biblical definition of a “good work” has three parts to it:

  1. It can be thought, a spoken word, or an action;
  2. It is done in accordance with the Ten Commandments;
  3. It is done to the glory of God, not the doer.

What is noticeable about this definition is actually how elastic it is. Thoughts and spoken words can be good works. Most of us think before we speak or act. This is true of sinful words or actions. It is also true of good works. Remarkably, a lot of ordinary, everyday actions seem to qualify as good works under this definition. How are we able to comprehend all of the things we do everyday that qualify as good works under such a definition?

Here we see part of the problem with the way the popular churches define good works. For them, good works are often limited to the actions themselves. Not all actions are willfully active in nature, however. For instance, the 3rd Commandment stresses the importance of hearing the Word of God. In other words, hearing a sermon is a good work. You don’t get to choose everything you hear, but faith comes by hearing (Rom. 10:17). I have even heard it argued that church time is wasted time that could be spent doing more good works. Unfortunately, disconnection from the Word is not going to lead to more good works in the end. God’s Law shows us what a good work is every bit as much as it shows us what a sin is. A full bodied teaching of the Ten Commandments reveals how it can be said that thoughts, words, and actions can be good works.

But you can see another problem with this definition of good works in contrast to the Biblical definition. For many churches, good works are the “above and beyond” works of our everyday lives. It’s not what a father does everyday for his child that qualifies as a good work. It’s the willingness to engage the stranger, testify to your faith, make a personal witness, that matters most. This is the Parable of the Good Samaritan on steroids. Nowhere in the parable does Jesus really suggest that a good work is “above and beyond” just because it was done for a stranger by a stranger. He’s defining who our neighbors are, and as such, they are everybody. Should we do good works for strangers? Absolutely! Let the reader understand, however. Your relationship to the beneficiary of the good work is not even part of the definition of a good work.

Many Christians are being taught a far more limiting and narrow definition of good works than the Bible actually teaches. No wonder consciences are burdened. This is what I find sad.

This “above and beyond” understanding of good works is the natural consequence of our age’s loss of the doctrine of vocation. Vocation, properly understood, is the arena God places us in to do good works. That many evangelicals will not recognize a parent’s changing of a baby’s diapers as a good work, but will continue to push their hearers to go above and beyond is the explanation of why many come to question if they are doing enough good works and what it says about their faith. Why anyone would subject themselves to such a discomforting message is really beyond me.

In our vocations (husband, wife, son, daughter, worker, boss, citizen, etc.) we have so many opportunities every day to do good works. God’s Word gives not only an elastic definition of a good work, but He also puts us in daily vocations where many, many good works are done every day…even by the same Christians who question whether or not they do enough of them.

This is where my sadness comes from. Many Christians are browbeating themselves over doing enough good works when the Bible has two very clear things to say to them which they are simply not hearing:

  1. Of course you are not doing enough good works! That’s what sin does to all of us. But it’s also why God gave His Son to die for you and to forgive your sins in your Baptism and in the Lord’s Supper.
  2. Still, at the same time, you are doing more good works than you know. If you think this is not true, perhaps you need to tell the devil where to go. God’s not accusing you of that. He already knows you’re not doing enough. He has forgiven you these sins. It’s the devil who wants you to keep thinking you are failing.

In other words, the whole, Biblical teaching of good works for the Christian has one thing in common with the whole, Biblical teaching on sin itself. In Psalm 19:12, David prays, Who can discern his errors? Declare me innocent from hidden faults. Here David admits he sins too often to remember all his sins. What is the standard by which he makes such a judgment? The Ten Commandments themselves, which are too high a standard to ever keep perfectly and, hence, our sin interferes with our ability to do good works.

The standard for defining a good work is the same standard as what defines a sin: The Ten Commandments. The Ten Commandments teach us that it is impossible to number our sins. They are too many. I would argue the same is true of our good works. It’s impossible to number them. In our daily vocations, we do far more than we even realize. Also, others do far more good works for us than we often realize too. Perhaps one of the problems with misunderstanding good works is the notion that we don’t need others to do them for us too?

Lastly, a word about the third part of the Biblical definition of a “good work.” Good works are done to the glory of God. Sadly, when many Christians talk about their good works it does get to sounding like they are talking more about themselves than they are about Christ. I think there is a validity to the idea that a singular emphasis on one’s own good works always runs the risk of making the works not good anymore because it’s more about the doer than the Lord who works in the doer.

Sadly, this is probably the sticking point for why many Lutheran pastors, myself included, find it hard to preach about good works. I believe, as long as we are working out of the back of The Small Catechism, that we are teaching them correctly in our classes and teaching. In our preaching, however, we have failed. We are afraid of sounding like the evangelicals so we omit them a lot from our teaching. Ultimately, this is inexcusable. The fact is, we have a better teaching. We have the full Biblical monty on good works. We should not apologize for that. We should trumpet it from the skies!

Because last I checked, there are way too many people who call themselves Christians who are letting an incomplete teaching on good works burden their consciences. Christ completes every good work. He covers our sins. His sacrifice was for sinners. Of course, we do not do enough good works! Confess that as sin and receive His forgiveness. It will always be true until we leave this life. Nevertheless, the Gospel of forgiveness teaches us that God does not want us to live our lives with guilty consciences, but rather with good consciences. As far as the east is from the west, so far has He removed our transgressions from us (Psalm 103:12).

Perhaps our problem is our fascination with numbers? Today, the average Christian is going to commit more sins than they are able to number. Today, the average Christian is going to do more good works than they are able to number. The actual number of our sins should concern us, as they do David in Psalm 19. The actual number of our good works is something we should celebrate and give thanks and glory to God for. It proves that He works in our lives and in marvelously ordinary ways (the father and the baby). I don’t think we should let numbers of good works burden our consciences. Rather, we should simply confess we do not do enough while rejoicing in doing more than we even know.

In short, probably the best good work is the one you never realized you did. At least that way, the only One who can be glorified is God Himself.

Thanks be to God for any good works that God accomplishes in this life of sin.

Sound like saint-and-sinner stuff! Of course, if you want to learn more about that and hear the comfort of the Gospel, then go to a confessional Lutheran Church!


Pastor T.


Lutherans Love The World Enough To Tell It The Truth

The take on confessional Lutherans is best described in a poor choice of terms I have heard too many times in my 20+ years as a pastor. When talking about confessional Lutheran churches, the word “strict” is the incorrect word used to describe them.

Having started my pastoral career in Iowa, and first heard the term used of The Lutheran Church–Missouri Synod (Capital T with endash) there, I find it interesting how relative such a judgment is. In Iowa, it was Missouri Synod Lutherans who were the “strict” Lutherans. I always found this humorous having grown up in Wisconsin, where families have divided on the fault lines of the LC-MS and the WELS. Here in WI, the accusation is that the LC-MS is not nearly so “strict” as the WELS. Indeed, that divide often suggests that the LC-MS is liberal, positively permissive in its theology and stance. In Iowa, no one had heard of the WELS, at least not in Battle Creek.

This relativity in the use of the term “strict” belies just how poor of a word it is to describe what really is going on. Regardless of church bodies, we Lutherans of a confessional stoutheartedness do not adhere to the Scriptures, the three ecumenical creeds, and the Lutheran Confessions to the high degree we do because we are “strict.” We Lutherans do not avoid cavorting at the altars of churches who do not share our confession because we are “strict.” We do not practice closed communion and church discipline because we are “strict.” No, such a term is one giant fail in describing what we are really doing.

A much better word to describe what non-Lutherans view as our very peculiar “strict” behavior is actually love. We Lutherans adhere to the Scriptures, the Creeds, and the Confessions because they are the truth, and love always rejoices in the truth. There is no truth apart from the words and teachings of God’s holy Word. We love people enough to hold to this Word and tell them the truth.

We love our brothers and sisters of other confessions enough to hold not only them, but ourselves, to the highest standards of truth. If this means we cannot practice altar and pulpit fellowship with them, we will at least love them enough to say so, even as we pray that the Holy Spirit would increase unity among us until Christ comes again and such differences will no longer exist.

We love unrepentant sinners enough to withhold the Body and Blood of Christ from them until they repent because the Scriptures are truth and they tell us that an unworthy recipient of the Sacrament eats and drinks to their detriment. For the unrepentant sinner to partake of the gifts of forgiveness and life only perpetuates the lie and grants the horrifyingly wrong idea that sin is OK and that grace is cheap. As long as other Christians wish to have a cheap Lord’s Supper, the question comes back to love. The loving parent doesn’t let the toddler drink the household poisons. The rather crass practice of open communion gives strength to the lie and is, ultimately, unloving. The failure to confront public sins in the congregation commits the same lie.

You cannot love someone and lie to them. What the world derides as “strict,” only reveals how little the world really knows. Lutherans are serial truthtellers. Yes. The truth often hurts. The truth of God’s Word, however, is the only thing that can truly heal after it puts our sinful natures to death. “Love,” Paul wrote, “always rejoices in the truth” (1 Cor. 13:6).

So today we celebrate 500 years of truth. That truth may not make the Lutherans the largest or most successful confession within Christianity, but Jesus didn’t necessarily die a very popular person either. This is precisely because He never failed to tell the truth.

This is why I am a Lutheran. Here is where I can love people enough to tell the truth, proclaim it, and let the Holy Spirit use it in their lives as He wills.

We’re not strict. We just love people enough to tell them the truth. Given the degree the world has bought into the lie these days, no apologies will be coming forth from us. We have been given the truth in God’s Word and, as Jesus said, it will set you free.

Praying that the truth will open the cold, dead ears of our present world,

Pastor Torkelson

Defending The Sinner?

It’s been another long (too long) period since I posted. I could invoke the standard “busy” excuse but I myself have had little sympathy for it. We’re all busy. There is an old saying, “Want to get something done? Ask a busy man.” So I won’t bore you with that old canard.

In fact, the opposite is actually my problem. Not that I’m not busy, but rather that there is almost too much to write about these days. It hasn’t been lack of inspiration. That’s for sure. The news cycle moves SO quickly these days that it makes me glad I’m not a columnist or pundit. Their lives must be miserable at present.

On top of that, I’m not a pundit. I’m a pastor. My job is not to be political. My job is to point people to Christ, to give out Christ in His Word and Sacraments. Nevertheless, the so-called “wall of separation” is not nearly so much a wall as it is a window and the Law and Gospel I preach has DIRECT relevance to our world’s situation. I call it #thebettermessage. It is better than all others. (And to any brothers who may wish to criticize me for not calling it #thebestmessage, I simply say, we need to keep the middle comparative here. Nothing is better than this message and I think “better” says that better than “best,” which likely would turn off the person who needs to hear it the most. I agree it’s the best. But I want to lead people to it, not force them to accept it. You won’t get apologies from me).

Ergo, there is much in our news cycle that Christianity speaks to. Indeed, it speaks to all of it…in a better way than any other “message.” Today, I wander into the whirlwind we are reaping for our lack of education. Let’s talk about the bringing down of monuments to historical figures and why Christians probably should not engage in it.

The man on the left is Robert Lee, an Asian American play-by-play broadcaster, replaced by ESPN for calling UVA football games, (UVA is in Charlottesville), because of his nominal association with the man on the right, Robert E. Lee, Leader of the Confederate forces in the Civil War. The word “nominal” here is used quite literally. They share a name (nomen).

The notion that the name is all they share, though, is false. This is why I write this post. Despite their different ethnicities, politics, vocations, preferences, etc etc etc, they still have more in common than the geniuses at ESPN want to admit. Oh, and those geniuses share much with Robert E. Lee as well! (Shhh! Don’t tell them that)!

A few years back, PBS did a wonderful documentary on Robert E. Lee as part of their program, “The American Experience.” I mention this because PBS’ documentaries usually are done by people who lean toward the Left, which seems now to have gone all the way toward erasing Lee’s memory from the face of the earth. Lee is a confounding figure from an historical perspective and the documentary didn’t soft pedal that. How can this man be so inspiring on one level, and so ignorant on another? Lee was soft-spoken, humble, able to inspire merely through his presence. (Grant couldn’t do that). He didn’t shout his opinions at anyone. Still, he led the Confederate forces in the hopes of preserving slavery. How does one handle the problem of hating someone who is eminently like-able, nay, respectable on many levels?

In short, let’s apply the “personal meeting”-test. Who would I rather meet? Robert E. Lee? Or Ulysses Grant? Or some angry protester who is violently pulling down a Lee statue while never really considering the whole story? From this vantage point, I can’t tell which one is more self-righteous. Given the other things I know about him, I know I’d rather meet Robert E.

Still, Robert E. Lee was on “the wrong side of history” (to use the nefarious term of President Obama). Slavery is not a proud part of our history. Word on the street is that people are calling for the removal of the Jefferson Memorial and, possibly, the Washington Monument. (After all, both were slave owners, right)? Consider this phrase one of President Obama’s many forays into blind arrogance. In order for this to be correct, one has to view the present age as more moral and ethical than the previous ages of history. I’ll let the news cycle itself speak for whether or not such a position isn’t just plain folly.

This brings me back to the original point. Robert Lee, the broadcaster, and Robert E. Lee, the Confederate General, have one more vital thing in common. Sinful natures. Both made mistakes. Both probably knew/know what it’s like to fight for the wrong cause sometime in their lives. (Not that I’m trivializing slavery. The scope of slavery is much larger than many of our causes. Still, it’s the same sin that corrupts us all, regardless of scope). Both also knew/know what it’s like to have to suffer consequences for their names. ESPN should apologize not only to Robert Lee, but to the nation for their silly calculations. The muckety-mucks at ESPN are on the wrong side also. (Translation: not any better than Robert E. Lee). Need I explain why?

We Christians do not rejoice in sin. As ones forgiven by Christ, we should seek to emulate Christ’s righteousness, even if sin will always limit the results. Still, part of having a sinful nature may be to have a compassion and sympathy for fellow sinners, which is to say, all people. I don’t like slavery, but does that mean that Robert E. Lee is the devil himself? Especially since I share a sinful nature with him? He was, also, a Christian. Perhaps I will get that meeting with him one day! If so, will it matter anymore what he (or I) did in this life?

Ergo, I defend the sinner without defending the sin itself. We do not wrestle against flesh and blood…(Eph. 6:12). That includes figures from history whose legacies surely are mixed and confounding. Should their monuments be torn down? It seems to me that no one who has ever lived has the credibility to do such a vile thing. When you see protesters in the streets calling for the removal of monuments, see them as the sinners they are, and pray that the Law and Gospel would reform their hearts just as it does ours.

Who am I to remove a statue of Robert E. Lee? Chief of sinners though I be…Christ is all in all to me.

With prayers that Americans would confess their many sins and find a little humility,

Pastor T.

Sacrifice, Homeschooling, And Parenting

Genesis 22:2  “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.”

It’s been a couple of months now since our oldest son, Matthew, learned he was accepted at Patrick Henry College in Purcellville, VA. As our oldest child, this is one of life’s “firsts” for Jennifer and I; the first child to leave the nest. As many parents can relate, this is a “first” that engenders a lot of thought in the mind of a parent. Is he ready? Did we do a good job? Are we ready? Will he be successful?

I believe these thoughts have been complicated a bit for us by Matthew’s chosen field of study: strategic intelligence and national security. This area puts Matthew directly in the line of possibly becoming a part of what President Trump has called the “dark state.” Matthew stands a high likelihood of becoming part of “the apparatus;” the same apparatus we all love to criticize–government. He also stands to become a part of the most untrusted part of said apparatus.  It feels like we’re sacrificing him. It feels like we’re throwing him to the wolves.

It has raised another very penetrating question in my mind. Since we are homeschoolers and have homeschooled Matthew since he could barely talk: Is this what we were preparing him for? Did we know that one day we would be sacrificing him to the world? Is this what we were thinking when we chose to go down the homeschool path?

The answer is, undoubtedly, yes. It’s only now, though, that the reasons for our decision to homeschool have become frightfully real. Our decision to homeschool was not a statement against public education, nor was it a critique of Lutheran education. Jennifer and I both got good educations in public education and Jennifer herself went to Lutheran school until High School. While we have had our concerns about both over the years, we had no interest in making our decision some sort of political or churchly statement. (We still do not).

Our decision to homeschool was not motivated by an overly sheltering mindset that was intended to completely insulate our children from the “big, bad world out there.” While homeschooling does offer some protections for our children, we always knew these would not last forever and we always knew that they would face exposure to the world just by living in it. Yes. We were building a “safe space” of sorts, but it was never entirely safe. The idea was that they would leave that safe space and go out into the very unsafe space of this fallen world as Christians ready to engage. I doubt our kids will ever join the army of millennials who cry out for safe spaces. (The reason they do is that they either never had one, or were too pampered to imagine the unsafe space the real world actually is).

Why did we homeschool? Because we knew how important it is to train up children in the way they ought to go and then unleash them on a world that needs smart, competent, compassionate, Christians. We chose to use a classical curriculum so they would learn how to think critically at a young age. We raised the bar on them because it was going to be high bar they would have to meet when they went out into the world. My wife, in particular, scrimped and saved and sacrificed to make this happen. She especially gets credit for keeping us focused and for loving her children enough to get them ready. I have always used the word “fierce” to describe her dedication to her children.

As for me, I realize my sacrifice is not the same as Abraham’s. Nevertheless, the same promise Abraham held on to so tenaciously in Genesis 22 is mine as well. I do not know what the future will bring for Matthew. It does feel like a real sacrifice. Now, I can only listen to him, pray for him, and trust God to work out all things for Matthew’s good and the good of others who he works for and with.

I think the bottom line here is that we did not homeschool just for our children’s sake, but with the very strong appreciation that our children will one day make a contribution to the world in which they live. We are not neo-monastics with an itch to separate from the world. We raised them as we did with the high hopes that the world would benefit from their lives and service. We argued and deliberated and cried and prayed for them to engage the world for its good.

One might say that all parenting and teaching is at least supposed to be focused on the good of the world, but the world’s current chaos is the ultimate indicator of how well we are actually doing in this regard. Parenting is not spoiling our children or pampering them. In this day of “helicopter parenting,” spoiled children are emerging left and right, scaring even the most liberal of their professors. In our age, children have become possessions; not privileges to be nurtured and raised in a way that benefits all. Our nation’s current narcissism is an epidemic fueled by decades of parents’ teaching children they could have whatever they want. We now have almost two full generations of such myopia.

Faithful parenting is sacrifice. It’s going to the mat for our children, not so that they would have everything they want, but that they would have everything they need. To thrive in this world, especially as a Christian, means our children need a lot. They especially need their parents to love them enough to teach them the disciplines necessary to be the most competent people in the room. That was our aim.

Our heavenly Father established the paradigm. He sent His Son into the world to be the perfect sacrifice. Again, He had the world in mind. For God so loved the world that He gave His one and only Son, that whosoever believes in Him shall not perish, but have eternal life. As Christian parents, there is comfort that comes from knowing that our sacrifices pale in comparison to our heavenly Father’s. Our children are not called to save the world. They are called to engage it. Christ works through His children. When faith is restricted to the privacy of the bedroom, the world indeed suffers.

Many years ago, I attended a prayer breakfast with Tony Campolo. At the time, he was President Clinton’s new “spiritual advisor.” (The Lewinsky scandal was in full bloom). Mr. Campolo is not a theologian, although he is a Christian. He is actually a sociologist by trade. I could argue that sociology is a major contributor to all that is wrong with the world…and I’d be right. Still, that day, Mr. Campolo said something that was very revealing and I have never forgotten it. He said that the death of the family in America was a 20th century phenomenon, betrayed by societal shifts of a very high degree of magnitude. The first half of the century saw Americans still living mainly on the farm. Farmers had large families, which gave them cheap labor, and got rich! (With the exception of the Great Depression, the story of the “poor American farmer” has largely been a myth). The second half of the century saw Americans move to the cities… and then the suburbs. Family size got smaller in order to preserve wealth.

With these changes, parenting goals also changed. Ask an early 20th century American farmer what he wanted most for his children and he would have answered, “to be successful.” Ask a later 20th century parent what he/she wanted most for their children and the answer would be: “to be happy.” This latter option is still our answer…and the nation and the world are dying because of it.

Parents today need to explore in their own minds the correlation between success and happiness and recognize that it takes tremendous sacrifice to help a child get what he or she needs to be successful. Should all parents homeschool? I would not necessarily advise that. I would only say that they should insist on the highest standards for their children. They should teach boundaries and love their children enough to enforce them. They should see their roles sacrificially, knowing that there is a whole lot more to life than the 18 or so years we have to raise them to be adults. If we parents cannot see past graduation, our children will never see past it either.

As for Matthew, it is premature to say he will be successful. It is also premature to say we gave everything to help him be so. We continue to pray, with tears even, for his future and the futures of all our children.

And we continue to pray for our world, the world into which we always knew they would go. The world will always need smart, compassionate, competent Christians…because Christ is the one resource we can never have enough of.



Pro-Life: What Does This Mean?

I think I was somewhat unwittingly drafted into the pro-life movement. Not unwillingly. Just unwittingly.

I grew up in a Lutheran Christian household. My parents both agreed they were pro-life. I remember my dad saying a few disparaging things about Roe v. Wade when I was a kid. I would argue they were not passionately pro-life, but they were clear, clear enough for me to notice.

I didn’t rebel against the position. I went off to college at Concordia University Wisconsin nominally “pro-life.” My life experience now teaches me that what that means is that I was really only “anti-abortion.” That was what it meant for me to be “pro-life.” I am not denying that to be pro-life means to be anti-abortion. As the years went by, I came to appreciate that the term, however, means a whole lot more.

Unwittingly, God had conscripted me into a position on life that is much larger than I realized when, during spring break of my Freshman year, I applied to become an employee at Bethesda Lutheran Home in Watertown. I applied as a Residential Aide, one who attended most closely to the daily lives of the residents. Bethesda is widely recognized as a ministry to severely and profoundly cognitively disabled people. I had volunteered there in my Jr. High and High School years. God was probably already whittling away at my sense of what it meant to be pro-life even then. But now I would be teaching people to do basic life skills in order for them to move up to group home living: tying shoes, shaving, dressing, basic health and cleanliness disciplines, schedule maintenance. I think I always loved it. A bad day at Bethesda could be really awful. But a good day was great…and the good days far outnumbered the bad days. I was learning that I was enjoying the chance to work with people. I was learning from them as much as they were probably learning from me. With pride, I like to say that “I am a graduate of Bethesda Lutheran Home.”

These dear people still hold a special place in my heart. Imagine, if you will, working with such marvelous people and then learning, after I became a pastor, that doctors were encouraging mothers to have abortions if there was even a risk that their child might be born with Down Syndrome. The first time I heard this, I must confess I was enraged. I had come to see the people with Down that I had served as tremendous gifts of God. They were so precious to me. It was as if someone had threatened to take away my most precious asset, my wife, my children, my reputation. This level of professional callousness was (and still is) offensive to me.

All life is precious. I cannot for the life of me find it in my heart to view any handicap, any disability, any limiting factor as diminishing one iota from the value of human life. We are not the sum of our strengths or weaknesses. We are people, which means we will always be of immense value to one another. When one person dies, we are always the poorer for it. Darwin, in his infinite wisdom, advised that the handicapped be put to death for the sake of evolution. Do you get it? We live in a culture of death. It is all around us. And it is all justified in the name of progress or evolution

This death-culture is not evolution. It is devolution. It is devilish. But this thinking even invades the nominally pro-life Christian who hasn’t learned yet that to be pro-life is a much larger thing than being anti-abortion.

Case in point: Consider these sorts of statements.

“I’m stopping at two kids. Three will be the death of me.”

“Children are so expensive.”

“We need to build a wall to keep people out.”

“Why should we always be the ones to protect the helpless?” [Witness nearly half a million dead in Aleppo largely thanks to American inaction].

“I love my husband, but if he ever cheats on me he’s gone!”

“I’d rather commit suicide than go through this terminal illness.”

Some of these thoughts are so common that I’ve heard Christians express them, many times over.

God stretched my mind and broadened my horizons by conscripting me so unwittingly into life ministries. He stretched it even further by giving me five biological children, an adopted sixth child, and currently three sisters for whom we are providing foster care. People ask how we do it. Even that question strikes me as lacking a richly pro-life attitude. As long as we have life and breath, we are here for each other.

How far are you willing to be stretched? Are you ready to be pro-life? The world and its death-culture needs something better, from me, from you, from all who call themselves Christians.

I have never attended the pro-life march in D.C., but have always wanted to. When it happens soon, I will be reassessing my commitment to God’s gift of life. I pray you will too.

Lord, grant us all a deepened appreciation of the precious value of life!



Advent 1 Midweek Homily–Of The Father’s Love, St. 1

Of the Father’s love begotten Ere the worlds began to be, He is Alpha and Omega, He the source, the ending He, Of the things that are, that have been, And that future years shall see Evermore and evermore.  LSB 384, St. 1

In the Name of the Father and of the Son and of the Holy Spirit. AMEN.

Recent brain research has revealed that the human brain is not able to process properly all the little data factoids we are bombarded with in the media. Fans of televised sports events know how the networks love to hit us with arcane statistics which, in the bigger picture, probably don’t have a shred of real relevance. For instance, the Cowboys are 13 of their last 14 on 3rd down conversions when it’s raining in Iran and the average Lake Michigan water temperature is warmer than normal? Almost 95% of such statistics don’t remain very long in the memory. They have a fleeting effect on us. Scientists have observed that they simply register in our limbic systems as something threatening. Our brains process data factoids as threatening. Remember that the next time you turn on the sports or news channels.

Even if we don’t process it in healthy ways, I think we are often fascinated by such data. We still crave it. Many know that watching the 24/7 news media is bad for them, but to get them to turn off the TV is like getting an addict to just up and quit. We’re drawn to this stuff. We love data. We love to categorize it. We love to process it. We love to try to figure it out. Quoting data statistics makes us feel like we know something, and our sense of power and control is often dictated by how much we know…or at least how much we think we know.

This Advent, beginning tonight, we’re going to turn off our limbic systems and their emergency, fight or flight, reactive natures. We’re going to relax and rest in the love of God the Father. We’re going to let the light of Christ shine in the darkness of this world and all its anxiety-producing spectacle. We’re going to meditate on things higher than the media’s incessant chatter. We’re going to contemplate the unexplainable. Rather than explain, we’re going to trust. There is a better message, a higher one, a deeper one. It’s the message of Christ.

No factoid or data or trivia can measure who Jesus is. He is true God and true man. He is God in human skin, flesh and bone. He is the Alpha and Omega, the beginning and the end. He is the Source and the Ending. He is the same yesterday, today, and forever. He is eternal, timeless and limitless, while mysteriously still operating in a human body.

In the manger, Jesus is God in diapers. In the Temple at age 12, He is the expert befuddling the so-called experts. In the Jordan River, at John’s baptism of Him, He is numbering Himself as a sinner even though He knew no sin. He touches lepers and does not contract the disease. He preaches with an authority unlike the experts had ever heard. He shows compassion, but can be dismissive of pretenders. On the cross, He is God being shamed by humans. He is loved of God and forsaken by Him for our sake.

The mind cannot process it. In fact, it can’t even begin to process it. God’s love is a mystery. The worlds began to be as an expression of his love. His gift of a Son to endure cross and shame is a gift of love, and if we struggle to define and understand anything, it’s love. God is love. Christ is love, and as such, impossible to reduce to a meme, a factoid, a Twitter post, a statistic. Christ transcends all that.

And that is why His is the better message. The mind needs mystery. We need to know there is something bigger than us, beyond our understanding, past the limited scope of our thoughts. The Father loved the world and gave His one and only Son. Why He did that is beyond our understanding. The Son obeyed the Father perfectly and gave up His life to save us who could not save ourselves. Why He did that is beyond our understanding. The Holy Spirit teaches Christ and makes sinful humans holy, saints. Why He does that is beyond our understanding. The Son will return to give us a new heavens and a new earth where we will share thrones with Him. Why He will do that is beyond our understanding.

This Advent, we rejoice in a God whose ways are not ours, they are bigger and better. His love is bigger than your sins. His Word is bigger than your fears. His grace is bigger than your shame. His life is bigger than your death.

So rest in His peace. So celebrate in His joy. So luxuriate in His love. This Advent, this child, this Savior, this Lord is FOR YOU. And that’s all you need to ever know. AMEN.

In the Name of the Father and of the Son and of the Holy Spirit. AMEN.

Installation Sermon–Rev. Timothy Oswald–11/13/2016

Grace and peace are yours through our Lord and Savior, Jesus Christ. AMEN.

The text is Paul’s words in the Epistle, chief of sinners saved by grace.

Dear Members of Hope, Pastor Oswald, and family and friends gathered today,

I was recently asked by one of the members of St. John’s in North Prairie where I serve how preaching a sermon is different from giving a political stump speech. The election was in full swing. The same person was just telling me she had watched speeches by both candidates as well as our Senatorial candidates. She observed there was definitely a marked difference between political speeches and the weekly sermons she is subjected to as a member of St. John’s! (Poor thing)! She knew what that difference was, but she asked me anyway because I think she understands that the sheep judge the shepherd. She was testing me to see if I had an inner Donald Trump or an inner Hillary Clinton. Hopefully she found neither.

I recall thinking after our discussion that my answer wasn’t very Biblical, even though our text might suggest it was. I told this dear woman that I thanked God that I was not a politician. I told her, and I think is pretty much exactly how I said it, that “I [didn’t] have it in me to give speeches about myself.” I don’t think it should be easy for anyone to look another person dead in the eye and say “vote for me.” One of the best things about being a pastor is that, especially when it comes to giving sermons, hopefully you learn the freedom of not preaching yourself.

Now I’m not sure how righteous my answer was. It could be. It might not be. All I may have been saying is “Thank God I’m not Donald Trump!” That would be far less righteous than many might think. It would be suggesting a righteousness at the expense of someone else. It would be hypocritical. It would be the same as saying “I may gossip, but at least I’m not a murderer.”

The Apostle Paul, writing to the young pastor Timothy, has none of that. The words of our text are autobiography. Paul is writing about himself. He doesn’t mince any words as he does so. He refuses to project his own self-righteousness onto the screen of another person’s sin. He can’t say, “at least I’m not a murderer,” because he was! He tells Timothy, rather bluntly, that he was a violent man acting in ignorance. Most notably, he writes about his former life before his conversion and Baptism in the past tense. He was those things. The grace of God means those sins are removed from him as far as the east is from the west.

But he goes on and switches to the present tense. He delivers a trustworthy saying: “Christ Jesus came into the world to save sinners, of whom I AM (not was) the chief.” Once again, Paul doesn’t project or reflect his own righteousness off others lack of it. He just speaks for himself. He is the chief of sinners. And then, for emphasis, he repeats the saying in the next verse. Twice in consecutive verses Paul refers to himself as chief of sinners.

We call this “repentance” and it is a synonym for the word “faith” itself. Where genuine faith is, repentance will always be the first word. It was Thesis 1 of the 95 Theses which kicked off the Reformation. It was the first word of the messages of the Old Testament prophets. It was the first word of John the Baptist’s sermons in the wilderness. It was the first word Jesus preached. “Repent, for the kingdom of God is among you.”

Repentance is the first word of our liturgy. When we are gathered together in God’s Name on Sunday mornings, we do not tell him what wonderful people we are. We rather confess our sins, like Isaiah did in the Temple, like Peter did on the boat in Luke 5, like Paul does in our text. We’re not in church because we are good people and those not with us are the bad ones. We attend Divine Service precisely because we are sinners who need what is offered there: grace in the forgiveness of sins. Without that grace, Paul would have nothing to say or write at all. And neither would any future pastors like Timothy or any of us up here this afternoon.

And as a first word, repentance has quite a legacy. Our Synod President, Matthew Harrison, has pointed out on several occasions that repentance was the first word of the most consequential moments in history. Real change, even at the societal level, doesn’t happen by forcing your sinner neighbor to change. If America feels like a hamster on a wheel right now, it’s probably because too many of us are doing precisely that. Real change happens when we all look inward, when we all recognize ourselves for the chiefs of sinners we are, when we take our sins to Christ and look for His perfect cleansing.

Pastor Oswald, on this day of your installation, we know there are many good things to say about you. Back in August, our mutual friend, Naval Chaplain Ryan Rupe, positively gushed about you with me on the phone. And I think we both know that Ryan doesn’t gush about people. He’s one of the most powerfully honest and forthright people I have ever known. And he’s one of those people who you love for all that honesty. He spoke about you as a great peer, a great chaplain. He spoke about your compassion and your listening ears. He told me he thought Hope, Twin Lakes was getting someone strong on pastoral care. He told me he’d miss you as a peer after your retirement. From someone like Ryan, I consider that high praise.

As American citizens, we should be thankful for your service in our military. I know I am. I would hope all of us in this room are. Thank you for your honorable service. God bless America and God protect our soldiers and give honor to our leaders.

Despite all that, Paul’s words still remind us that what was true for him is also true for us. There are no Messiahs except Jesus Christ alone. Pastors may have many virtues, but they also have sinful natures. We pastors will sin, sometimes even grievously. We don’t preach ourselves. We preach Christ crucified, at whose cross we leave our sins. Dying to sin every day and rising to new life, we gain the strength to go back in there and care for God’s people even after foibles and failures.

Christians too need to hear these words for what they say. It is common in congregations to project everything that is right or wrong with the congregation on the pastor. Yes. He may have many virtues. Yes. He is a sinner and makes mistakes. But when he fails, for you to make him into a chief of sinners is to fail Paul’s test in this text before us. You too are chiefs of sinners. You too must look in the mirror of God’s law and see the ugly reflection. The sheep may judge the shepherd, but the Lord judges us all and the standard for both is the Word of God. That Word judges you the same chief of sinners it judges me and all the men in white robes up here today. The great privilege we have as pastors is the privilege of speaking that grace to you when the Law hits with all of its force. Paul was given a grace that covered all of his sins through Ananias of Damascus who baptized him. It wasn’t Ananias’ baptism. It was Christ’s. It’s not our Word; it’s Christ’s. It’s not our grace; it’s Christ’s.

Christ. He came into the world to save sinners of whom we are the chiefs. He demonstrates His unlimited patience in the lives of repentant sinners. Luther famously said that “Christ dwells in sinners.” He may very well have been thinking of our text when he wrote that.

Today is not about Pastor Oswald. It is not about Hope Lutheran Church in Twin Lakes, WI. It is not about the mistaken notion of God providing a new superhero to lead us out and into a great future. It’s not about God providing a convenient scapegoat if we fail. It’s not about any of these things.

Today is about Christ. Today is about His sacrifice for your sins. Today is about His victory over sin, death, and the power of the devil. Today is about His salvation of sinners like Paul, like me, like Pastor Oswald, like you. Today is about how He, as Lord of the Church, has provided another undershepherd for you. Today is about His grace extended through the mouths and words and hands of His human instruments, the pastor. Today is about His grace which covers us all.

I guess I do thank God I’m not a politician. To preach oneself is to set oneself up for an inglorious fall. We do well to stand before God as the sinners we are, pastors and people. It’s not about us and what great people we tell ourselves and others we are. It’s about Christ, who saves sinners of whom I (and you) are the chiefs. Our lives are now hidden away in Him so that He is glorified in all our speaking and all our doing.

Now to the King, eternal, immortal, invisible, the only wise God be honor and glory forever and ever. AMEN.

The peace of God which passes all understanding guard your hearts and minds through faith in Christ Jesus. AMEN.


Private Confession And Absolution: The Ultimate Safe Space

Once again, the media is placing a lot of attention on millennials as they react, rather than respond, to the election news. There are mixed reviews on today’s millennials. I tend to lean toward a negative estimation of them. I often think of the 18 year olds who stormed Normandy Beach on D-Day. Today’s average millennial knows nothing of that sort of courage. Of course, the problem with generational dynamics is the broad brush it employs, which smacks of the same sort of stereotyping that lies behind a lot of today’s “noise.” There are always exceptions, thankfully.

The Millennial call for “safe spaces” has also led to dubious behavior, especially among college students. College has always been about stretching minds, having your values challenged along the way. Even the most liberal professors have admitted that their students frighten them when they question–often with threats–what they are learning for its “safe”-ness. Ohio State University recently sent a message by telling students who had taken over one of the buildings demanding safe spaces that they had, indeed, created an unsafe space for the University’s employees working in that particular building. After threatening them with arrest and expulsion for their lack of forethought, the students left without further incident.

I would argue, though, that I agree with the idea of a “safe space.” I just don’t think there should be one at universities. Videos of puppies frolicking and coloring books with crayons on tables may appear to create a safe space. They also seem to invite plenty of valid criticism about the capacity millennials will ever show to engage the world as adults. Not everything in life is pleasant. Not everything is safe. Indeed, danger does have a propensity for bringing out some wonderful things in people, if we can silence our limbic systems enough to think clearly. The problem isn’t an unsafe world. It’s helicopter-parented youths who now face the future with fear rather than confidence in their own abilities.

The world can be a frightening place and, as long as it remains fallen, it will always be so. We should not seek to make it any more dangerous. And yes, there is a safe space. The ultimate safe space. It’s called Private Confession and Absolution.

In Private Confession and Absolution, a pastor sworn in his ordination vows never to divulge the sins confessed to him hears your confession of sins…lovingly. He speaks the Word of God to them and then announces that God forgives even THAT sin; the one you cannot seem to get over yourself.

In Private Confession, you have a place to go where you can speak of your sins without shaming or fear of being judged. Indeed, the judgment is “not guilty” after the Absolution is announced. To be forgiven is to be set free, strengthened to face the world and all its dangers.

I have a Lutheran pastor friend whom I greatly admire for managing to get such a practice started in the congregation to which he is called. Lutherans have long believed private confession to be “too catholic” because of a basic misunderstanding. Our Lutheran Confessions encourage private confession. We didn’t require it like the Roman Church did. When you free someone from the command to do something, they often forsake it entirely. I use Private Confession and Absolution as an essential element of counseling. I would LOVE to offer it daily to Christians who struggle with their consciences.

There is a safe space. The kneeler in my study is a place you can go with your sins. I will not punish you. I promise you I will listen. The forgiveness is God’s and I promise you that I will not hesitate to comfort you with it. When you leave, your past is in the past and I will be happy to see you Sunday or whenever I see you next. It’s God’s ultimate “safe space.”


Pastor T.peaceofchrist

The 1%

Luke 15  Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.”
3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance [ESV].

So which are you? The 1% or the 99%?

This text fools us much of the time. In the Church, we see this text applied often in the direction of those who leave a church or fall into lackadaisical reception of Christ’s gifts, or no reception of them at all. THEY are the wanderers. THEY are the 1%. This implies that WE are not. We must be the 99%. And that’s good. Or so we reckon.

The reason this is deceptive is because it causes us to miss what Jesus is really saying about the 99% AND, in the process, it causes us to miss where we are in this picture. By verse 7, Jesus has let us in on the 99 sheep as those who “need no repentance.” This is not a complimentary statement. It raises the question of who is who in the zoo. The 99% are not the faithful. They just think they are. What we conclude about being the 99% does not jive at all with what Jesus says about them.

Context is determinitive of meaning and in the broader context of the entire Gospel of Luke–as well as the narrower context of just Luke 15–the shepherd who goes after the one sheep begs a proper understanding of who that one sheep is. First we consider the broader context.

All through his Gospel, Luke makes the case for the salvation of the outsider. Implied in this term is the Gentile, who has no connection to Israel and its worship and history. But even more powerfully, especially in the run up to chapter 15, the “outsider” is to be seen as “outcast.” In Jesus’ society, these are the ones who the Pharisees continually refer to as “sinners” (tax collectors, prostitutes, lepers, the demon-possessed, inter alia). If one comes to Luke 15 having read the Gospel straight through, the theme of Jesus scolding the “good people” of His day (namely, Pharisees, Scribes, and Jews with no disability that limits them) for not paying attention to the outcasts has been heard many times. In Luke 7, for instance, Jesus heals the slave of a Gentile centurion, repeats Elijah’s miracle of the raising of a widow’s son (the original miracle was done in Gentile country), and in a Pharisee’s house, Jesus is anointed by a woman who is likely a prostitute. The lesson Jesus gives to Simon the Pharisee is that He has been received more by the woman than by him. Jesus’ salvation is for those who need it. It is not for those who do not. The Pharisees continually assert that they do not need salvation as they believe they have had it all their lives. Indeed, they believe they have earned it or see it as some sort of birthright.

In Luke 15:1, the stage is set for three “parables” to hammer this point home. A crowd of two different constituencies comes together in verse 1: The tax collectors and “sinners” and the Scribes and Pharisees. Many commentators see this chapter as the theological center of the Gospel and by all estimations they are right. The action begins with the complaint of the Pharisees that Jesus “receives sinners and eats with them.” Thus the table is set for Jesus to teach.

In the first analogy, Jesus teaches of a shepherd who leaves behind 99 sheep in order to reclaim the 1 lost sheep. The angels in heaven rejoice over this one’s return.

In the second analogy, a woman sweeps a room looking for 1 lost coin out of ten. After finding it she alerts the neighborhood so they can join her in her rejoicing.

In the third, a son puts a death wish on his father, takes the inheritance, wastes it away, and returns in humiliation seeking his father’s mercy…and gets it. By contrast, the “faithful son” who never left the Father is seething in rage over his brother’s restoration.

The key is in the first analogy when Jesus refers to the 99 as not being included in the angels’ rejoicing because they “need[ed] no repentance.” So it is with the other brother, he too did not get a party from the father because he thought he was doing the father a favor.

The Pharisees and Scribes are angry with Jesus because He receives sinners and eats with them. The 99 sheep do not get the celestial celebration that the one lost sheep gets. The other brother cannot understand how the Father can kill the fattened calf for that ingrate brother of his who ran off and came back with his tail between his legs.

So which are you? The 1% or the 99%?

We do wrong to think that the 99% is the Church, the “choir.” These parables show us the difference not between faith and unbelief, but rather between true faith and false faith. True faith is demonstrated in repentance (turning around, sorrow over sin) and facing the Father again. False faith is the belief that we are the good people who would never wander off from God in the first place. True faith is demonstrated in the return of the one sheep. False faith is demonstrated in the self-righteous judgmentalism of the 99%.

Our “righteous” concern over all who have wandered away presumes our “righteousness” over against their lack of it. This is the error. The Pharisees were not righteous. They were self-righteous. Jesus rather cleverly uses the term “righteous” for the Pharisees all the time. If they want to live by the term, Jesus must figure, they can hang by it too. The term only means “self-righteous” when Jesus uses it of the Pharisees.

On Sundays, after the entrance hymn, we confess our sins. If we were the 99%, this would seem like a strange thing to do. After all, the other brother makes no apologies for his anger over the party for his ingrate brother. He has not sinned. But what we are saying at the outset of the Divine Service on Sunday is that we are not part of the 99%. We are the 1%, the ones who have wandered away, the ones who need the shepherd’s crook of the Word to draw us back. We have made a mess of our lives and we return to the Father, heads hung low, because perhaps He will have mercy on us.

Upon our confession, we are forgiven and the feast begins! Of course, if the Gospel is for all those other sinners who really need to hear it, then we are saying we need no party thrown for us. We always had it right.

But that’s not how it works in Luke 15, is it?

Be a sinner and sin boldly, but trust even more boldly in the grace of God in Christ Jesus.–Luther.

Waste no time denying your sins.–Luther

Better to be the 1% than the 99%. The party is for you.