Bible Translations

My article from today's Algona Upper Des Moines about Bible Translations:

Q: With so many Bible translations available, which one should I buy? What are the differences between them?

The Bible was originally written in Greek (New Testament) and Hebrew (Old Testament) with a few verses in both testaments being in the Aramaic language. My church denomination and some others still require their pastors to learn to read Greek and Hebrew as part of their training. The English Bibles we read today are translations of these original languages.

When choosing a Bible translation, there are several factors to consider. The two primary factors are accuracy and readability. Buyers also might want to consider the preferred translation used by their church or other Christians with whom they study the Bible. As a Christian advances in their study of the Bible, they often find it beneficial to have several different English translations available to them for comparison.

During a trip to Algona’s local Christian bookstore this week, I was able to count seven English translations available for sale, and as I look at my office bookshelf, I find that I have fifteen English translations of the Bible at my disposal, in addition to Greek, Hebrew, German, and Spanish copies. In addition to these many translations of the Bible text, many of the translations have numerous optional resources, including cross references, study notes, devotional content, and other additional content.

Most pastors and Bible teachers place the accuracy of a translation to be of first importance when choosing a Bible to purchase. Some Bibles translate each word literally, while others may translate several words together in order to better convey the meaning in English. In addition to the varying translations, there are also bible paraphrases, which tell the story in the translator’s own words rather than literally translating. While these paraphrases, such as The Message, and The Living Bible can be easy to understand for casual reading, they are not good choices for deeper study because they rely heavily on the English author’s understanding of the words rather than the Bible’s original way of saying it. Translations such as the New American Standard Bible (NASB), English Standard Version (ESV), and New King James Version (NKJV) are highly respected for their accuracy in translating the Bible.

Although accuracy is an important consideration, a Bible translation also has to be understandable to the reader. For example, the King James Version of the Bible is highly accurate, but some people find it difficult to read because of the older language it uses. The New International Version (NIV), the best-selling Bible translation in America, is highly renowned for its ease of reading. Other translations, such as the New American Standard Bible (NASB) are not very difficult to read and study, but can be somewhat awkward to read out-loud in public. The New Living Translation (NLT) and English Standard Version (ESV) are also known as very readable translations.

A good balance between accuracy and readability is usually the goal. An accurate translation you cannot understand easily and a translation which is readable, but inaccurate will both be poor choices. The guidance of your own pastor, especially if he can read Greek and Hebrew, is a valuable tool in determining which translation is right for your needs. My personal preference in a translation to read aloud publicly or for casual reading at home is the ESV, and my preference for in-depth study is the NASB.

When picking out your new Bible, don’t forget to research all of the available options, such as cover materials, study notes, and other resources. A Bible which is attractive and has the options and resources you desire will be much more appealing to study with regularity. Since my current Bible has begun to literally fall to pieces, I am excitedly anticipating the arrival of my new copy of The Lutheran Study Bible (An ESV Bible from Concordia Publishing House), which I pre-ordered several months ago to be delivered when it is released in October.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Prayer

My article from today's Algona Upper Des Moines about prayer:

Q: What is it that motivates God to hear and answer prayers?

In the Gospel of Luke, Jesus tells a story which illustrates the answer to just such a question:

"Two men went up into the temple to pray, one a Pharisee and the other a tax collector. [11] The Pharisee, standing by himself, prayed thus: 'God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. [12] I fast twice a week; I give tithes of all that I get.' [13] But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' [14] I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted." (Luke 18:10-14 ESV)

God’s choice to hear and answer prayers is not founded on anything that we do. God does not hear our prayers because of their length, or how often we ask. (Matthew 6:7) He doesn’t listen based on our eloquence or the beauty of our words. He does not even take into account who is praying the prayer, other than whether the person is a Christian. A pastor, elder, or deacon’s prayer is no more worthy before God than that of any other Christian (although the prayers of pastors and Christian friends can be of great help in times of sickness or distress which make it hard for us to concentrate on our own prayers). Even though places like church buildings or chapels help us to focus on God in our prayers, He does not hear our prayers based on the location where we pray.

Nothing we do can force God to hear our prayers, and nothing of our own making renders our prayers more acceptable to Him. Like the Pharisee in Jesus’ parable, we cannot rely on our own goodness or worthiness to have our prayers heard, because no matter how good we are, all people fall short of God’ standard, which is perfection. God hears the prayers of Christians solely because they have been forgiven by Jesus. When God hears the prayers of Christians, He does so only because of what Jesus has done by living perfectly according to God’s law, then being executed by crucifixion, even though He was innocent of any wrongdoing. This is why many church prayers end by saying “through Jesus Christ, your Son, our Lord…” any many Christians end their personal prayers, “in Jesus’ name.”

God is so good to us, that He even gives us the things we need when we forget or neglect to pray for them (Matthew 6:8). He also gives the Holy Spirit to Christians who gives and strengthens our faith in Jesus and helps us to pray, especially in times of weakness (Romans 8:26-27). God not only gives us prayer as a way to bring our needs to Him, but also as a way to thank Him for His blessings and intercede for the needs of our neighbors. He does not command prayer as a rigid duty, but instead, gives it to us as a gracious gift, and He Himself provides everything necessary for our prayers to be heard and answered for those who trust in Jesus.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Angels

My article from today's Algona Upper Des Moines about Angels:

Q: Are angels real and how much do we really know about them?

Angels have probably been one of the most popular subjects in spirituality over the years. On one hand, angels are real beings, described by the Bible, but on the other hand, some popular beliefs regarding angels are no more than superstition or speculation. Because we see so many examples in the Bible of angels in action, there are many things we can know about them. First, we know that angels were created by God. Because God says in the book of Job that they were present when God “laid the foundations of the earth,” they were probably created on the first day that God began to create the world.

Angels are not just a spiritual phenomenon, but they are individual, personal beings. The Bible shows us that angels have names, such as Michael and Gabriel, but they are neither male nor female and do not marry or reproduce—something Jesus reveals to us in the Gospels. They experience joy when sinners repent, and they exist to serve God and follow His commands.

There are also different types or ranks among the angels. The picture we usually imagine of an impressive glowing angel with wings dressed in white would probably resemble the Seraphim. (Incidentally, the Bible never describes an angel who looks like a chubby, winged toddler.) Seraphim surround God’s throne in heaven and their task is to praise and glorify Him. They are described in Revelation 4 and Isaiah 6. Cherubim are angels who act as servants to God. They assist in carrying out God’s will and His commands in heaven and on earth, as seen in Genesis 3:24 and Ezekiel 1. Another class of angels, described in 1 Thessalonians 4:16 and Jude 9 is the Archangel.

We do not know how many angels there are, but we do know from a statement made by Jesus (Matthew 26:53) that there are at least 72,000. All angels were originally created by God to serve Him, but soon after creation, one angel began a rebellion in heaven, leading one-third of the angels to oppose God. These angels were condemned for their rebellion and are now known as demons. Michael, the Archangel is described as fighting against Satan and the demons.

The angels’ task is to praise God (Isaiah 6, Revelation 5) and carry out His will in the world (Revelation 7 & 14). They defend earthly rulers who God approves (Daniel 6) and destroy the enemies of God’s people (Exodus 14, Acts 12). They watch over the households of believers and guard their children (Job 1, Psalm 34, Matthew 18), and they guard and protect Christians from the time of their Baptism until their death (Psalm 91, Luke 16, Jude 9). When Jesus returns, the angels will separate the condemned from the saved and carry out His punishments against them (Matthew 13 & 25), and they will escort the saved into the eternal life.

One of the most popular myths about angels is that people can communicate with them or seek their guidance. There are even services available where, much like a psychic reading, a person claims that they can connect you with the angels and (for a fee, of course) tell you what they have to say. This sort of practice is entirely contrary to the teachings of Scripture. God did send messages to Mary, Joseph, Zechariah, John, and some of the prophets through angels, but He has never promised that He will do the same for us. Additionally, those Biblical saints heard directly from the angels and did not require the assistance of a “professional.”

Furthermore, Paul informs us in 1 Timothy that, “there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.” The fact is that since Jesus has died and risen for us, Christians do not have need of anyone to stand between them and God to assist in communication. Christians have the privilege to hear God’s Word for them directly from the Bible and to speak back to Him directly through prayer. Jesus, not any angel, is the only mediator who can connect us with God the Father.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Jesus' Teen Years

My article from today's Algona Upper Des Moines about Jesus' teen years:

Q: What do we know about Jesus’ child and teen years?

The Bible gives us a detailed account of Jesus’ birth in the Gospel of Luke. This is probably one of the most familiar portions of scripture for most Christians because of tradition of reading it on Christmas Eve. It is likely that many readers even memorized portions of this chapter of Luke as a part of their childhood participation in Christmas Eve services. The New Testament Gospels also give us generous amounts of information on the time of Jesus’ earthly ministry, which occurred between His Baptism by John at age 30 and His death, resurrection, and ascension about 3 years later. The time between Jesus’ birth and His thirtieth year, however, does not receive a great deal of attention in the Bible, but it does show us a few memorable events.

As a young child, Jesus’ is visited by three Magi from the East who came to worship Him and to bring Him gifts of gold, frankincense, and myrrh. We often see these wise men portrayed in Christmas decorations and manger scenes as being present at the stable where Jesus was born, at the same time as the shepherds, but the Gospel of Matthew tells us that their visit came somewhat later than the shepherds, while Jesus was a young child. As a result of the attention brought by the Magi, King Herod, became afraid for his throne and sent soldiers to Bethlehem in an attempt to do away with this “new king” which the Magi were seeking, but God rescued Jesus and His family from this threat by warning Joseph in a dream and instructing him to flee to Egypt with Jesus and Mary.

From these events, we know that Jesus spent His infancy in Bethlehem, but His early childhood years would have been lived in Egypt. When King Herod died, Joseph again received a series of dreams which instructed Him to return to Israel, and ultimately to settle in Nazareth, which we typically think of as Jesus’ home town. The Bible also portrays Jesus and His family as faithful worshippers of God who observed the sacrifices, feasts, and festivals specified in the Old Testament and even traveled on pilgrimages to Jerusalem to do so. On one of these trips to Jerusalem for Passover, when Jesus was twelve years old, the family realized while they were returning to Nazareth that Jesus was no longer with them. When they went back and found Him, He was at the temple, discussing theology with the priests and teachers there, who were amazed by His knowledge.

Several books outside of the Bible try to fill in these years of Jesus’ life with other stories, such as one where Jesus strikes a playmate dead, then at the pleading of Joseph, raises him back to life. In another account, Jesus is portrayed as making a bird from clay, then bringing it to life. These other “gospels”, such as the “Gospel of Thomas” are commonly believed to be forgeries, though, because they were written several centuries after Jesus life and by people who were not eyewitnesses to the events.

After Luke tells the story of Jesus at the temple he says that, “Jesus increased in wisdom and stature and in favor with God and man.” The most likely reason that so little is said about Jesus’ childhood years in the Bible is that they were completely normal. He grew physically, learned, and acted like any of the other children. In fact, his early life was so normal that when He returned to Nazareth to preach later in life, the people there were surprised and did not accept His authority because they just saw Him as “Mary’s son.”

There is, however, one exception to the ordinary nature of Jesus’ childhood years. The book of Hebrews tells us that Jesus was “tempted as we are, yet without sin.” While Jesus life as a child and teenager was completely normal, it was lived differently than ours because He kept God’s commands perfectly, while we fail to do so throughout our lives. It is this perfect life that He lived, which makes him an acceptable substitute to be crucified for us, and it is because of this sinless life that death could not hold Him and He rose again on the third day.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Tiller Killing

My article from today's Algona Upper Des Moines about the killing of George Tiller and Lutheran stances on abortion:

Q:  Dr. George Tiller was recently murdered in Kansas because of his notoriety for performing late-term abortions.  Does the Bible approve of this type of killing?


Dr. Tiller was a nationally known figure in the controversy over abortion because of his willingness to perform abortions for reasons and at times when many other doctors would have declined to do so.  The position of the Bible, which has been affirmed by Christians throughout history, is that all human life is to be valued and respected from conception until natural death.  This means that any intentional killing of another person (except for the execution of convicted criminals, justifiable wars, or legitimate cases of self-defense) is murder.  Accordingly, Christians have typically considered both abortion and euthanasia to be contrary to God’s commands. 

Even though the majority of Christian churches throughout history have seen abortion as contrary to God’s will, there has also been near-unanimous consensus that lawlessly killing those who perform abortions is equally sinful.  This is seen in the teachings of St. Paul in the book of Romans, when he instructs Christians not to overcome evil with evil, but to “overcome evil with good.” (Romans 12:21) He also says, “Repay no one evil for evil, but give thought to do what is honorable in the sight of all.” (Romans 12:17 ESV)  During the 1990’s, a rash of bombings and killings at abortion clinics prompted responses from national pro-life groups condemning violence against abortion providers, and following the murder of Dr. Tiller, U.S. pro-life groups again issued statements condemning the actions of the killer. 


Q:  According to the news stories, Dr. Tiller was killed while serving as an usher at a Lutheran church.  Do Lutherans approve of the practice of abortion?



In their statement on the events surrounding Dr. Tiller’s death, Lutherans for Life stated, “While George Tiller was a member of a Lutheran denomination that does not officially oppose abortion, it should be noted that almost all other Lutheran denominations do take an official stance that opposes abortion and asserts the God-given value of human life from conception to natural death.”
There are presently more than 20 different Lutheran church bodies in the United States.  The two largest of these groups, are the Evangelical Lutheran Church in America (ELCA) and The Lutheran Church—Missouri Synod (LC-MS).  All of the Lutheran congregations in Kossuth County, except one, are members of one of these two denominations. 



According to M. Z. Hemingway of GetReligion.org, Dr. Tiller was, at one time, a member of a LC-MS congregation.  When the congregation began the process of excommunicating him for his refusal to turn away from his actions of aborting babies, he sought membership in a congregation of the ELCA.  While the LC-MS retains the position of Christians as early as the first century A.D in opposing abortion, the ELCA has a much more lenient position on the matter.  While not all individuals within the ELCA support this position, the church body’s official position, as laid out in their “Social Statement on Abortion” is neutral, if not somewhat favorable, toward abortion, and the health plan provided to church employees includes broad coverage for the procedure.  It is in light of these differences that Dr. Tiller was able to hold a leading position in a congregation of the ELCA, but was in the process of being excommunicated when he left the LC-MS. 



While the majority of Lutheran church bodies do oppose the practice of abortion, they do not condone actions such as Dr. Tiller’s murder.  Instead, they seek to change hearts and minds by proclaiming the message of Jesus, which promises forgiveness to all who trust in Him and turn from their sin, including women whose past includes an abortion and the doctors who have performed them. 

Ascension

My article from today's Algona Upper Des Moines about the Ascension:

Q: If the Bible says that Jesus ascended into Heaven after He rose from the dead, why do we always hear it said that He is present with us now?

The Bible tells us that Jesus died on a Friday afternoon, but rose to life again on Sunday morning. After He rose from the dead, He appeared to hundreds of people, including His disciples, over the course of the next 40 days (Luke 24, John 20-21). On the fortieth day, while Jesus was talking with His disciples, “He began to be lifted up, and a cloud hid Him from their sight.” (Acts 1:9) Several New Testament passages also speak of Jesus as having ascended into Heaven and that He is “seated at the right hand of God the Father…” as many Christians confess in the Apostles’ Creed.

In other places, Jesus promises that He will be with His disciples and all Christians. He says, “Behold, I am with you always, to the end of the age.” (Matthew 28:20). He also promises, “where two or three are gathered in my name, there am I among them.” (Matthew 18:20) When the apostle Paul writes letters to churches in the New Testament, He often includes a blessing which says that God will be with those who read the letter. (Sometimes He says Jesus, other times God, Lord, or the Holy Spirit.)

On one hand, the Gospels and the book of Acts clearly teach that Jesus did ascend into Heaven. On the other hand, Jesus’ own words, as well as the letters of Paul clearly teach that God will be with Christians until Jesus comes again on the last day. How can these both be true?

We know that God is present everywhere. In Jeremiah 23:24, God says, “’Can anyone hide in secret places so that I cannot see him? …Do I not fill heaven and earth?’” Since Jesus is God, He is present in all times and places, but when He makes the promises mentioned above, He is talking specifically to His followers, not to all people. The fact that God is present everywhere is the same for all people whether they follow Jesus or not. The presence Jesus is promising is something special that is not true for the rest of the world.

Sometimes when we are apart from a friend or family member, they say that they are with us in Spirit, and we often speak of deceased loved ones as being with us in our memory. Here, though, Jesus is promising far more than that we will remember Him or that he will be with us “in spirit.” Before Jesus died, He promised His disciples that after He had risen, He would send the Holy Spirit to guide them and remind them of the things He had said (John 14-16), and just before He ascended, He again promised to send the Holy Spirit (Acts 2:8).

Whenever we read or hear the Bible, (or remember what we have read from it, or hear a friend talking about Jesus, hear a song which talks about Him, etc.) God sends the Holy Spirit, through whom Jesus becomes supernaturally present with us.

Furthermore, on the night before He was crucified, Jesus took bread and said, “This is my body.” Then He took wine and said, “This is my blood.” He then instructed His disciples to keep on doing this in remembrance of Him. Whenever Christians participate in the Lord’s Supper (a.k.a. Communion or Eucharist), Jesus body and blood become present in a special way among them. Since Jesus is both God and human, even His human body can be present all over the world at the same time.

When we go about our day, Jesus is present with us, just as He is with every person, but for Christians, Jesus comes to us in an extraordinary way through the God’s Word, the Bible, and when we take part in Lord’s Supper.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

The Sacraments

My article from today's Algona Upper Des Moines about the Sacraments:

Q:  Why do Lutherans and Catholics have a different number of Sacraments?  Do other Christian denominations share the concept of Sacrament?

In general, there are three conclusions among Christians regarding the number of Sacraments.  Some conclude that there are seven.  Others conclude that there are two, and still others conclude that there are none.  The differences between Christians regarding the number of Sacraments are largely a result of their different definitions of what a Sacrament is. 

Roman Catholics consider the seven Sacraments to be, Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony.  The Catechism of the Catholic Church defines Sacraments as, “efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us.”  In addition to Roman Catholics, Episcopal and Eastern Orthodox churches generally agree with this list of seven Sacraments. 

In contrast, Lutherans consider a Sacrament to be a sacred act, instituted by God Himself, using a visible element which is combined with God’s Word to give forgiveness for sins.  Based on this definition, Lutherans usually conclude that there are two Sacraments, which are Baptism and the Lord’s Supper (a.k.a. Communion or Eucharist).  Like Catholics, Lutherans also perform Confirmation, Marriage, and Absolution (somewhat like Penance), although they do not call them Sacraments.  Most Lutherans also ordain their pastors and some practice Anointing of the Sick, although, again, not as Sacraments.  The reason Lutherans do not consider these latter five practices to be Sacraments is because they either do not have a visible element (like water, bread, or wine), or because it is not said in the Bible that they forgive sins.  Most churches of the Calvinist (Reformed or Presbyterian) and Methodist traditions arrive at the same conclusion as Lutherans regarding the number of the Sacraments, although they do so for different reasons.

A third group of churches have significantly different beliefs regarding the Sacraments from those churches already mentioned.  The statements of belief written by most Baptists and Pentecostals, as well as many independent or nondenominational congregations, do not list any Sacraments.  They do still make use of Baptism and the Lord’s Supper, but they see them as symbolic acts of devotion to God which are done by Christians, rather than God’s actions to forgive sins.  As a result of this belief, they use the word Ordinance instead of Sacrament to emphasize this difference of belief.  Some of these churches may also observe the ordination of pastors and anoint the sick, but not as an ordinance or a Sacrament.

All types of Christians continue to keep Baptism and the Lord’s Supper as part of their practices, although there are significant differences about what is happening there.  All Christians still practice marriage, even though not all consider it a Sacrament.  I think it could also be said that nearly all would agree that it is good to pray for the sick (Anointing), ask God’s blessing on pastors (Ordination), teach our beliefs to young people (Confirmation), and forgive sins which are confessed (Penance or Absolution). The disagreement doesn’t seem to be whether these things should be done, but rather what is really taking place, what it should be called, and how it should be done. 

Satan

My article from today's Algona Upper Des Moines about Satan:

Q: Is the Devil a real being, a mythical character, or a symbol of evil in the world?

The Bible describes a being, most frequently called Satan or the Devil, who is portrayed as the originator of sin and evil in the world. Other names, such as Lucifer or Beelzebub, are also used in reference to this being, as well as “prince of this world,” “god of this world,” “evil one,” and other descriptive phrases. His work is described as accusing (Zechariah 3:1-2) and tempting (1 Chronicles 21:1) humans.

The Bible tells us some things about Satan with clarity and certainty. He was originally created by God as an angel. At some point after the heavens and earth were created (Genesis 1-2), he led a rebellion in heaven against God, and he was cast out of heaven, along with one third of the angels, because they had followed him in rebelling against God (Revelation 12). These angels are now known as demons. The images of a red, hoofed, devil with a pitchfork and horns are based more in human imagination than Biblical teaching. Instead, Satan and the demons are spiritual beings without bodies.

After he was cast out of heaven, Satan took on the appearance of a serpent in order to tempt the first humans, Adam and Eve, to sin against God (Genesis 3). They followed his temptation, and Satan and the demons continue to tempt humans even today. However, contrary to popular opinion, the primary goal of Satan and his demons is not specifically to entice humans to immoral behavior, but rather to persuade them to regard anything more highly than the One True God and to trust in anything other than Jesus for salvation. (2 Peter 3:8-9) Satan personally tempted Jesus during the 40 days He spent in the wilderness after being baptized (Matt. 4, Luke 4), by attempting to persuade Him away from His mission of being sacrificed for the sin of the world.

Greek and Roman mythology described a wide variety of gods, some good and some evil. In light of this framework, it is a common misunderstanding that the Christian God is the “good god” and Satan is the “evil god,” and that they are in competition with one another. In contrast, the Bible teaches that there is only one God and that Satan is merely one of his creatures gone bad. While Satan is the enemy of humans and of God, he is not an equal adversary. He has already been defeated by Jesus (Colossians 2:15) and is awaiting eternal punishment (Revelation 20). In contrast to a related misunderstanding, Satan is also not the ruler of the place of eternal punishment. Although he is often imagined to be the one in charge of Hell, tormenting its captives, he is actually one of the inmates rather than its ruler.

The Bible often describes a far different Satan than centuries of human imagination have led us to envision. In spite of the fact that many people have attempted to portray this biblical character as symbolic or mythical, the Bible clearly describes him as being an actual spiritual being. Although he is real and has some degree of power, he is infinitely inferior to the True God, and those who trust Jesus for salvation need have no fear of Him.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Apocrypha and False Gospels

My article from today's Algona Upper Des Moines about the Apocrypha and False Gospels:

Q: What is the “Apocrypha,” and why isn’t it included in my Bible?

The typical Bible which you find in a book store will generally consist of two sections, the Old Testament and the New Testament. If you examine a Bible which was printed for purchase by Roman Catholic or Eastern Orthodox Christians, it will contain 13-15 additional books between the Old and New Testaments, depending on how they are numbered. In general, Roman Catholic and Eastern Orthodox Christians consider these books as part of the Bible, while the remainder of Christian groups do not. Many Christian scholars use the term “Apocrypha, which means “something hidden,” as a title for this group of books because of the disagreement about whether they are properly considered part of the Bible.

Although most Christians outside of the Catholic and Orthodox churches do not consider these books to be part of the Bible, they do still hold them in high regard. Martin Luther included these books when he translated the Bible into German, although he set them apart as an appendix, and John Calvin still approved of Christians studying the Apocrypha, even though he did not consider it Scripture. The primary reasons given for distinguishing the Apocrypha from the Bible are that it contains teachings which are not found in the rest of the Bible, and Jesus, Paul, and other New Testament authors do not quote from them or mention them as Scriptural. Christians generally consider the Apocrypha to be valuable historical information and a useful view into the religious thought during the 400+ years between the end of the Old Testament and the birth of Jesus, but the majority of churches do not consider them as part of the Bible itself.

Q: I have also heard much said recently about other books, such as “The Gospel of Mary” and “The Gospel of Thomas.” Why aren’t these included in my Bible?

So-called “gospels” and other questionable books like these have been made popular recently by news stories and books or movies such as The Da Vinci Code. Unlike the Apocrypha, which are respected as authentic books, even if not Scriptural, these other books are widely acknowledged to be inauthentic or even forgeries. While the four Gospels found in our Bible (Matthew, Mark, Luke, and John) are known to have been written by Jesus’ followers within decades after His resurrection, these other gospels are known to have been written at least 300-400 years later. They were usually written by people called Gnostics, who were followers of a teaching which departed from Christianity, and they often used the names of well-known Biblical figures like Peter, Thomas, Mary, or Judas in the title of their “gospels” to make them look authentic, even though those figures had died centuries before. Unlike the Apocrypha, which Christians respect in spite of excluding it from their Bibles, these Gnostic “gospels” are generally regarded as fantasy, forgery, or fraud without any value for the student of the Bible.
You may also encounter other ancient non-biblical books such as the Didache, The Shepherd of Hermas, and the letters of Polycarp, which are of a far different sort than the false “gospels.” These are pieces of literature written during New Testament times, but not included in the Bible because the author was not an Apostle of Jesus, the author was unknown, or they were written at too late a date. Christians do not consider these equal to the Bible, but unlike the Gnostic “gospels,” these writings are considered useful history and are often seen as important information about what the church was like during its earliest years.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Confirmation

My article from today's Algona Upper Des Moines about Confirmation:

Q: What is “confirmation”? What churches practice it and what does it mean? Does the Bible give any instructions about confirmation?

Confirmation is a church tradition practiced by many types of Christians, but there is considerable variety about its details among different churches, even between different congregations within the same denomination. Confirmation usually involves a time of instruction for the person to be confirmed, an opportunity for them to publicly state their agreement with the beliefs of their church, and a blessing by the clergy overseeing the confirmation. Confirmation is usually practiced by church denominations which baptize the infant children of their members. Because the child is not old enough to speak, sponsors (sometimes called godparents) and the congregation speak for the child at his baptism, and at confirmation, he speaks for himself that he agrees with what had been said at his baptism.

In the ancient church, as soon as new Christians were baptized, a minister would then place oil on their forehead and bless them. As it became more common for those baptized to be infants and children, this anointing and blessing were postponed until a later age and became what we know as confirmation. Some churches also see the mention of “laying on of hands” (Heb. 6:2, 1 Tim. 4:14 & 5:22, 2 Tim. 1:6) in the Bible as a reference to confirmation. The words “confirmand” or “catechumen” are used to refer to those preparing for confirmation, and they may study a book called a “catechism.” Some churches require that confirmations be overseen by a Bishop or other church leaders, while in many others, confirmations are overseen by the local pastor.

Since there are no commands in the Bible concerning the specific details of confirmation, local congregations have considerable freedom, and the variety seen in this tradition is understandable. The most typical age for confirmation among churches I have encountered is approximately 14 years or eighth grade, although it is not uncommon for churches to choose an age a few of years either side of this. On some occasions, a church may evaluate students’ readiness individually, without considering age. Many churches also make a practice of confirming baptized adults who come into their church from another denomination. In some churches, confirmation is also connected with beginning to participate in the Lord’s Supper (Eucharist, Communion), but in other traditions, children begin to take part at younger ages and are confirmed several years later.

Some churches, such as Roman Catholic and Episcopal, consider confirmation to be a Sacrament, while others, such as those from the Lutheran and Reformed traditions, do not. In some churches, confirmation is accompanied by anointing, which is the application of oil to the confirmand. A particularly beloved practice, especially among Lutherans, is the giving of a “confirmation verse” to each youth being confirmed. This verse is frequently used decades later as the sermon text for their funeral. Confirmation most often occurs in the spring, although the precise dates may vary. One traditional date for confirmations is Palm Sunday (The Sunday before Easter). Other popular dates include Pentecost (7 weeks after Easter), Reformation Day (October 31), and Mother’s Day. Recently, confirmation dates have often coincided more closely with the school year, taking place on a specified Sunday between late April and early June.

There are also several common misconceptions concerning confirmation. For example, it is sometimes understood that youth become members of the church when they are confirmed. This generally is true for an adult who is new to a church, but in most churches children become members at Baptism, although they might not participate in all aspects of congregational life until after confirmation. Another example of this is that confirmation is sometimes looked at like a graduation because it comes at the end of a period of more concentrated instruction. In contrast, it is actually intended as quite the opposite of a graduation. Instead of being an end to a person’s spiritual development, confirmation is intended to open the door to fuller participation in the congregation and a lifetime of continued discipleship and instruction in the faith.

In spite of the previously-mentioned differences in traditions, the common thread regarding confirmation is that a previously baptized person acknowledges their baptism, is given further instruction in the Bible and church teachings, and has an opportunity to publicly confess the faith and pledge their faithfulness to their church.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Easter

My article from today's Algona Upper Des Moines about Easter:

Q: What is the religious meaning behind the Easter holiday, and how are symbols such as decorated eggs and the Easter Bunny related to the Christian celebration of Easter?

To state it most concisely, Easter is the yearly celebration of the day on which Jesus rose to life the third day after dying by crucifixion. This occurred in Jerusalem, approximately the year 30 A.D. Ancient Christians considered this celebration to be the highest point of their worship for the year, and they viewed every Sunday as a commemoration of Jesus’ resurrection and a smaller version of the Easter celebration. Even today, the Resurrection of Jesus is a pivotal event for Christians, because the truthfulness of the Christian faith rests entirely on its authenticity.

The word “Easter” is actually a term unique to the English language. Because of the events Easter celebrates, the hymnal on my desk calls it, “The Resurrection of our Lord.” Other times it is simply known as “Resurrection Sunday.” Ancient Christians referred to this celebration using the same word which had been used to refer to the Jewish holiday of Passover.

The great majority of Christian churches celebrate the Resurrection in some way. The simplest of these celebrations lasts only one day and may include only special music or a more festive atmosphere for the morning’s service. In other Christian traditions, the celebration encompasses a significant period of time both before and after Easter itself. In the most elaborate of celebrations, churches may observe a season of solemnity and restraint, called Lent, for approximately six weeks before Easter as well as a season of eight weeks of celebration following Resurrection Sunday.

Some Christian churches also commemorate one or more holy days during the week before Easter (called Holy Week). These include Jesus’ entry into Jerusalem riding on a Donkey on “Palm Sunday” (one week before Easter), the establishment of the Lord’s Supper on Thursday, remembering Jesus’ Crucifixion on Friday, and even an evening or all-night vigil of Scripture and prayer on Saturday night.

Commonly recognized Easter symbols in America, such as the Easter Bunny or decorated eggs, are not drawn from the traditional Christian practices surrounding Resurrection Sunday, although some have more recently used the hatching of an egg as a way of describing Jesus’ resurrection to children. It is more likely that these symbols arise out of pre-Christian springtime festivals from Western Europe. However, because these symbols emphasize the coming of new life, they could be seen as complimentary images to the Christian celebration of the Resurrection and especially useful for the instruction of children about Easter’s meaning.

Q: What religious holy days does God require Christians to celebrate?

I cannot say that the New Testament gives any commands concerning holy days which must be celebrated by Christians as a requirement. In fact, Paul says in the book of Romans, “One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord. (Romans 14:5-6a ESV)

Some churches observe only a small number of holy days during the year, such as Christmas and Easter. Other churches have more elaborate calendars which include dozens of holy days. The most common of these follows the major events in the life of Jesus as recorded in the Gospels, from His conception and birth through His resurrection and ascension, and even specifies certain Scripture readings to accompany the commemoration of each event.

In many of the world’s religions, it is thought that observance of certain festivals will bring blessing, good fortune, or the favor of their god/gods. Christian holy days are notably different from this because they do not exist for us to offer something to God in exchange for his blessings. Instead, they exist to help us learn about what Jesus said and did during His earthly life and to remind us of His life, death, and resurrection for us. What matters is not the number or name of the holy days, but rather the person to whom they point and about whom they teach us, namely Jesus.

Readers are encouraged to submit questions for inclusion in future issues. According to your preference, you may include your first name or submit questions anonymously, and I will do my best to answer your questions as my knowledge and research allow and according to their suitability for publication. You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA 50522.

Book Review - The Shack

There has been much talk recently about a book called The Shack. As of the time this is being written, it is the #3 book on Amazon.com and #1 in paperback fiction on the New York Times Bestsellers List. I doubt there are many of you who haven’t heard of it. If you haven’t read it, you probably know someone who has.

It’s easy to see why the book is so appealing. In spite of the dark events underlying the book’s story, it has a sort of feel-good quality to it. It addresses questions which people everywhere are asking today: Who is God? Why does He allow tragedies and suffering? Where was He when…? The subject of the book is observably religious, but is it Christian? Who is the “god” of The Shack?

For those of you who haven’t read the book, let me give you the basics. Mack, a man who has experienced the brutal murder of his daughter, is the main character of the book. His wife and children appear in the book, but do not play a large part in the plot, and his friend Willie turns out to be the ghost-writer of the book. The other three main characters are meant to represent the Trinity. Papa (God the Father) is a large African-American woman. Jesus is a 30-some year old Middle-eastern man, and Sarayu (The Holy Spirit) is a small Asian woman. After receiving a note in his mailbox from “Papa,” Mack returns to the shack where his daughter was murdered and encounters “God” as he is portrayed by the author.

I will start out by pointing out a few areas the book handles well: It actually addresses the question of God’s identity—an often-overlooked topic in recent times. It does describe God in terms of the Trinity—a step in the right direction. It acknowledges that Jesus is the center of everything. It even recognizes our inability to please God by our good deeds or behavior.

In order to touch on the most important elements of how the book portrays God, I will move quickly past a few obvious things. There is difficulty with the way in which God communicates with Mack in the book (notes and people in a shack), but I will just assume that as a fictional element necessary to create the plot. It is obvious from the character descriptions above that any Christian should have immediate questions about the way the author portrays God the Father and the Holy Spirit. The author acknowledges that his portrayal of God in the book is metaphorical rather than literal, but it still seems unwise and dangerous to portray God in images which are different, if not opposite from the way He has revealed Himself in the Bible. (For the sake of keeping this analysis to 2 pages, I will move quickly to the most important difficulties with the book for a Christian. I am considering publishing a booklet of the full 20-30 page review for sale in light of the upcoming movie release, though.  So those seeking further details may have an outlet to read more there.  

Mack makes a few off-target statements about God in the book, but we can dismiss them as being just the opinion of the character. On the other hand, when the character making the errant statements about God is God, we can be sure that the author intends us to receive this statement as true. As Christians, we have the ability to know certain things about God. When He has told us something about Himself in Scripture, we can know it is a fact. However, when He has been silent about something in Scripture, we are just as obligated to also remain silent. This is the primary way The Shack falls short on describing God..

The author does get a couple of facts correct: There are three persons, yet one God. Jesus is fully God and fully human. However, the “God” characters in the book go on to explain the Trinity in ways which are clearly contrary to Scripture. First, Papa, Jesus, and Sarayu all bear the marks of crucifixion on their bodies, when Scripture clearly teaches that only Jesus died at the cross. Papa (and the others) say “We became fully human.” when Scripture clearly teaches that only Jesus, the Son, took on human nature. Additionally, the author confuses several important facts about Jesus by having Papa say that Jesus never acted out of His authority as God and that He is still limited in using His divine power by His human nature.

There is a recurring pattern in the book where Mack confronts one of the God characters with a Scriptural truth, only to have God respond by saying that the Bible’s words aren’t what He really meant. Not only does this devalue the Bible, it also seeks to inspire doubt about important Biblical teachings. The most obvious example of this is when Papa and Mack discuss the crucifixion. Mack asks about God the Father forsaking Jesus, and Papa responds that He did not actually forsake Jesus, but that Jesus just felt forsaken even though it was not reality. I think the most relevant contradiction in the book is when Mack and Jesus discuss salvation. The Jesus character states that there are people from all of the world’s religions who love Him, and that He does not desire that they become Christians. This clearly contradicts the Bible’s claims that there is no way to salvation except for Jesus and the commandment against having any other gods.

So, you’re probably asking, “Should I read this book?” (or “Should I have read it?”) If you are a mature Christian who is strongly rooted in the Bible’s teachings, reading this book is not going to harm you, providing you read it with the careful understanding that you are not encountering a true portrayal of God. In fact, since so many of your neighbors are reading it already, it might even be beneficial for you to be knowledgeable enough about its contents that you can help guide them around its pitfalls. On the other hand, for children, most teenagers, new Christians, or those who do not have a precise understanding of the Bible’s teachings, this book should most certainly not be on your reading list. It will only serve to obscure God’s identity for you rather than reveal it, and it could lead you to great spiritual harm. However, do consider reading my full review on the web so you can be well-informed when discussions arise with friends or neighbors about this book.

The Shack attempts to answer humanity’s questions about God’s presence in suffering, but we have much more to offer the world about this topic when we have the right God as the foundation for our answers. If you have questions about God’s place in sorrow and tragedies, I would recommend the book I reviewed in our January Messenger: Luther: Letters of Spiritual Counsel.