What does the Bible have to say about aliens or extraterrestrial life?

My article from this week's edition of the Rockford Squire:

During my first decade as a pastor in Iowa, I had a regular “Ask the Pastor” column in the local paper where I answered over 200 reader-submitted questions.  Since I’ve heard one question asked many places in past weeks, it seems like a good time to return to those roots here:

What does the Bible have to say about aliens or extraterrestrial life?

I guess the short answer would be, “They are not mentioned.”  However, there is a great deal of teaching in scripture that would inform how a Christian would think about the possibility. 

To begin with, we know from observation of that natural world that the conditions necessary for life to exist and survive are extremely narrow.  When one considers the precise combination of the placement relative to the sun, rotation, and revolution of the earth, the tilt of its access, the necessary atmospheric conditions, availability of oxygen, water, and nutrients, and all the other factors necessary to sustain life, the odds of this occurring even once are in the trillions-to-one.  Odds of the existence of an environment with different elements sustaining a different sort of life are similarly slim. 

Since even one occurrence of this perfect combination necessitates a creator, it follows that a second or further occurrence would also require a personal, intelligent creator.  The lack of Biblical reference to such life, or of a prophecy that we will encounter it, leans in the direction that such life either does not exist, or at least if it does we will not encounter it before Jesus returns. 

Secondly, the scriptures consistently portray Earth as the focal point of God’s creative activity, and humanity as the pinnacle of that creation.  The sun, moon, stars, and other heavenly bodies are all described in their relation to the earth, and their role is described as marking time and seasons here--as created for the benefit of earth, and not as locations of alternate creations themselves.   

Likewise, humanity is described as a unique creation of God and bearing His image in a way unique from the rest of creation.  This would lead us to conclude that even if we were to find life from other planets, it would have more in common with animal life, and be in service to earth and humanity, rather than being a parallel or rival creation to us. 

A final consideration is that the natural world is not the extent of creation, and the spiritual world contains both good and evil.  If it ever seems you’re personally encountering something extraterrestrial, consider it might be something supernatural, and ask what it thinks of Jesus.  The answer will likely reveal a lot about its nature and intentions. 

 

Are Lutherans Catholic?

My article from this week's edition of the Rockford Squire:

In our tradition of Christianity, we recite the Athanasian Creed on Trinity Sunday (8 weeks after Easter), and every year, at least a couple of people respond with shock because in that creed, we say, “Whoever desires to be saved must, above all, hold the catholic faith.  Whoever does not keep it whole and undefiled will without doubt perish eternally.  And the catholic faith is this, that we worship one God in Trinity and Trinity in Unity…” and “…This is the catholic faith; whoever does not believe it faithfully and firmly cannot be saved.”

For some of those observers, their response is, “But we’re not Catholic, we’re Lutheran!”  That’s accurate in the sense that we Lutherans are not Roman Catholic.  On the other hand, we are very much catholic, because the word, translated from Greek and Latin, literally means “according to the whole,” and early Christians adopted this word because it expressed the fact that the Church encompasses all Christians throughout the whole world, and embraces the whole body of doctrine taught by Jesus. 

So, the Lutheran Reformers thoroughly embraced the name catholic.  In fact, they considered themselves to be restoring historic catholic teaching, while they saw the Pope as having departed from the truth.  We English-speakers often express this distinction by using “catholic” (with a small “c”) to refer to the worldwide, all-encompassing nature of the church while using “Catholic” (with a capital “C”) as a shorthand for Roman Catholic. 

Some also wonder why this creed says “catholic” while our translations of the other two creeds, the Apostles and Nicene, use the word “Christian” instead.  This is because our tribe of Lutherans was originally a German-speaking denomination.  When Luther translated the liturgy from Latin into German, there was no equivalent German word to use for catholic, so he used the German equivalent of “Christian.”  As a result, when our liturgies were translated from German into English about a hundred years ago, these creeds confessed the “holy Christian church.”  If they had been translated directly from Latin to English, they would have likely confessed the “holy catholic church” instead, much like our Athanasian Creed which didn’t take this detour through German before being translated into English among us. 

Something similar occurs with other words like Orthodox/orthodox and Protestant/protestant.  We Lutherans consider ourselves orthodox in that we have “straight teaching,” but we are not a part of the Eastern Orthodox Church.  Similarly, some consider us protestant in that we have our origins in the Reformation, but we didn’t voluntarily abandon the Western catholic church in “protest” in the same way as the other wings of the Reformation.  So, we Lutherans consider ourselves orthodox without being Eastern Orthodox, protestant without being Protestants, and catholic without being Roman Catholic. 

Reformation Hymnody

My article from this week's edition of the Rockford Squire:

Six years ago, in 2017, a great deal of attention was given to the 500^th anniversary of the posting of the 95 Theses—an event typically credited with sparking the Reformation, an era important to many sectors of Christianity.  In my Lutheran tradition, this was really only a preliminary anniversary to 6 decades of other, even more significant milestones, which would occur following Luther’s 95 Theses through 1580, and whose anniversaries we have the opportunity to celebrate in the coming years. 

 

The year between 1523-24 was a significant year during the Reformation because it marks the year Luther authored the first of his hymns and published the first compilation of Reformation hymns.  Some of these hymns are related specifically to the Reformation, while others are based on the Catechism or the seasons and feasts of the liturgical calendar.  Some might only be seen today in Lutheran hymnals, while others, like “A Mighty Fortress is our God,” have found their way into most traditions of Christianity.

 

While studying bass in college in the late 90s, I had plentiful opportunities to participate in praise bands, and I even had a gig as a promoter for a while in the Christian music industry.  In light of those experiences, I now look back with greater appreciation for a heritage of song that spans centuries and continents rather than arising only from a particular language and a single century (or in some cases decade) of church history. 

In a typical week at St. Peter’s and our sister congregations, we might sing selections from the German Reformers of the 16^th Century, a 6^th Century African saint, a modern American author who was my seminary professor, and more.  Regardless of who wrote these, they all share in common that they point us away from ourselves and toward our Crucified Savior.  They absolve our sin, assuring us of God’s gracious forgiveness, and they connect us to a continuous heritage of truth spanning generations, languages, and nations. 

 

This motivation caused the Church to be the prime benefactor of musical creativity for most of Western history before the advent of mass media, raising up composers like Bach, Handel, and others whose music was primarily liturgical in nature, and producing a library of song that goes beyond mere fads and continues to inspire generations of composers with the same goal of supporting rich lyrical content that communicates the message of Christ to the Church and beyond. 

Duty to Defend

My article from this week's edition of the Rockford Squire:

In recent weeks, I have had conversations initiated by parishioners, acquaintances, and strangers alike, about the meaning of several sayings of our Lord, such as “Love your neighbor,” “turn the other cheek,” and “those who live by the sword will die by the sword.”  Some of them even specifically requested that I include my answers here in the newspaper!

 

On the surface, these verses might appear to command passive suffering by Christians confronted with danger, but on other occasions Jesus Himself uses a whip to cleanse the temple of greedy merchants (John 2) and instructs His disciples to buy swords (Luke 22:36), and He, along with Peter and John the Baptizer permit soldiers and centurions to continue in their vocations and even the strict Old Testament law excused from punishment individuals who kill defensively.  Even when the early church prohibited military service, it was because it required idolatry to Caesar, not because of the use of force.

 

When these passages are viewed within their context and when the reader takes the time to ensure he is not reading his personal biases into the text, we find that Scripture prescribes boundaries for the use of force, but without prohibiting its defensive use.  So, “turn the other cheek” (Matthew 5:39) prohibits violent retaliation for non-dangerous offenses rather than passivity in the face of danger. 

 

When Jesus admonishes Peter about his use of the sword at His betrayal in the garden (Matthew 26:52), Peter’s offense is not the use of force, but ignoring Jesus’ prediction that He would be betrayed and crucified and standing in the way between Christ and the Cross. 

 

To obey the command to love one’s neighbor, the Christian sometimes faces the necessary choice of which neighbor to love.  For example, a man might need to love his family first by preserving their safety, their property, and his ability to continue to provide for them by dispatching an attacker or robber, rather than showing mercy on the one who seeks to harm them or deprive them of the things necessary to sustain their life. 

 

God desires that all people would live in peace with one another, and at the Last Day, He promises to bring that to fulfillment.  Until then, He certainly warns Christians about the dangers of rebellion, revenge, and offensive use of force, but on occasions when confronted with danger, it has been the consistent witness of Scripture and church history that He authorizes the innocent to use force against the malicious in defense of self, others, or property, precisely as an act of love for those under our care and in keeping with the justice of His own character.

Firstfruits and Firstborns

My article from this week's edition of the Rockford Squire:

In the Old Testament law, it was a continual pattern that what was first was dedicated to God.  So, when harvest time came, the first portion was offered to God.  When animals were born, the firstborn belonged to the Lord.  For clean animals, they would be sacrificed, and unclean animals would be redeemed by the sacrifice of a clean animal in their place or by being sold with the proceeds given as an offering. 

We can see this even before the giving of the law to Moses when Abraham devotes the first tenth (or tithe) of his spoils in battle to God by offering it to the priest Melchizedek, and a similar principle in the common practice of Christians (who are not obligated to the laws of Moses) to give the first tenth of their income in offerings. 

While giving one’s first and best to the Lord is a wise and beneficial act, and an excellent reflection of the fact that everything one receives comes from God, it is not as if this were some sort of transaction with the divine.  One does not give in order to ensure future blessing, to satisfy divine wrath, or to make up for sin.  God’s Old Testament people gave, and we continue to give in the present as an acknowledgement of what He has done for us—not only in material things, but in a gift even greater.

The dedication of the firstborn in Israel was an acknowledgement of his passing over the firstborn of Israel in the final plague in Egypt, but more importantly both the Passover and the dedication of the firstborn were pointing forward to a greater firstborn—Jesus.  He who was the only-begotten Son of God would be the firstborn Son of Mary.  The firstborn sons and animals of Israel were set apart because the ultimate firstborn would die to pay for the sin of the world, and they were redeemed because He would redeem humanity from sin on the cross. 

In His resurrection, He would then be the firstborn from the dead (Colossians 1:18).  He rose on the third day because He was guiltless of sin, and as evidence that His sacrifice on the cross accomplished our redemption.  He is the firstborn from the dead, because all who rely on Him as their sacrifice, and are baptized into Him, are made children of God and younger brothers and sisters of Christ, and promised resurrection just as He is risen. 

Don’t [Just] Read your Bible [Alone]

My article from this week's edition of the Rockford Squire:

In decades past, it was necessary in many places for a problem to be addressed in the Church – largely across denominational lines.  In many circles, it was common for people to hold the misconception that if they attended a Sunday service, they had their weekly dose of God’s Word, and it would hold them over for the week until they repeated the process.  As a result, there was broad encouragement for people to read their Bibles at home, on their own, or to gather with a peer group to discuss it.  Bible distribution increased to greater levels than previously witnessed.  Other disciplines like a daily, individual “quiet time” emerged, and Bible reading in the home really did increase. 

 

Today, we can still see residual effects of that movement, but we have reached the point where an opposite correction may be in order.  However people approach what they read in the Bible, one can see a generally positive attitude toward it, but today, it can be witnessed that many people who identify as Christians only read their Bible at home alone.  When the effort was made to encourage Bible reading in those past decades, it was intended to be in addition to hearing the Scriptures on Sunday, but in a growing number of cases, it has become what people do instead of hearing the Scriptures in a weekly service. 

 

While there is certainly a danger in a preacher twisting the Bible to say what he wants it to say, the danger is equal or greater when the reader becomes his own preacher.  If someone proclaiming God’s word publicly strays from the truth, there are others there to correct him, but when the reader only preaches to himself, there is no one to correct his errors, and they have the opportunity to compound. 

 

So, do read your Bible, even at home alone, but also gather with other Christians to hear God’s Word proclaimed and explained.  Receive the Sacraments in a weekly service, and discuss the Scriptures with others, whether in a structured study or a less formal group.  Even have a live expert in your corner who can be your guide to quality resources beyond your Bible to aid your understanding, and coach you (preferably with knowledge of the original Greek and Hebrew language of Scripture) in understanding what you have read and how other Christians have historically.  Grow deeper not in just what the Bible means to you, but in knowledge of what it actually means, so that you would gain assurance in genuine, reliable truth. 

GALATIA VS. CORINTH

My article from this week's edition of the Rockford Squire:

Among present-day churches, one can find plenty of contentious topics.  No need to list them now, but I often hear from pastors who are being criticized for being too lenient about a certain teaching or practice or too strict about another.  This isn’t a problem unique to our present experience, though.  It was found even in the early Church while the New Testament was still being written. 

Two of St. Paul’s letters actually address each end of this spectrum.  At the Church of Galatia, Paul had proclaimed the Gospel, and a congregation arose.  However, after Paul’s departure, other teachers followed him in and deceived the people.  He had proclaimed that Christ died for the sins of the world and forgives sins by grace—as a free gift.  The false teachers attempted to convince the people that to be “real Christians,” they needed to also follow the Old Testament law.

In Corinth, the trouble wasn’t with too many laws, but with disregard for the law.  The Corinthians didn’t just experience the struggle common to all Christians to overcome sin, but they went above and beyond in order to find new and creative ways to break God’s law.  Paul had proclaimed the same Gospel here, but the people of that congregation chose to use it as an excuse to disregard the law entirely. 

One congregation added to God’s command and burdened the conscience of Christians with laws God Himself never imposed on them.  The other ignored or defended behavior that was clearly immoral even apart from Scripture, using grace as an excuse to follow their own desires.  Paul demonstrated to both churches that they had been deceived and were following something other than the truth.  He admonished the Corinthians to correct their excesses, while encouraging the Galatians to throw off the excesses that had been imposed upon them. 

The appropriateness of St. Paul’s correction did not flow from being a middle way between the extremes, but instead from the fact that it was objectively true and both extremes had departed in opposite directions from what was written in Scripture and what was proclaimed to them.  When the Apostles held a council about many of these controversial matters (Acts 15), they did not seek to satisfy one side or the other, or even to compromise between the two, but only to be faithful to what they had received from Christ.  Likewise, the resolution of present-day controversy is not in appeasing one extreme or the other, or even finding a compromise between them, but rather in proclaiming no more and no less than the words of our Lord given through His Apostles in Scripture. 

Easter - Ascension - Pentecost

 

Now that Resurrection Sunday has concluded, the average person probably thinks to the civic holidays of Summer (Memorial Day, Independence Day, Labor Day) as the next highlights on the calendar, and Christmas as the next big religious event.  However, for the historic Church, the day that we English-speakers call Easter was really just the beginning of about 2 months of feasts and festivals remembering major events in the post-Resurrection life of Jesus and the birth of the Christian Church. 

 

We just began to celebrate the historic fact that after Jesus died on Friday afternoon, He rose to life again on Sunday morning, because Easter Sunday actually serves as merely the kick-off to an eight-week celebration of the Resurrection.  The 8 weeks represent the “8^th Day” of the New Creation which is promised in Scripture and initiated in the resurrection of Jesus, and many of the readings for these Sundays show the events in which Jesus appeared to his disciples (Luke 24, John 20-21), other eyewitnesses, and even a crowd of hundreds (1 Corinthians 15)

40 days into this Easter season is the Feast of the Ascension, observing the day 40 days after the Resurrection when, while Jesus was talking with His disciples, Jesus began to be lifted up, and a cloud hid Him from the sight of the disciples.  Other New Testament passages speak of Jesus as presently being ascended into Heaven and that He is “seated at the right hand of God the Father…” as Christians confess in the Apostles’ Creed. 

 

Finally, on the 50^th day after the Resurrection, the disciples appeared in Jerusalem, proclaiming the resurrected Christ as the fulfillment of Old Testament prophesy in a miraculous event where they were understood by pilgrims of numerous languages and homelands, marking the birth of Church by the Baptism of 3000 people, which is celebrated by Christians as Pentecost. 

 

Before Jesus died, He had 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).  Through the Church, born on Pentecost, He fulfills these promises, which the rest of the New Testament urges us to seek out in the proclamation of Scripture, in Baptism, and in the Lord’s Supper, occurring in the gathering of other Christians, and through which the Holy Spirit causes people to trust in Jesus. 

Thanks be to God for this rich observance of our Lord’s resurrected life in the heritage of the Church, which we continue to receive, even nearly 20 centuries after the original events.

"...in Jesus' name"

 

Under the Old Testament law, infant boys were commanded to be circumcised on the 8^th day after birth.  It was also custom that they would formally be named at the time of their circumcision.  Because of this, the Church Year observes the Feast of the “Circumcision and Name of Jesus” on January 1 (or the evening of December 31), which is the 8^th day after we celebrate His birth on Christmas. 

 

In the Gospels, the adult Jesus frequently speaks of those who trust in Him doing things such as praying, preaching, gathering, and other actions “in my name,” and the epistles will also speak frequently of the name of Jesus.  In light of this, we English speakers might hastily jump to the conclusion that there is some spiritual power to be exercised simply by speaking the syllables of the name Jesus in these settings. 

 

Jesus, however, is promising something far greater than this.  In the Old Testament we frequently see the phrase “Name of the Lord” used.  That name is the one given to Moses at the Burning Bush—YHWH, or as we sometimes see it in English, “I am.”  In light of the commandment not to misuse the Lord’s name, the people of Israel eventually came to never speak it out loud and would instead substitute “Adonai” (which means Lord) or “Ha-shem” (the Hebrew words for “the Name”) when reading it out loud.  Later in the New Testament, St. Paul will proclaim the simple creed, “Jesus is Lord.”  In saying that, Paul is not making the assertion that Jesus is simply our master, but rather that “Jesus is YHWH”, eternal God with the Father. 

 

So Jesus is promising something far greater than the ability to use His name as a magical incantation or to assure our prayers are heard simply because we concluded them with a formula including His name.  After all, if this were the case, we would have the trouble of figuring out whether we should go back to the Hebrew Yeshua, its English equivalent Joshua, or the Greek Iesus or whether it’s ok to use the anglicized rendering Jesus. 

 

Instead, Jesus and St. Paul are assuring those who hear and read these promises that those who rely on Jesus are relying on God Himself, and those who trust in the promises of Jesus are trusting the promises of the Triune God Himself—Father, Son, and Holy Spirit.  As a result, those who pray trusting in Jesus have access to YHWH Himself, and those who gather around the proclamation of Jesus are proclaiming and receiving the same God who is their creator, who took on human flesh to be our Savior, and who still comes today in His Word and Sacraments. 

"...know that I am the Lord."

 “You will know that I am the Lord”

God stating that someone will “…know that [He is] the Lord”  is a familiar refrain for those who read the Bible even casually.  Chances are that this language probably brings to mind a picture of God’s vengeance for most who hear it.  In fact, the most famous cultural reference to this Biblical phrase comes from a movie almost 30 years ago where one of the main characters, a hitman, paraphrases Ezekiel 25:17 as the last words his victims hear before death, saying, “And I will I will strike down upon thee with great vengeance and furious anger…  and you will know I am the Lord when I lay my vengeance upon you!”

 

The Old Testament speaks of those who will “know that I am the Lord” 88 times.  Mostly in Ezekiel and Exodus.  In a few cases, such as the prophesy against Philistia quoted above, and the promises to defeat Pharoah in Exodus, these words are a reference to the defeated knowing God’s vengeance.  However, it is more commonly a sign of God’s mercy and rescue for His people instead.

 

Sometimes it is Israel knowing that He is the Lord.  Other times it is the nations knowing that He is the Lord, so that they might turn to trust in Him, when they witness Israel being rescued.  Never, though, is it merely directed vengeance executed for its own sake, nor is he achieving victory for His own sake.  Instead, whoever is to know that He is the Lord, it is in the act of rescuing His people, and His victory is on their behalf.  In His rescue of those He has chosen, He is known. 

 

The ultimate victory in which He is known is in the cross and resurrection of Jesus.  While we might long for the kind of the displays Israel repeatedly witnessed throughout her history by which the Lord was made known, those served only to foreshadow the greater rescue which He would achieve in the cross of Christ and greater victory which would be displayed when Jesus rose from the dead.  That greatest victory is the foundation upon which all truth is built, and the assurance that God will rescue all who rely on Him from the penalty for sin and give them instead the eternal, resurrected life which is promised to all who trust in Jesus.

Heritage and Truth

 

It would probably be safe to conclude that everyone agrees that the church should have a concern for truth.  Our history in the English-speaking world, not to mention some modern-day yard sign battles, might indicate a divergence about what that truth consists of, but that divergence actually highlights the common understanding that the church is concerned with truth. 

 

At one time, it was also commonly understood that the church had a concern for heritage.  Some might see the term tradition, when referring to this heritage, as derogatory, but the term as used in Scripture simply means that which has been handed down.  It was used to refer to the teaching of the apostles, as it was handed down to their students, and as they recorded it in their writings, but it also referred to the heritage of the way they conducted themselves as the church gathered. 

 

In fact, the apostles had such reverence for what had been handed down that they retained many practices from the synagogue as they began to gather around preaching and the Sacraments after Pentecost.  If your congregation follows a Church Year (whether just Christmas and Easter or a fuller calendar), if you hear a series of three readings on Sunday, or if you sing a canticle in the Communion liturgy called the Sanctus, which begins with the words “Holy, holy, holy” from Isaiah 6, these are just a few examples where you witness elements which go back not just to the apostles, but which they and Jesus would have experienced in the synagogue during Jesus’ earthly ministry. 

 

At the time of the Reformation, the question of how to handle this heritage emerged.  Some advocated keeping what was handed down to them, only editing where necessary to remove error that had arisen, while others chose to build new forms and orders, after which later generations of those streams largely repeated the effort. 

Advocates for constant novelty in the church often have good intentions, seeking to avoid thoughtless repetition and encourage sincere expression, but notice how unique this is in human experience.  Opening ceremonies of sporting events, the awarding of Olympic medals, academic graduations, never face such accusations, but rather we largely embrace what has been handed down because it teaches and assimilates those who observe and engage in the event.  How much more appropriate when that tradition carries eternal truth to those who participate!

 

The Vocation of Matryoshka

 

Several weeks ago, as St. Peter’s and a number of other congregations in greater Grand Rapids joined forces to raise funds to support a seminary in Siberia, we had a number of Russian Matryoshka dolls that we would sometimes give to donors or volunteers.  Having a genuine Matryoshka doll in hand for the first time caused me to recall an illustration I had frequently used them to make while teaching in the past.

 

That is that the various roles we serve in human life, also known as vocation, serve to reveal insights into the relationship between our Creator and humanity.  The clearest instance of this is in marriage as Paul describes in Ephesians 5, saying, “…it refers to Christ and the Church,” and another frequent and familiar example is the reference to God as Father.  The roles we hold in family, church, and society are all variations which reveal to us facets of the truth about how our Lord relates to us. 

 

So we see in the relationship between husband and wife an icon of Christ and His Church.  Just like Christ does not die for Himself and the Church does not worship herself, a husband is united to a wife in marriage.  In the life of the church, pastors represent the Lord Himself as they baptize, absolve, and commune the gathered Church, which is collectively Christ’s bride.  Pastors serve as spiritual fathers in their roles, and the Church herself is routinely referenced in the history of Christian thought as the mother of Christians.  For example, 3^rd Century bishop Cyprian of Carthage wrote that one cannot have God as His Father without the Church as his mother. 

 

Likewise, the relationship between father and child, brother and sister, ruler and subject, master and servant (or employer and employee), or manager and property serve to reveal other facets of how God and man relate.  We see these and many other examples sprinkled throughout the writings of the prophets, and we see them vividly portrayed in the parables of Jesus.  Viewed together, they nest into one another like the Matryoshka, to jointly reveal to us the greater reality of our Creator and Redeemer who desires to forgive sin, preserve the world in order, and ultimately restore His creation to its uncorrupted state on the Last Day, which Scripture commonly portrays as the wedding feast between Christ and His bride the Church.