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The 500th Anniversary of the Lyrics to A Mighty Fortress is Our God

A Mighty Fortress is our God

2027 marks the 500th anniversary of the lyrics for the popular hymn, A Mighty Fortress is our God. Reformation Day is celebrated in Lutheran and many Protestant churches on October 31 to commemorate the posting of the 95 Theses at the Castle Church in Wittenberg, Germany.

The ten years following the posting of the Ninety-five Theses provide an important perspective for this hymn. Martin Luther was excommunicated on January 3, 1521 by Pope Leo X and summoned to a public hearing in Worms where the electors of the Holy Roman Empire were meeting. At the Diet of Worms, Martin Luther was declared a heretic.  He had the support of several German nobles who arranged for his ‘kidnap’ and taken to a safe place to live at the Wartburg Castle.

On July 1, 1523, two Augustinian monks, Heinrick Voes and Johann Esch were executed.  They were burned in Brussels for their refusal to recant their public statements that people were saved by faith in Jesus Christ. Their death disturbed Martin Luther, especially since he was also condemned to death by the Edict of Worms on May 25, 1521.

The lyrics below were written by Martin Luther following the death of these two young martyrs.

“A new song here shall be begun—
The Lord God help our singing!—
Of what our God himself hath done,
Praise, honor to him bringing:
At Brussels in the Netherlands,
By two young boys, He gracious
Displays the wonders of his hands,
Giving them gifts right precious,
And richly them adorning.”

During the years of 1523-27, Martin Luther feared for his life, struggled with the death of more than a million peasants in their revolt against German nobles, and experienced the plaque in the province of Saxony. His daughter, Elisabeth, died on December 10, 1527.  Understanding the context of these events is important because Psalm 46 was a comfort to Martin Luther during these years and is considered to be influential in the writing of the lyrics to A Mighty Fortress is our God in 1527, especially the reference that God is our refuge and strength.

46 God is our refuge and strength, a very present help in trouble.
2 Therefore we will not fear though the earth give way,

though the mountains be moved into the heart of the sea,
3 though its waters roar and foam, though the mountains tremble at its swelling.

4 There is a river whose streams make glad the city of God, the holy habitation of the Most High.
5 God is in the midst of her; she shall not be moved; God will help her when morning dawns.
6 The nations rage, the kingdoms totter; he utters his voice, the earth melts.
7 The Lord of hosts is with us; the God of Jacob is our fortress.

8 Come, behold the works of the Lord, how he has brought desolations on the earth.
9 He makes wars cease to the end of the earth; he breaks the bow and shatters the spear;
    he burns the chariots with fire.
10 “Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!”
11 The Lord of hosts is with us; the God of Jacob is our fortress.

Most historians agree that the lyrics to A Mighty Fortress is our God were written by Martin Luther in 1527. The melody was written or adapted from familiar songs in 1529.  The hymn was likely first published in the 1531 hymnal and later translated into other languages.  The first translation into English was by Miles Coverdale in 1535, who also translated the Holy Bible into English in this year. (Coverdale Bible) The words many people are familiar with today were translated in 1852 by Frederick Hedge. The words below are the version from The Lutheran Church Missouri Synod in 1868 which is considered the most literal translation from German to English.

Lyrics to A Mighty Fortress

1. A mighty Fortress is our God,
A trusty Shield and Weapon;
He helps us free from every need
That hath us now o’ertaken.
The old evil Foe
Now means deadly woe;
Deep guile and great might
Are his dread arms in fight;
On Earth is not his equal.

2. With might of ours can naught be done,
Soon were our loss effected;
But for us fights the Valiant One,
Whom God Himself elected.
Ask ye, Who is this?
Jesus Christ it is.
Of Sabaoth Lord,
And there’s none other God;
He holds the field forever.

3. Though devils all the world should fill,
All eager to devour us.
We tremble not, we fear no ill,
They shall not overpower us.
This world’s prince may still
Scowl fierce as he will,
He can harm us none,
He’s judged; the deed is done;
One little word can fell him.

4. The Word they still shall let remain
Nor any thanks have for it;
He’s by our side upon the plain
With His good gifts and Spirit.
And take they our life,
Goods, fame, child and wife,
Let these all be gone,
They yet have nothing won;
The Kingdom ours remaineth.

The first verse is based on Psalm 46. The second verse is based on Ephesians 6: 10-17 (12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms), the third verse is based on Revelation 19: 11-16 (13 He is dressed in a robe dipped in blood, and his name is the Word of God) andMatthew 4:1-11 (Jesus said to him, “Away from me, Satan!) and the last verse is based on Romans 8:31-39 (38 For I am convinced that neither death nor life, neither angels nor demons,[b] neither the present nor the future, nor any powers, 39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.)

Ephesians 6:10-17

10 Finally, be strong in the Lord and in his mighty power. 11 Put on the full armor of God, so that you can take your stand against the devil’s schemes. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. 13 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. 14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, 15 and with your feet fitted with the readiness that comes from the gospel of peace. 16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17 Take the helmet of salvation and the sword of the Spirit, which is the word of God.

Revelation 19:11-16

11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war. 12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. 13 He is dressed in a robe dipped in blood, and his name is the Word of God. 14 The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. 15 Coming out of his mouth is a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.”[a] He treads the winepress of the fury of the wrath of God Almighty. 16 On his robe and on his thigh he has this name written:

Matthew 4: 1-11

10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’”

Romans 8:31-39

31 What, then, shall we say in response to these things? If God is for us, who can be against us? 32 He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? 33 Who will bring any charge against those whom God has chosen? It is God who justifies. 34 Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us. 35 Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? 36 As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.” 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am convinced that neither death nor life, neither angels nor demons,[b] neither the present nor the future, nor any powers, 39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

The words to A Mighty Fortress is our God include a powerful reference to the power of God’s Word in defeating sin, death, and the devil. There are different theories relating to the evolution of the lyrics and how they were chanted or sung. One theory is that the words were sung by Martin Luther as he entered the city of Worms on April 16, 1521 for his appearance before Charles V at the Diet of Worms.

Another theory is that Martin Luther finalized the words as a tribute to his friend, Leonhard Kaiser who was martyred on August 16, 1527. Father Kaiser was an ordained priest who recanted his teaching in Passau that faith alone leads to salvation. He then left Passau and enrolled in the University of Wittenberg and became a student of Martin Luther. He went to visit his terminally ill father in Passau in July 1527 and was arrested, accused of heresy for teaching salvation by faith, receiving the two elements of bread and wine for Holy Communion, and teaching that only baptism, communion, and confession were holy sacraments.  

Perhaps Luther wrote the lyrics in 1527 during the plaque in August. Most of the Wittenberg population left the city for safety since the death toll from plaques in Paris and Zurich claimed about 30% of the population.  Martin Luther and his wife and son remained in Wittenberg. Luther also was adamant in his teaching that the plaque was not evidence of God’s wrath or punishment for sins. Luther was also dismayed by the reckless behavior of the Holy Roman Emperor’s troops, which began their sack on Rome on May 6, 1527.

Some scholars claim that the hymn was first sung at the Dier of Speyer in 1529 when the German princes stated their beliefs in Luther’s teachings. The Diet of Speyer was a meeting of the government to discuss the threat of Suleiman the Magnificent and the Ottoman Turks who had taken Hungary in 1526 and were now threatening to seize Vienna. In addition to the Islamic threat to Europe, the Roman Catholic princes were advocating that Charles V end his policy of religious toleration. Others think it was first sung at the Diet of Augsburg in 1530.

The theories are an opportunity for further research and discussion as is the reference to Psalm 46. One question to consider is if this hymn and its melody were written as a song of comfort or a rallying hymn against the forces that threatened the Christian Church in the 16th century? Another question is how relevant are these words for people living in the 21st century?  As you discuss the lyrics of this hymn, ask if they apply to the death of Christian martyrs, are a statement of God’s love and care for people, a message that Jesus is with us during the challenges we face in this world, or if they are a theological statement about faith, grace, and salvation?  

Other activities might be to rewrite the lyrics for the challenges the world is facing today regarding climate, artificial intelligence, injustice, persecution, epidemics, underemployment, marriage, and anxiety.  Also, consider discussing which of the four verses is the most important to you and writing your own fifth verse. If you have musical talent, consider rewriting this popular hymn has a contemporary music for a praise band.

The Story Behind: A Mighty Fortress
A Mighty Fortress

https://www.umcdiscipleship.org/resources/history-of-hymns-a-mighty-fortress-is-our-god

https://www.staugustine.com/story/lifestyle/faith/2015/07/17/story-behind-song-mighty-fortress-our-god/16270416007

https://www.desiringgod.org/articles/the-marching-song-of-the-reformation

Martin Luther on Infant Baptism

Infant Baptism

Briefly, baptism does not depend on the faith of the child or an adult. Its validity comes from the Word of God. Our faith grows as a result of Baptism and Holy Communion because water, bread, wine, and the Word of God are the means of grace Jesus uses to forgive, strengthen, and protect us as His child. Faith is our response to what Jesus has done and is doing for us.

We only need to hear the Word of God and infants are able to hear the word. We all struggle with the meaning of words but the Holy Spirit calls us to faith and enlightens us with His gifts.

Different translations may use different words regarding infants, babies, children, youth, etc. because the Hebrew language has different words for the development of children. I selected the ESV (English Standard Version because this is what we use in church every Sunday)

Bible Passages:

Luke 18:15-17 English Standard Version

15 Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them. 16 But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. 17 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

Mark 10:13-16 English Standard Version (similar to Luke above)

13 And they were bringing children to him that he might touch them, and the disciples rebuked them. 14 But when Jesus saw it, he was indignant and said to them, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God. 15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” 16 And he took them in his arms and blessed them, laying his hands on them.

Matthew 18:1-5 

18 At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” 2 And calling to him a child, he put him in the midst of them 3 and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. 4 Whoever humbles himself like this child is the greatest in the kingdom of heaven. 5 “Whoever receives one such child in my name receives me.

Mark 9:33-37 English Standard Version (similar to Matthew above)

33 And they came to Capernaum. And when he was in the house he asked them, “What were you discussing on the way?” 34 But they kept silent, for on the way they had argued with one another about who was the greatest. 35 And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” 36 And he took a child and put him in the midst of them, and taking him in his arms, he said to them, 37 “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”

Matthew 11:25-27 English Standard Version

25 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will.[a] 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.

Luke 10:21-22 English Standard Version (similar to Matthew above)

21 In that same hour he rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.[a] 22 All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”

Matthew 21:15-16 English Standard Version

15 But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, 16 and they said to him, “Do you hear what these are saying?” And Jesus said to them, “Yes; have you never read,

“‘Out of the mouth of infants and nursing babies you have prepared praise’?”

Luke 1:15 English Standard Version

15 for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.

41 And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit,

2 Timothy 3:14,15 English Standard Version

14 But as for you, continue in what you have learned and have firmly believed, knowing from whom[a] you learned it 15 and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 

1 John 2:13 English Standard Version

13 I am writing to you, fathers, because you know him who is from the beginning.
I am writing to you, young men, because you have overcome the evil one.
I write to you, children, because you know the Father.

Mark 16:15-16 English Standard Version

15 And he said to them, “Go into all the world and proclaim the gospel to the whole creation. 16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. 

Words from Martin Luther’s Large Catechism (April, 1529)

“Further, we say that we are not so much concerned to know whether the person baptized believes or not; for on that account Baptism does not become invalid; but everything depends upon the Word and command of God. This now is perhaps somewhat acute but it rests entirely upon what I have said, that Baptism is nothing else than water and the Word of God in and with each other, that is when the Word is added to the water, Baptism is valid, even though faith be wanting. For my faith does not make Baptism, but receives it. Now, Baptism does not become invalid even though it be wrongly received or employed; since it is not bound (as stated) to our faith, but to the Word.”

“Just as I go to the Sacrament trusting not in my faith, but in the Word of Christ; whether I am strong or weak, that I commit to God. But this I know, that He bids me go, eat and drink, etc., and gives me His body and blood; that will not deceive me or prove false to me.”

“Thus we do also in infant baptism. We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God. Why so? Because we know that God does not lie. I and my neighbor and, in short, all men, may err and deceive, but the Word of God cannot err.”

“Therefore let it be decided that Baptism always remains true, retains its full essence, even though a single person should be baptized, and he, in addition, should not believe truly. For God’s ordinance and Word cannot be made variable or be altered by men. “

“And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, as it is really nothing else than Baptism. For what else is repentance but an earnest attack upon the old man [that his lusts be restrained] and entering upon a new life? Therefore, if you live in repentance, you walk in Baptism, which not only signifies such a new life, but also produces, begins, and exercises it. For therein are given grace, the Spirit, and power to suppress the old man, so that the new man may come forth and become strong.”

“If, therefore we have once in Baptism obtained forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about our neck.”

Excerpts from The Large Catechism (April 1529) By Rev. Martin Luther

Chapter XIIIA., Part Fourth of Infant Baptism

On This Ground: The Story of St. Benedict’s Prep School in Newark, NJ

On This Ground: Hardship and Hope at the Toughest Prep School in America, by Anthony DePalma

On This Ground

By Anthony DePalma

Published by Harper Collins, 2026. 249 pages

Reviewed by Hank Bitten, NJCSS Executive Director

The first pages of On This Ground engage the reader in the spiritual identity of children seeking an understanding about life in the world into which they were born. It is also an eyewitness account about how Newark became ‘the worst city in America’ in the 1960s.  The first pages of this book provide an historical understanding of Newark but also of cities throughout New Jersey and the United States.

The reflections on education at St. Benedict Prep have value regarding an understanding of the core values, purpose, mission, and vision of all schools. Every teacher will find lessons in the passion and dedication of the faculty who are committed to caring, serving, and teaching. By Page 21, I was reliving the movie of “Sister Act” regarding the passion of nuns serving the people of Los Angeles. Also, my memories of “Welcome Back Kotter”, “Abbot Elementary”, “School of Rock”, “Mr. Holland’s Opus”, “Stand and Deliver”, “Dead Poet’s Society”, and “Up the Down Staircase” each flashed across my mind as I began reading On This Ground! It was an amazing flashback to my own experiences as a teacher.

Chapter 2 is the historical account of the 1967 Newark riots.  In this chapter we learn of the German immigrant population that came to Newark in the 19th century, the dominance of the beer industry, the migration in the 1920’s to Newark from the South, and the flight to the suburbs that came with interstate highways and airports. It is one of the best descriptive accounts of continuity and change over time of an American city because of its conciseness and accuracy.

The account of the riots is important for the story of St. Benedict’s Prep School but also for every resident in New Jersey to understand and synthesize. The riots left 26 people dead and 700 injured. Entire blocks were destroyed with property damage totaling $10 million or about $100 million in today’s money.  Over 1,400 residents were arrested. Teenage unemployment was about 50%. The white landlords and store owners moved out of Newark to the suburbs and local taxes to fund the essential services and public schools disappeared. The pain of the “Long hot summer of 1967” continued for years. The local government had limited authority and resources, the state government formed the Lilley Commission which identified social, political, and economic issues to be the underlying causes for the riots, and the Kerner Commission led to a national conversation about race and poverty, concluding that in the United States we had two separate and unequal societies.

We walk through the halls of St. Benedict’s Prep with Anthony DePalma to the Shanley Gym where the voices of students from the past and present are heard. Everyone who reads On This Ground will discover the power of love in the culture of this school, the importance of empowering students to make decisions, and how a cohesive community unites and energizes young scholars and athletes. When teachers care and listen to their students, everyone works toward the same goal. Through situations involving cheating, vaping, and texting inappropriate messages, Anthony DePalma guides us through the steps that make a difference in the lives of students; even those who are resistant.

The stories of the hardships of students, disciplinary decisions, the integration of girls from a small Roman Catholic school in neighboring Elizabeth, helping families with limited financial resources, and prayers for healing are not unique to St. Benedict’s. The strategies of how the faculty and headmaster handled these situations is unique. St. Benedict’s connects students and teachers as a community of learners. Anthony DePalma explicitly illustrates the dedication of the educators at St. Benedict’s in an environment where teachers are ‘called’ to serve, even though their college education may not include preparation for urban schools. Other schools will find value in learning how the daily morning faculty meeting discusses the needs of students, the importance of the ‘convocation’ that gathers students together with opportunities for leadership, the overnight experience in the mountains that brings the students together, and how problem-solving includes conversations between students, parents, and administrators.

Beyond the journey through the halls and classrooms are the insights into the lives of young children facing the addictive behaviors of parents, injuries from gun wounds, foster care homes, temporary living conditions, food insecurity, and unemployment. The crisis in our schools and cities is not part of the evening news or the discussions around the dinner table, office, or places of worship. Illiteracy is a crisis in America and perhaps this book will awaken interest.

In New Jersey, 3% of high school students drop out of school by their sophomore year in high school. Source

In New Jersey, 437,000 students (26%) are receiving supplemental food daily. Source

Approximately 1/3 of students in New Jersey are living with single parents or their parents are in prison, rehabilitation, or are unemployed. Source

In New York City, 45% of the students are ‘chronically absent.’  Source

17% of third through eighth graders in the United States are chronically absent because of mental health issues. Many are from suburban homes and excellent school districts. Source

Examine the data (2023) from the Federal Reserve Bank of St. Louis below: Source

Atlantic County, NJ36%Middlesex County, NJ24%
Bergen County, NJ21%Monmouth County, NJ20%
Burlington County, NJ27%Morris County, NJ15%
Camden County, NJ37%Ocean County, NJ20%
Cape May County, NJ30%Passaic County, NJ38%
Cumberland County, NJ46%Salem County, NJ41%
Essex County, NJ40%Somerset County, NJ18%
Gloucester County, NJ29%Sussex County, NJ21%
Hudson County, NJ33%Union County, NJ32%
Hunterdon County, NJ17%Warren County, NJ27%
Mercer County, NJ29%

On This Ground engages readers to think about the moral and spiritual poverty that is in our country. Towards the end of the book there is an account of a freshman girl who loved to dance but had been disadvantaged in many ways. She overcame several obstacles in her persistence to establish the first cheerleading team at St. Benedict’s. It is a story of moral and spiritual strength and the power of perseverance and determination. The stories of alumni, Anthony Badger, Bob Brennan, and Leon McBurrows remind us that life is challenging because we are human and our humanity is complex.

As I am reading the words of Anthony DePalma, I am thinking of the children who are disconnected from reality. I am also thinking of the 14-year-old freshman entering high school in September 2026 who will only be age 28 in the year 2040. The message for me in On This Ground is the importance of teaching about character, kindness, self-esteem, decision-making, and personal identity. The  institutions for helping children and their families with these lessons are our local schools and places of worship. The importance of teachers, clergy, custodians, crossing guards, cafeteria workers, bus drivers, coaches, are essential to connecting young people to a productive life.

America is faced with a crisis of illiteracy and the adage that schools teach reading, writing, and arithmetic is for a different time in our history. The challenges of artificial intelligence, substances, obesity, food insecurity, a warmer climate, and what we spend our money on, are overwhelming! 

The story of St. Benedict’s Preparatory School provides optimism and hope. The links below are videos about the story in On This Ground.

Guided by The Rule (Seton Hall)

Newark High School is Unlike Any Other (CBS 60 Minutes)

Saint Benedict’s Preparatory School (Documentary: Religion & Ethics NewsWeekly)

Discussion on the Last Words of Jesus from the Cross

The Hope of Glory

Reflections on the Last Words of Jesus from the Cross

Written by Jon Meacham

Discussion Guide by Hank Bitten, Bethlehem Lutheran Church, Ridgewood, NJ

The Hope of Glory by Jon Meacham is a concise perspective of his personal understanding of the Christian faith, his scholarly research of distinguished individuals across several centuries, his years of nurture through Episcopalian clergy, and an understanding of Jesus Christ as an historical and spiritual leader. I have read most of his books and enjoyed the privilege of attending a seminar with him at Ridgewood High School.

The purpose of this review is to encourage discussions among Christians about the meaning of the mystery of faith. The message of the Christian faith is one of mystery.  It is the only major religion that is for everyone in the world (the Gentiles).  Jon Meacham states it cleverly: “We are all in a sense, like the Greek philosophers who came to Paul in Athens seeking clarity about the Christian message. ‘May we know what this new teaching is that you are presenting?’ they asked him in the Areopagus. ‘It sounds rather strange to us, so we would like to know what it means.’ The apostle then preached the gospel, saying that God through Jesus, ‘will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all of this he has given assurance to all by raising him from the dead.” (Pages 11,12)

The historical context of a Messiah begins in Judaism. In The Hope of Glory, the thread of this context continues into the Roman Empire and the establishment of the teachings of the Christian (Roman Catholic) church.

“Paul admitted the difficulty” ‘But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness.’ A king who died a slave’s death? A human atoning sacrifice? A resurrected messiah?  As Paul asserted in one of the earliest known writings in the New Testament, however, the heart of the matter was just that: Jesus ‘gave himself for our sins, that he might deliver us from the present evil world, according to the will of God and our Father.’  Why invent something with no historical basis in the preaching of Jesus himself?  The Christian salvation story was singular and specific, offering a peculiar religious riff on the extent symphony of Judaism.  That the disciples understood Jesus so poorly at the time of the Passion is evidence of the power and prevalence of the existing theology of God’s kingdom, a theology that anticipated an imminent final struggle between the forces of good and evil.” (Pages 22,23)

It is helpful to begin a discussion about how to read and understand sacred writings. The sacred writings are expressed prophetically, poetically, historically and perhaps with another form of expression. Context matters, questions engage thinking, analysis, and interpretation, and reason and faith are helpful starting points for conversation.

“It’s certainly true that for the searcher or the believer; the point of reading sacred writings is not the same as reading, say the history of the Punic Wars or of World War II.  The texts are directive documents.  As the second Epistle of Timothy says, ‘All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.”

Your role is to ask deeper questions about why Jesus spoke these words, why they were written into the gospels, and how they lead us to an understanding of the eternal presence of God. One way to understand time is Chronos or through the chronology of hours, days, years, and centuries.  Kairos is another way to look at the dimension of time. It is ‘God’s time’ or the critical moment for understanding.  The creation of the world, God’s speaking to Abraham, the virgin birth, baptism, crucifixion, resurrection, and ascension are examples of Kairos. We also see Kairos in our lives as God reveals Himself to us through the Holy Spirit. Also, encourage members in your group to share their miracles, conversations with God, and understanding God’s presence in their lives.

The thesis of the book is based on the words of Jesus from the cross on Good Friday. The first words spoken from the cross are found only in the gospel of Luke 23:34:

“Father, forgive them; for they know not what they do.”

  1. Why do you think these are the first words spoken by Jesus in His final hours?
  2. Did Jesus speak these first words by coincidence or were they spoken as an enduring message for all people and across all eras of chronological time?
  3. Did Jesus speak these words to remind the world of the prophetic message of John the Baptist, to repent and prepare for the kingdom of God?
  4. Why are these words only recorded by Luke?
  5. Were these words spoken to remind us of God’s mercy?
  6. In the days and weeks following the crucifixion and the empty tomb, do you think people focus on Jesus’ words of forgiveness; or did they live in fear of the Roman authorities?
  7. If we understand the death of Jesus on the cross as essential to our redemption, why does Luke have Jesus forgiving his tormentors?
  8. Is the meaning of these words for the purpose of having Jews and Gentiles accept Jesus as their Savior by forgiving them of any guilt or association with his death?
  9. How do we understand the words of Jesus in Matthew 24:35: “Heaven and earth shall pass away but my words shall not pass away.”?
  10. How do we apply these words to our situations in life?

The second words are from Luke: 23:43:

“Assuredly, I say to you, today you will be with Me in Paradise.”

The context of Jesus entrance into Jerusalem for the celebration of the Passover gave reason to speculate over a political or militant uprising to challenge the power of the Roman government in Israel. Jesus was popular and his preaching about the arrival of the kingdom provided hope to the Jewish people in Jerusalem.  However, if this was a political plot of revolutionaries, why were none of the followers who were with Jesus in the Garden of Gethsemane on Thursday night arrested or executed? These words of Jesus are beyond our imagination or comprehension as they speak to the depth of His mercy and grace. 

  1. How important is the word, “Assuredly” in the words spoken by Jesus?
  2. Do these words have a connection to Matthew 20:16? “So, the last will be first, and the first last.”
  3. How do these words of Jesus speak to the enormous power of God?
  4. Do these words speak to the meaning of Kairos, a critical moment in God’s time when He speaks with us? In this context, how should we explain the meaning of the word, “today”?
  5. In what ways do these words of Jesus provide both clarity and confusion to the mystery of the grace of Jesus Christ?
  6. Are you able to comprehend why Jesus spoke these words?
  7. Do you have the courage to call out to Jesus for help or forgiveness?
  8. How should we explain or interpret the word Paradise? Is it a place or a space?
  9. Do we experience communion with Jesus in this life or do we need to wait until our death?
  10. What do you think is the fate of the other man crucified on Good Friday?

The third words are spoken to Mary, Jesus’ mother,

“Woman, behold thy son!”  They are followed by the words,

 “Behold thy mother!”  (John 19: 25-27)

These words are spoken as commands, a charge to care for another person.  The application of these words from the cross speaks to how we understand the meaning and purpose of love.

  1. Were these words spoken directly to Mary and John who were at Calvary or were they spoken to a wider audience, perhaps us?
  2. How do we see people we have disagreements with because of their lifestyle, harmful words or actions, crimes of injustice, etc.
  3. Are the possibilities of love limited or endless?
  4. Did Jesus speak these words to us in the context of Matthew 25:31-40?

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left. 34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’”

5. What does Good Friday mean to you? Is this an historical date, a moment in time that transcends time as you know it, a call to the cross to follow the example of the unselfish love of Jesus, an invitation to change behaviors, or a time of personal and inward reflection?

6. Is Jesus speaking these words in a direct and personal way to you?  Is this an invitation from God to you to dive deeper into your faith and relationship with Jesus?

7. What does your acceptance of an invitation to ‘behold’ a mother, son, others in your family or circle of friends, or people who are not connected with Jesus mean to you?

8. Is love essential to understanding the cross, to understanding God?

9. What is our motivation to care for others?

10. How is your faith in Jesus conflicted by paradoxes? Is it helpful or harmful to have questions about faith or Jesus?

The fourth words speak to the human suffering of Jesus on the cross.

“My God, my God, why hast thou forsaken me?” (Matthew 27: 45,46)

There is no other religious teacher associated with the major religious beliefs who experienced the pain and fear of Jesus. Confucius died a normal death, very little is known about the biography of Lao Tzu, Abraham lived beyond a full age of people in 1800 B.C.E., Siddhartha likely died from illness after reaching Nirvana, and Mohammed died peacefully in his home. If Jesus knew that He would return to life in three days, what is the meaning of these words? This is the power of the invisible and the mystery of the unknown. In this context, how do we understand the meaning of this question and the context of how it was spoken.

  1. Read Psalm 22 and comment on the meaning of the word ‘cry’ in the selected verses below:

My God, my God, why have you forsaken me?  Why are you so far from saving me, from the words of my groaning?
2 O my God, I cry by day, but you do not answer, and by night, but I find no rest.

3 Yet you are holy, enthroned on the praises[a] of Israel.
4 In you our fathers trusted; they trusted, and you delivered them.
5 To you they cried and were rescued; in you they trusted and were not put to shame.

2. Why would Jesus say these words with such emotion if He was aware of His resurrection?

3. How do we understand these words from the cross in the context of Matthew 26:39, spoken the night before in the Garden of Gethsemane? “And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.”

4. Do these words speak to your alienation from other people or from God as your Creator?

5. Were these words spoken to help us understand the pain we experience in the struggles of life?  Do these words draw us closer to understanding the meaning of the cross?

6. How do you understand the words of John 1:14 in the context of the words Jesus spoke from the cross?  “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”

7. Are the words of Jesus from the cross part of a message from despair to hope? (Read all of Psalm 22)

8. Love and Jesus are invisible and at times we have questions about love and faith. Do you believe in love? Do you believe in Jesus?

9. Do these words from Jesus on the cross provide a critical reset button for us when we are experiencing alienation, questions, or feeling an absence of love?

10. Is the pain and suffering of the cross or the image of the empty tomb, the image that enables you to identify with God as Your Father and Jesus as Your brother?

The fifth words spoken are:

“I thirst.” (John 19: 28,29)

Jesus was given vinegary wine on a hyssop branch with a sponge attached to it. The symbolism of hyssop is an important connection to the Passover in Judaism as it was used to sprinkle the blood of the lamb on the doorposts to guarantee God’s protection.  Kind David was cleansed in Psalm 51:7 with the hyssop plant.  In this context, it is the spiritual cleansing of forgiveness and protection from death and evil.  The thirst is connected to the Passover in Judaism, the importance of how forgiveness changes our lives, and how the church forgives sins through confession, baptism, and the Lord’s Supper. The Sermon on the Mount, especially the words of Matthew 5:6, “Blessed Are Those Who Hunger and Thirst for Righteousness” support a meaningful discussion with questions for deeper inquiry.

  1.  Are these words related to the Last Supper and how Christ intended the sacrament of bread and wine to be received by us?
  2. Do we become one in communion with God, even for only a moment, when we hunger and thirst for His forgiveness, peace, and love?
  3. Read Matthew 5:3-6: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.  4 “Blessed are those who mourn, for they shall be comforted. 5 “Blessed are the meek, for they shall inherit the earth. 6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”   Do these words have any relationship to what Jesus is saying on the cross or are His words, “I thirst” about his physical dehydration?
  4. Are the words, ‘I thirst’ mostly related to our need for forgiveness or do they speak to a wider need for righteousness and justice in a broken world?
  5. Do the words of Jesus from the cross have the same importance as the words spoken by God when His words created the earth and human life as we know it.?
  6. When we speak the words, ‘I thirst’, what do we receive from Jesus?
  7. Identify a time when you were spiritually dehydrated and how you were able to satisfy your thirst.
  8. Are you able to describe your feelings about your relationship with Jesus when you confess sins, pray, receive Holy Communion, attend a funeral, worship, listen to religious music, receive horrible news, participate in a discussion about faith, or something else?
  9. What does righteousness mean to you?
  10. Why does Jesus call us to Holy Communion when we continue to doubt, disappoint, and fall short of obedience to Him?

The next to last words spoken from the cross are written in John 19:30

“It is finished”

The meaning of these words for 21st century Christians is different than what the words likely meant for the first century followers and the eyewitnesses at Calvary. The Greek word, tetelestai means finished, completed, or accomplished. Paul preached to the Romans, “But now the righteousness of God has been manifested…through faith in Jesus Christ for all who believe.  For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith.” (Page 86)

  1. What did Jesus mean by these words?
  2. What is the meaning of the completion of the work of redemption?
  3. In the Creed we profess that Jesus will come again.  Does this change the meaning of His words, “It is finished?”
  4. How do you understand the ‘New Jerusalem’ in Revelation 21?

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place[a] of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.[c] 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

5. Does the ‘New Jerusalem’ come to us or do we go to it?

6. As believers in Jesus, are we called to continue His work of justice, peace, and love? How do we do this?

7. What do you think Paul means when he writes in Romans 11:25-27?

    “Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written,

    “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; “and this will be my covenant with them when I take away their sins.”

    8. How do you understand these words from Paul in 1 Corinthians15:58? “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.”  Even though Jesus said on the cross, “It is finished” are we expected to work arduously and persistently to complete the work that needs to be done on this earth as God has planned?

    9. Provide examples of the work you (or others) are doing to make our world into the “New Jerusalem?”

    10. What work needs to be done and how can we get started?

    However, the creeds of the church that were written after the death and resurrection of Jesus have believers professing that all is not finished because Jesus is to return from heaven. Heaven in the Bible is not a future destiny or a distant place. Instead, it is a dimension of our life. Another way to think about heaven is that it is ‘God’s space’. (Page 88) Each of us has questions about heaven, hell, eternity, war, sickness, and the list will continue.  These questions are important.  It is also important to understand that answers are determined by knowledge and the only clear knowledge we have in the Christian religion is to love God and to love one another as ourselves. There is mystery in all the major religions and students need to understand this difficult concept.

    The final words spoken by Jesus are written in Luke 23:46:

    “Father, into thy hands I commend my spirit.”

    The eyewitnesses watching the hours of Jesus dying were left with sadness and confusion. They expected a kingdom, a new earth and a new heaven. They only saw darkness. The most scholarly theologians will never fully explain the meaning of redemption.  The religions of Judaism, Hinduism, Buddhism, Islam, and the teachings of Daoism and Confucius also leave students with unanswered questions.  The common thread in each religion is the universal search for grace, a better world, and hope!

    1. Do these words of Jesus speak to a passive ending of the story of salvation or an action-packed ending calling people to an assignment?
    2. Are these words of unconditional surrender or a call to arms?
    3. The side of the cross we see on Good Friday is dark but the side we see on Easter is one of a bright light?  How do we explain the cross to each other?
    4. How does the means of grace (God’s Word, baptism, forgiveness, Holy Communion) help us to make sense of the last words of Jesus?
    5. When you hear these words, are you willing to take a leap of faith as a follower of Jesus Christ?  Explain what this might look like.

    I might also suggest that reading the Prologue (pages 5-31) was very helpful to my understanding of faith, the cross, historical context, and thread of forgiveness.  The Prologue also includes helpful Bible verses linking the tenets of Judaism and Christianity. Perhaps the most important value of the book, The Hope of Glory, is the authenticity of the witness of the author, Jon Meacham, who writes from the perspective of a layman whose life has been defined by Jesus Christ.

    Chaos to Clarity: A Discussion Guide on Connecting the Disconnected to Jesus

    Book Review of Chaos to Clarity by Marci Hopkins

    A Discussion on Connecting the Disconnected to Jesus

    by Hank Bitten

    When I ordered the book Chaos to Clarity, I expected to write a review for educators to learn about the addictive behaviors that develop early in children as a result of the emphasis teachers place on perfection, parents who put their own needs and interests before their children, and the consequences of social media on our brains. What I found on Page 67 and following is the importance of confession, the need for spiritual development, understanding the forces of divine intervention in our ordinary lives, and the power of love, especially the love of Jesus in our lives in helping us to love others as we love ourselves.

    Instead of writing a book review, I would like to share in this article a series of discussion questions based on quotations from the personal words of the author, Marci Hopkins.  Marci Hopkins story begins in a suburb of Houston, Texas, extends to college in the area of Austin, Texas, employment in Denver, Colorado, and Los Angeles, California, and her home for the past 20 years in Wyckoff, New Jersey.  Marci’s personal story is one of hardship as the divorce of her parents, remarriage of her mother, anger and alcohol, naivety, and intimacy, led her to be a victim of sinful behaviors focusing on her self-centered needs, several resilient attempts to overcome her challenges, and an understanding of faith in herself, others, and a calling of faith in Jesus Christ..

    I cannot adequately articulate the spirit or depth of the spiritual importance of this book in this mode of printed communication. The best I can do is provide excerpts from her book with a context for a discussion. I will include the page numbers in the event that you purchase the book which is very affordable.

    1. What does God’s plan mean to you?

    The first example of a reference to faith is expressed in the power of the Serenity Prayer: “God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.” (p.110). This simple prayer is credited to Reinhold Niebuhr in 1932 but may actually have its origins centuries earlier. It is a unique prayer because instead of asking God to intervene as the activist, it places personal responsibility on the individual in need of God’s help.

    On page 154, Marci Hopkins expresses the power she receives through meditation as she becomes connected with God. “I feel like God is moving me in life. Daily, I am tapping into that connection to know my next move.  I am using this awareness and grace to make a difference in the world and give a voice to other changemakers. I share all of this because you have this invitation, too.”

    Questions:

    1. To what extent does the presence of God transcend everything in life that we may associate with religious beliefs or church as we know it?
    2.  Does God speak to each of us in the same manner as a ‘calling to faith’ or in different ways at times when we are ‘facing the challenges of life?”
    3. Does God control all of our decisions and activities or only the decisions where we purposely seek His direction?

    I found her explanation of how to answer the question of God’s plan in her life to be both something that I was not comfortable with and at the same time I began thinking about her explanation as having validity.

    “There are many ways to ‘interpret ‘God’ and while the traditional Christian teachings work for some, this step can be a turn-off for many….One can be an atheist or agnostic and still work through this step. It’s a matter of looking around and recognizing what the ‘greater power’ is for them.  Maybe it’s the stars at night or the depths of unexplored oceans. Maybe it’s the way nature recovers once it destroys something like in the case of natural disasters. What if it’s the power of a storm? The way the storm generates energy, organizes into a powerful force, then destroys, and just disappears leaving the birds to sing again.  Often labels are used for ease of reference, and in this step, God is an easy word to use.  If it doesn’t work, use a different word!” (Page 116)

    I rejected this explanation because it minimized the powerful presence of an Almighty God whose love is unlimited and creative power is beyond human understanding. In my reflection of this excerpt, I thought of the metaphor of a boat with 100 people of different faiths praying to the higher power they understood as ‘God,’ If they were all saved, should I accept that their different gods were all responsible for their rescue or should the God who one person prayed to be credited with saving everyone on the boat? I began to think for an explanation and the one that came to me was the account in 1 Kings 18 when Elijah invited King Ahab and his priests to the mountain and they each prayed for fire. It was only the God of Israel, or Elijah’s God, that produced the fire! (1 Kings 18:1–41) What is your understanding of the above quote on Page 116?

    • How important is the public or private confession of sin?

    The debate over sin is nothing new as Christian and secular culture have debated this over the centuries. The attraction of popular preachers in colonial America, such as George Whitfield may have led to the conversion of tens of thousands of colonists while the denominational churches called for the training of clergy by programs approved by the Anglican, Reformed, and Presbyterian churches.

    On Page 119, we see the impact of public confession. “This step caused such a pivotal shift in the quality of my life and relationships. This is where I surrendered my anger and opened myself to change my cycles. I opened fully to God (as I understand him) taking over. He took away my desire to drink, and day by day, as the fog lifted, I was able to see more clearly.

    When I looked at my relationships, I saw my cycles, The patterns that I have been referring to for the entirety of this book were not clear to me until sobriety.  Once I began the work of taking responsibility, I could see my behaviors and relationships. I saw how they began, carried on, and ended in a particular way. I saw the give and take in the relationship; I saw how I responded and pushed away.”

    Although this next excerpt is written in the book before the above quote, it captures the joy of forgiveness, the complete removal of all guilt, memory, and the behaviors that separate us from the people we have a relationship with and the God who cares for us. “It is your willingness to be seen and heard that you finally feel seen, heard, and forgiven.”

    Questions:

    1. How do you understand the confession of sin? 
    2. Do you agree with Marci that confession begins with you or does it begin with God? 
    3. Does repentance of one’s pain and behavior lead to confession or does faith in God need to come first and lead one to repentance and confession?
    4. Does the analogy of a teacher erasing a chalkboard provide an understanding of forgiveness or is it the washing to the chalkboard to remove all the chalk dust a more effective analogy?
    5. Does a person come to confession through another person or is it their own awareness of their hurtful behavior that is the catalyst?

    One of the most profound statements in the book is on Page 121. “No matter where you may find fault, forgiveness is another key to your freedom and peace. Forgiveness is for yourself. Forgiveness does not mean you forget or excuse the harm done to you, but forgiveness brings you a kind of peace that helps you move forward in life.” Do you agree?

    3.  Is it important to love yourself? 

    In Mark 12: 30,31, we read, 30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ 31 The second is this: ‘Love your neighbor as yourself.’[b] There is no commandment greater than these.” In Chaos to Clarity, Marci Hopkins dedicates Chapter 23 to “Learning to Love Myself.”  She reveals that this was one of the most challenging steps in the process of her recovery but also one that engaged her in constant prayer and communication with God.

    “It is truly hard work.  It’s the hardest work I’ve ever done, but my life is full of abundance because of it.  Once I stopped masking who I was with alcohol, I started to blossom.  I found happiness when I began reconnecting with the Marci I lost many years ago. This made was for an entirely new life experience and not spiraling out of control every time I was confronted afforded me a chance to create forward momentum in my life.” (pp. 129-130)

                Questions:

    1. How do you understand the meaning of loving your neighbor as yourself?
    2. How do you understand loving your spouse, child, parent, sibling, (or anyone close to you)?
    3. The sentence above prompted me to think of life as one with different chapters. Perhaps understanding life in the perspective of chronological years is less accurate than viewing our lives in the perspective of spiritual and emotional development. How have pivotal or turning point events in life enabled you to grow emotionally and spiritually?
    • Where do we see Jesus in our daily life?

    Have you experienced something unusual in your life? In the days following the Attack on America, there were many examples of reports of someone who missed their train, had a meeting cancelled, or something happened that prevented them from being in the World Trade Center at the time of the attacks. Unfortunately, there were approximately 3,000 lives that were lost and nothing unusual changed their daily routine that day.  MY personal experience is that I avoid sharing these supernatural encounters in my life and yet I can likely name more than a dozen times when I felt Jesus (or God, angels, or something I could not explain) happened to me. For example, in February,1968 the plane I was on made an emergency landing at O’Hare Airport because the landing gear was not properly positioned. I was in the last row of the plan and next to me were two experienced pilots who guided me through the landing and emergency exit.

    Marci Hopkins explains her supernatural encounter on pp. 142-43: “I was sure I was done one day in June 2017 when I had a bad informercial shoot.  Everything seemed to go wrong, and I didn’t have any energy for that anymore.  It was a series of mishaps and challenges, and it was a terrible day overall.  I felt defeated, and I was ready to call it quits.  The old me would have turned to drinking but the new me chalked it up to a bad day at the office.  I went home and put my work to work. I thought to myself, ‘Okay, I had a bad day, but how do I want to react to this bad day’?

    Instead of drinking, I went to bed.  In the middle of the night, I woke up thinking about it and made a pros and cons list of giving up my acting career.  After making that list, I decided to call my agent in the morning and let her know I was done.

    I rolled over with a sense of relief know that I was done with modeling and acting.  As I did that, I felt something sort of sharp and picked it up.   Wondering what it was, I sat up quickly and turned the light on to check it out.  Oddly, and very out of nowhere, there was my modeling business card, in my bed: the card that I hadn’t used in over a year!

    She writes about a dragon fly (p. 134), the sale of her house after a year, the appearance of a ladybug, a tile with the picture of a child, a missing work of art in her home, and a feather. (pp. 169-173).

    Questions:

    1. Do we live in a three-dimensional world or are we living in a world with four or five dimensions?
    2. How do you explain the impossible events in your life?
    • Do you believe in all things visible and invisible?

    In the Nicene Creed, Christians have professed for 18 centuries that they believe in all things visible and invisible. Marci Hopkins explains her understanding of this Creed on Page 164: “You are always surrounded by the harmony of the Universe. You are steeped in miracles, and when you open your eyes, ears, and heart to the magic of it all that it becomes obvious.”

    “One of the strangest ways the Source tried to reach me was in the winter of 2019. Ray was traveling so I was home alone with the kids that weekend and they were already asleep.  Late one evening, I woke up to let our dog, Lucky, out.  Practically sleep walking, I made my way back into the house.  When we walked back in, our other dog, Cody, needed to go out, so I leashed him up and headed back out.

    By then, I was just a bit more awake, but ready to get back to bed.  When I came back with Cody, I was started by what I saw.  In the hallway, where I had just walked through to take both dogs out, my work bag was sitting on the floor in the middle of the hallway.

    Not only was my workbag inexplicably relocated, but my jacket that was previously hung up in the mudroom was placed on top of my work bag and it looked like a feather lying across the top of it.  I was jolted fully awake by this and had the very clear thought that everything I was up to in my life and show were going exactly as they were supposed to.

    I get goosebumps all over again as I write this because there is no explanation, other than God, that moved that bag and jacket to catch my attention.” (Page 165)

    Questions:

    1. How do you understand miracles?
    2. Is your understanding of heaven something that is visible or invisible?
    3. If different chemicals affect the development of our brains and our behaviors does the Word of God also have an affect on our behavior?

    Chaos to Clarity is a book about a personal struggle the author experienced over 30 years. It is a self-help book regarding the process of recovery from abuse, neglect, disappointment, and resilience. It is also a personal witness of faith and the importance of spiritual growth through then individual chapters in our journey in this life through childhood, adolescence, college, career, relationships, marriage, parenting, and a foundation for the chapters that still need to be written.

    For those who understand religion or church as a curriculum of planned activities to follow, the thread to follow in Chaos to Clarity suggests that faith in God is a very personal encounter that is nurtured through relationships, prayer, communication, and studying the Word(s) of God. This personal encounter is nurtured through discussion which is the purpose of this review.

    Whether you discuss these suggested questions with one or two friends, with family members including children, or in a small group,

    I Called Her Mary

    I Called Her Mary

    By Margaret M. O’Hagan & Thomas Gorman

    Reviewed by Hank Bitten

    “And now these three remain” faith, hope and love. But the greatest of these is love.” (1 Corinthians 13:1)

    “Every Sunday, we walked together about five miles to church.  We didn’t have a car, so we walked over an hour to arrive at Mass on time.  We had the choice of going to 7:00 A.M. Mass at the monastery or walk in the opposite direction for 9:00 A.M. Mass at church in Shinrone.  On rainy days, we ran while the rain soaked through our clothes.  To this day, I never remember seeing an umbrella in Ireland.” (p. 29)

    The Roman Catholic Church in Shinrone, built in 1860

    The hidden stories of ordinary people are an essential part of the historical narrative. Unfortunately, these stories remain hidden. Everyone reading this book review has an important story – one related to triumph, tragedy, perseverance, culture, faith, and philosophy. The story of Peg Holland began on April 12, 1937. It was the age of the Zeppelins and there was a good chance that the giant German airship with 97 passengers passed over the farm house of the Hollands on its fateful voyage to Lakehurst, New Jersey in May of 1937. Peg will grow up during World War II and her life as a young adult at the age of 13 will begin in the middle of the 20th century. This is significant as immigrants from West Germany and Ireland came to America in the hope of a better life. The United States of America was a place of hope, liberty, and freedom from the traditions of Europe. 

    The story of Peg Holland is anything but ordinary as it reveals insights into Irish and American culture.  Her story is powerful and very different from Life with Beaver or Father Knows Best. The story of history is the story of people. Through her experiences we learn about Elvis, Irish clubs, dating, conflicts, and hopes. The stories of ordinary people are valuable because they provide insights that are deeper than nostalgia. They reveal why liberty, equality, homeownership, education, and family are important and at times appear to be the ‘impossible’ dream.  In this context we see how an immigrant woman comes to understand the purpose of the American Revolution for her.  This is a story that prompts inquiry and discussion by students in a Sociology or history class, book club, or religious study group.

    The design of this book is carefully planned for discussion and reflection as each chapter is less than ten pages taking less than 15 minutes to read.  Each chapter includes a unique episode similar to binge watching a streaming movie.  In fact, one might look at this book in terms of five seasons:

    Season 1 (life in rural Ireland)

    Season 2 (adoption of Mary and moving to New York)

    Season 3 (married life)

    Season 4 (unexpected situations)

    Season 5 (reunion and optimism)

    This memoir is an inspiring account of the discrimination of an unwed teenage mother experienced by the women in her community, a decision for adoption of her nine-month old daughter, working as a nanny, finding love in the Bronx, moving to the suburbs of New Jersey, the extended Irish family, and her reunion with her daughter 50 years later.

    This historical narrative takes place over 70 years from 1950 through 2020 from the perspective of an immigrant woman from Ireland.  It includes her memories of dating in the Sixties, apartment living in the largest city in the world and making the move to the suburbs, the influence of music, television, and the church in her life, returning to Ireland, and community social events. For teachers interested in using this memoir to help students understand culture, family, and faith, this book provides a sociological framework of American culture during the last four decades of the 20th century and the transition into the 21stcentury by a senior citizen and grandparent.  The setting is Long Island, the Bronx and Bergen County, NJ.

    The book will also prompt serious questions about how an immigrant teenage girl from Ireland entered the United States under the restrictions of the Immigration and Nationality Act of 1952 (McCarran-Walter Act), the role of Catholic Charities and other religious and private agencies with the relocation of people, commercial airline travel in the 1950s, the increased demand for parochial education, raising children, the baby boom generation, the influence of social clubs, the role of women in Irish and American culture, and how the American Dream of Peg Holland compares to the American Dream as defined by Betty Friedan:

    “Each suburban wife struggled with it alone…they learned that truly feminine women do not want careers, higher education, political rights…. ”(Rudnick, 72). Friedan goes on to emphasize how societal views have caused women’s “greatest ambition” to be marriage and children. Her biggest point eludes that “it is easy to see the concrete details that trap the suburban housewife, the continual demands on her time.” American Dream Project

    For members of a book club, the book provides opportunities for discussion about teenage pregnancy, resilience, perseverance, facing discrimination, gangs, the life of an unmarried woman, struggling with debt, coping with cancer, raising a family, the importance of faith and hope, and if our lives are predetermined by a higher force or subject to chance and luck. The characters are real and their stories are from their hearts. Even if the authors edited phrases or words, the primary source documentation and candid expressions will make your eyes water with sadness and happiness.

    For members of a religious discussion group this memoir offers ten examples of situations that require us to hit the pause button and stop and think. For example, the circumstances of a virgin pregnancy, living away from home during her pregnancy, twists and turns of the decision to give a daughter up for adoption, working as a nanny, finding friends, falling in love, purchasing a home, facing devastating health issues, reunion in Ireland, and receiving an unexpected phone call. 

    For those who may read this book as an individual, I can only provide my perspective as a man, husband, and grandfather.  I experienced emotions of sadness, helplessness, empathy, inspiration, encouragement, and thanks for my personal religious beliefs in reading Peg’s personal story. It made me think about the teenage mothers I knew, decisions about who to trust, personal hardships and triumphs, the power of forgiveness, and the challenges teenagers and parents face. The characters in this memoir are living examples of these experiences. 

    I also enjoyed the Irish culture and local color of Long Island, Valentine Ave. in the Bronx, and Hawthorne, NJ. These were all places where I lived but my experience was one of a middle-class man with a college education. To some extent my stereotypes of Irish culture found agreement and yet they were also proven wrong and my perspective of life and culture was broadened.

    2314 Valentine Ave. Bronx, NY

    “My prayers were always the same.  I prayed to God to help me get over my guilt, and He answered my prayers. After each conversation with Mary, I could feel the healing continue.  I began to feel like a person who was more sure of herself. I was no longer stuck beating myself up over something I have no control over anymore.  I told myself Enough already, I cried so many nights after I gave Mary away and when I was by myself.  Finally hearing Mary’s voice and everything she had accomplished in her life shot through me to my core and started to heal me within. It was confirmed I did the right thing.” (words of Peg Holland O’Hagan in her mid-70s)

    The book is available on Amazon. It is written by a husband and wife with professional careers in education. I am honored that Thomas is my former student and years later became my colleague.

    Trespassing!

    TRESPASSING

    By Richard C. Reid

                Yes, I’ll tell you why. When I was nine years old in 1921 in the Bronx. I was playing with my friends at a construction site along Blondell Avenue near Eastchester Road when the local patrol cop, O’Toole, turned onto the street riding his chestnut horse. All of us kids feared him something awful. I had my back turned to him, so I didn’t know why all my friends were suddenly yelling and running away until I looked over my shoulder and saw who was coming at a brisk trot. I was too scared to run. All I could think to do was to duck down where I was behind a stack of bricks, hoping he had not spotted me.

    It was less than half a minute, but those were some of the longest seconds of my life. O’Toole, you see, was known for using his nightstick. We all had seen the bruise an older teen in the neighborhood had said he received for talking back to the cop. We had all heard the neighborhood stories about him cracking the skulls of people who resisted arrest. He was a tall man, probably six foot four. When he rode that horse, he towered over us like some giant from a fairy tale. 

    Now I knew he was there, just beyond my hiding spot because I could hear his horse panting but since he was saying nothing, I thought maybe I was going to get away with it. Fat chance.

    “I know you’re there.”

    Those simple words cut into me like a knife but I still didn’t move, hoping he wasn’t sure anyone was actually behind those bricks, that maybe he was just trying to bluff me out.

    “You dumb Mick. If I have to get off this horse, you’ll wish I didn’t.”

    It was then that I knew the jig was up. Standing, I saw a little smile cross his lips. I didn’t like the look of it. Still on his horse, he ordered me to follow him to the street. He was Irish like me, but he called us all Micks.

    “Can you read, Mick? Tell me what that sign says.”

    No Trespassing. He had me say it several times, each said louder than before. With one arm, he scooped me up like a milk bottle, put me on his horse in front of him, and said I had to direct him to my house which wasn’t very far.

    Spying one of my older sisters, he asked her to get my father who came out right away. After the cop put me down, I ran to her on the porch, clutching her tightly while my father went over to speak with the dreaded policeman. At that point, I was more afraid for my father than I was for myself. I was very familiar with his oft-told tale about leaving Ireland to avoid arrest because he had badly beaten a cop. That was how my family came to be in America, a few months before I was born here, at least that was the family story I always knew. Now he was confronting a Johnny Law who had apprehended his son and was known for freely using his nightstick when given any guff. I was terribly afraid for my father.


    Bending low on his horse, O’Toole and my father spoke quietly for a bit. Then my Dad came over to me, looking and sounding quite scared.

    “I tried to reason with him, Charlie. I told him you were a good boy led astray by your bad companions, but the law’s the law, he said. You were trespassing on private property. There’s nothing I can do for you now. He has to take you to jail.”

                Although I was relieved to learn that my father hadn’t come away smarting from O’Toole’s nightstick, those were words I did not want to hear. I was sobbing as my father led me back to that terrifying giant who pulled me once again up on his horse. 

     As we set off at a slow pace heading to the Westchester Square station house, we passed neighbors who looked at me in amazement. A little girl followed us, gleefully saying in a singsong as she skipped along for half a block, “Charlie got pinched! Charlie got pinched!” on and on. It was awful.

    O’Toole talked about the judge likely sending me to reform school. I found out later on that they wouldn’t have done this to a nine-year old for what I had done, but at the time, I believed him.   After a few more blocks, the horse suddenly halted. That’s when the cop commanded that I look straight at him. Turning, I saw a face colder than any my father had ever shown me. I’ll never forget the intensity in his dark eyes. Had they been knives, they would have cut me to shreds.

    “You know what you did was wrong, don’t you?’

    I nodded silently. In response to his stern directive to say it, I blurted that trespassing on private property was wrong. He insisted I say it three times. That was when he lowered me to the street.

    “I’m letting you off with a warning this time. But if I ever hear of you doing anything bad again, I’ll hunt you down and arrest you. Got that, Mick?’

    I assured him I had. But he wasn’t quite yet finished with me. With the barest hint of a smile, he leaned down toward me. In a softer voice, he said something I’ve never forgotten.

    “Remember to say your prayers tonight, son.”

    That evening, I knelt next to my bed for my usual nightly devotions. About halfway through the Lord’s Prayer, I froze up when I realized what the next word was. In a flash, I was back there on O’Toole’s horse, his big hands gripping me. For several months as a child, I couldn’t say that prayer, couldn’t say that word, “trespasses.” I always believed it was O’Toole’s sadistic parting gift to me, making sure whenever I said my bedtime prayers, I would remember him. It wasn’t until I heard he had been transferred about five months after our encounter that I ever felt at ease in my neighborhood again.

    A day after that news, I finally told my parents what had been bothering me all those months. My mother said it was just the officer’s way of telling me not to worry, that my trespassing that day would be forgiven by a merciful God who loves all children. My father thought telling kids to say nightly prayers would help keep them on the straight and narrow, adding that surely O’Toole never meant it to be a source of torment. It was then that my father, upset to hear of my pain, apologized to me, explaining that he and O’Toole had arranged the whole thing on the spot to put a scare into me, to teach me respect for the police and the law. Dad said his father had done something similar with him when he was little, that I was never really going to reform school. But he knew nothing about O’Toole telling me to say my prayers. Wondering what O’Toole meant has dogged me my whole life. I’ve also always wondered whatever happened to him.

    “Officer John Patrick Aloysius O’Toole passed from his earthly life on the afternoon of June 28, 1924. When he was walking his beat in Brooklyn, he saw a tenement ablaze and ran to help. He got five people out safely before he went back for a little girl glimpsed at a fourth-floor window. Neither of them made it out.”

    I never knew that. I guess he wasn’t such a bad guy after all to do something like that. Well, I expect this has been a rather long-winded answer to your question about why I always wanted to ask you my question which is this: Lord Jesus, what did O’Toole really mean that day when he told me to say my prayers?

    “John’s not far from here, Charlie, just down that path over there by the pasture. He’s expecting you. Why not get reacquainted?”

    Does God Have a Plan for History and Us?

    Esther 2:17 “Now the king was attracted to Esther more than to any of the other women, and she won his favor and approval more than any of the other virgins.  So he set a royal crown on her head and made her queen instead of Vashti.”

    The crowning of Queen Esther

    The book of Esther is a controversial book and this commentary is specifically designed to encourage readers to research the reasons for an against including it in the Holy Bible, to ask questions about Queen Esther and the events in this book, and to discuss or debate the issue on the amount of free will and individual has and the role that God plays in our lives.

    From a personal perspective God has played a visible and hidden role in my life as it pertains to education, career, marriage, family, and other events. My personal view is that God has put me in places for a reason and intervened in things I wanted to prevent them from happening. In reflection, these “interventions” (or disappointments at the time) were likely for a reason. In 2020, the world is experiencing a pandemic that is a challenge for most people and devastating for others. How do we understand the event of a pandemic? Is it God’s plan, does God allow the pandemic to bring us closer to faith in God, do we see it as a call to repentance, is it just a random event that occurs once every 100 or 500 years? These are all great questions. Do we answer the question of a pandemic (or an asteroid that lands on our planet, genocides, wars, economic hardships, a vaccine that is a cure for the pandemic, a peace agreement, or an economy that improves each year the same way?

    After the pandemic of the flu in 1919-20, many people turned away from God and adopted the phrase ‘God is Dead’ first introduced by Frederick Nietzsche. When it comes to events today, the majority of people accept the philosophy that everyone has a free will and events occur randomly and are not predetermined. Some consider the opposite of free will to be fatalism. The origins of this debate go back to the ancient civilizations. Others, have a worldview that is predetermined by God’s timeline or at least partly determined by God’s intervention. The birth of Jesus Christ was not a random birth but one that was part of God’s plan from Creation. Is our birth any different?

    Let’s consider the events in Esther’s life in the fifth century B.C.E. (490-460) under the rule of King Ahasuerus of Persia. The story begins with Queen Vashti’s refusal to obey the command to appear before the king, her husband. As a result the king seeks a new queen and Esther is the one he chooses. Two of the advisors to King Ahasuerus, Mordecai and Haman, report false information to the king and this leads to a decree that allows the population to seize the property of the Jews in Persia with no protection for their lives. This is one of the biggest human rights violations in the history of the ancient world. Tens of thousands of Jews feared for their lives.

    1. Why did Esther hide the fact that she was Jewish?
    2. Why did Queen Esther delay in telling the King to the decree against the Jews?
    3. Why did Esther call fast for three days?
    4. Did the preservation of the Jews occur by chance or was this the work of God?
    A 19th century depiction of Queen Esther (Getty Images)

    The name of God is not explicitly stated in the Book of Esther and yet the presence of God is obvious throughout the events in this book. There were many beautiful girls in Persia, the edict against the Jews was based on evil intentions, and the circumstances leading to the ending of the decree are very unusual. Martin Luther saw God as active in history and in the lives of each person created y God. Unfortunately, as a result of myopic vision caused by our human nature (sin) many people understand God as passive and inactive.

    It is the stories of Esther, Exodus, the rise of Joseph in Egypt’s government, the birth of Jesus, the events of Good Friday and Easter, the conversion of Paul, and my baptism and yours that God reveals Himself as a active and engaging!  We also ‘see’ God in the miracle of birth, the forgiveness of sins, and the bread and wine in the Lord’s Supper!

    Martin Luther saw a two dimension world – the physical world and the spiritual world. When we drive down the highway or road, we can only see for a short distance as we look ahead. We are not able to see what is 100 feet to our left or right. But when we fly a drone, we are able to see everything differently. We see a bigger picture. This is the way it is with life and faith. Our lives are focused on our experiences and perhaps to some extent on the lessons of history. We cannot see tomorrow or even the next hour. We are familiar with the phrase, “our life can change in a minute or a second.’ With faith, we can see things differently. We are able to see the bigger picture of grace, love, and eternity.

    We have reason to celebrate! Comments: hbitten@reverendluther.org

    How Historical Events Have Impacted the Christian Church – Part 5 of 7: World War I

    The Response of the Christian Church to Significant Changes in World History

    Introduction: One of the themes in world history is continuity and change over time. The Christian Church emerged during the first century during a time when the Roman Empire was flourishing during the Pax Romano. The first centuries of the early church were faced with persecution, death, and a deliberate effort by the government to prohibit it.  In 313 A.D. Emperor Constantine issued the Edict of Milan ending the persecution of Christians. The Edict of Thessalonica in 380 A.D., the Roman government recognized Christianity as an official religion. Historical events lead to change and the Christian Church is now in the third millennium of historical time. However, the Christian Church is not static or passive; instead its role is one of change in response to world events.

    In the first part of the 21st century, the world is experiencing an historic event that will likely change the lives of humans around the world in a significant way. This event is the arrival of a powerful and pervasive virus, COVID-19, which is already changing government budgets, the way people respond to information, educational institutions, and our consumer economy. The global pandemic will also change the institution of the Christian Church (and other religious institutions) and may also affect the way people respond to the message of the Christian Church. There is no “normal” for the coming years and likely the “new normal” will evolve over a decade or longer. After the Attack on America on September 11, 2001, the way people traveled changed dramatically.

    This point of view essay may be used as a discussion with small groups interested in the evolution of the institution of the church over time.

    World War 1

    20th Century (1900-1945)

    Church service in Alabama circa, 1925

    The house of horrors that tormented the world during World War I resulted in unprecedented injury and death of 40 million people.  The flu pandemic took the lives of approximately another 500 million people infected and 50 million deaths.  The significance of this turning point event challenged the Christian Church with an alienated population, the philosophy that God was Dead, and a conservative reaction to the lifestyles of urban populations. Friedrich Nietzsche inserted the phrase “God is Dead” into his book, The Gay Science, in 1882, before World War 1 but it became popularized after The Great War. He understood the culture wars at the time and favored the truths of science over the morality of the values of the Christian faith.

    It is unlikely that Nietzsche literally proposed that a monolithic or Triune God had died but rather that religion, and more specifically the Christian Church, was becoming a failing institution. Nietzsche’s core thesis is what would the world look like without any religious faith. Would the masses turn to nihilism, anarchy, and immorality.

    This was the age of exploration and scientific and technological discovery as a result of the industrial Revolution.  Darwin’s theories of evolution challenged the Biblical teachings of creation which received international scrutiny in the Scopes Trial of 1925 in Dayton, Tennessee. The Christian Church had to respond to the new morality of the Jazz Age which led to the migration of Black Americans to northern cities, the expression of the modern woman, income inequalities, prohibition of alcohol, and the freedom of the automobile.  Many churches became more concerned about preventing women from smoking cigarettes, sexual and reproductive ethics, social security, and the threat to institutionalized religion by totalitarian governments, than the gospel of God’s grace. The two decades between World War 1 and World War 2 were some of the most challenging to the Christian Church and they will form the catalyst for the direction of some evangelical groups in the second half of the 20th century.

    The voices who spoke on behalf of the church were Norman Vincent Peale (positive thinking), Father Charles Coughlin (social justice), Billy Sunday (Born Again evangelism), Paul Tilich (existence of God), and Rheinhold Niehbur (nature of man and God’s unconditional grace).  The radio became a popular medium to communicate quickly with the masses. In the years after World War I, the Christian Church struggled with its relationships with people and society. It is estimated that 43% of the population in the United States belonged to a Christian Church during this time.

    The Christian Church faced two major challenges as the result of the Great Depression.  First, churches were heavily indebted because of construction projects initiated during the prosperity of the 1920s. With the depression, church revenues declined sharply making it difficult to repay loans and to support their staff.. The second challenge was in the area of social ministry as people in their churches and communities became unemployed. The ministry of Christian churches was to provide for the basic needs of people.

    The worship of Christian Churches closely followed liturgical forms.  The singing of hymns was popular in Protestant denominations during this period.  In the southern churches gospel and spirituals became popular. The Roman Catholic Church followed liturgical forms of worship in Latin. They had a significant presence in urban areas, with immigrants and union workers, and parochial schools. The nomination of Al Smith for president of the United States in 1928 supports to popularity of the Roman Catholic church. However, the fear of papal influence divided Protestants and Roman Catholics.

    How responsive has the Christian Church been over the centuries to the suffering of people as a result of persecution, war, and genocide?

    Do you agree or disagree with the statement that the first half of the 20th century was one of the most challenging for the Christian Church throughout world history?

    How might the Christian Church have made different decisions regarding its ministry in the years after World War I?

    Contact: hbitten@reverendluther.org

    Link to Home Page for this Series

    How Historical Events Have Impacted the Christian Church – Part 4 of 7: The Industrial Revolution

    The Response of the Christian Church to Significant Changes in World History

    Introduction: One of the themes in world history is continuity and change over time. The Christian Church emerged during the first century during a time when the Roman Empire was flourishing during the Pax Romano. The first centuries of the early church were faced with persecution, death, and a deliberate effort by the government to prohibit it.  In 313 A.D. Emperor Constantine issued the Edict of Milan ending the persecution of Christians. The Edict of Thessalonica in 380 A.D., the Roman government recognized Christianity as an official religion. Historical events lead to change and the Christian Church is now in the third millennium of historical time. However, the Christian Church is not static or passive; instead its role is one of change in response to world events.

    In the first part of the 21st century, the world is experiencing an historic event that will likely change the lives of humans around the world in a significant way. This event is the arrival of a powerful and pervasive virus, COVID-19, which is already changing government budgets, the way people respond to information, educational institutions, and our consumer economy. The global pandemic will also change the institution of the Christian Church (and other religious institutions) and may also affect the way people respond to the message of the Christian Church. There is no “normal” for the coming years and likely the “new normal” will evolve over a decade or longer. After the Attack on America on September 11, 2001, the way people traveled changed dramatically.

    This point of view essay may be used as a discussion with small groups interested in the evolution of the institution of the church over time.

    The Industrial Revolution

    19th Century

    Sunday School in England

    In 1765 James Watt improved on the earlier steam engine of Thomas Newcomen. The steam engine changed the way people worked and lived. Instead of producing goods in the home, factories emerged in new towns along rivers and near water falls. In the first 25 years of the 19th century canals, railroads, and clipper ships moved resources and products. People worked long hours for low wages seven days a week. As a result of the low wages (10 cents an hour), young children had to perform work.  There were no schools and sickness and injuries were common.

    The first Sunday School started in England by William King in 1751. By 1785, there were 250,000 English children attending Sunday School. It was the only education available as public education will slowly evolve after 1850. The first Sunday School in the United States was started in Brooklyn in 1838 and Brooklyn Queens Day is still a holiday. The Sunday School movement led the way to public education in the United States and continued to increase in popularity through most of the 20th century. Even with the decline in Sunday Schools after 1975, they continued to be an important part of church ministry into the 21st century. This period also embraced the holidays of Christmas with Christmas trees and pageants of the birth of Jesus and Lent with fasting, confession, prayers, and resurrection themed sermons.

    The problems of poverty, homeless, immigration motivated church groups in the United States to organize social ministries. This movement was less popular in Europe. Walter Rauschenbusch was a pastor in New York City and promoted the social gospel. The Salvation Army was organized by William Booth in London to aid the homeless and destitute. The mission is based on the call of the disciples of Jesus Christ to assist people in need.  Today they are an international organization. The Young Men’s Christian Association (Y.M.C.A.) also began in London and promoted its evangelical mission in cities around the world. The social gospel movement was prominent with denominational Protestant churches and evangelical churches. During the civil rights movement, the social gospel evolved in promoting social justice in the United States.  The popularity of the Sunday School and social gospel ministries sparked the establishment of the parish church structure we have today in communities and neighborhoods around the world.

    The Industrial Revolution also led to globalization in the name of imperialism and colonialism. As capitalist businesses acquired natural resources in other countries and looked for new markets to sell products, the Christian Church saw the need to convert people in other countries to their faith.  Missionary work first began with Ignatius Loyola at the University of Paris with the Society of the Jesus. His followers traveled throughout Europe, Africa and Asia to convert Muslims, counter the teachings of Martin Luther with the Roman Catholic faith, and eventually organizing schools.

    The missionary work of the Christian Church began around 1820 in Europe with the end of the Napoleonic wars. In the United States, the missionary work before the Civil War was mostly invested in spreading the gospel with the expansion west to California. After 1850, the work of foreign missions exploded in China, Korea, India, Africa and continued on a global scale with the translation of the Holy Bible into vernacular languages. Missionary work was an opportunity for men and women to start hospitals, orphanages, and schools. Missionary work continued to increase throughout the 20th century and continues to be important to the goals of Protestant, evangelical, and Roman Catholic institutions.  

    With 21st century people concerned about social injustice, are there lessons to be learned from the social ministries of the 19th century?

    How did the Christian Church meet the needs of the people during this time?

    Is missionary work in other countries critical to the vision of the Christian Church today or does the Church need to focus on different needs and issues?

    Contact: hbitten@reverendluther.org

    Link to Home Page for this Series