OUR FIRST FREEDOM

Because this coming U.S. Independence Day (Saturday, July 4th, 2026) is the 250th birthday of our United States of America, I’ve decided to make it the topic of my June newsletter article.

Two and a half centuries ago in Philadelphia, Pennsylvania, delegates to the Continental Congress declared independence from Britain, appealing to “the Laws of Nature and of Nature’s God” and holding as self-evident the truth that we are “endowed by [our] Creator” with the “unalienable” right to life, right to liberty, and right to pursue happiness. As American Citizens and Lutheran Christians, we pause to give thanks to God for the remarkable blessings of liberty that we enjoy in this land of the free, and especially for the principle that stands as the primary foundation of American civics, society and culture: that is, The Freedom of Religion (our “First Freedom”).

The great First Amendment of the U.S. Constitution begins not with the freedoms of speech, press, or assembly, but with the freedom of religion and religious expression: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” Our founders placed religious freedom at the top of the list, first and foremost, because they understood that this right is the root from which all other liberties grow (including speech, press and assembly). When the human heart is free to respond to God’s call to righteousness and piety, the whole society flourishes. Remove that foundation, and even the best-written constitutions eventually become empty words. Religious liberty is not merely one freedom among many; it is the soil in which our American Republic was planted.

This truth resonates deeply for our Lutheran confession. Martin Luther taught that the gospel of Jesus Christ must be proclaimed freely, that faith is a matter of our human conscience transformed by the Word of God freely shared and heard, and that the Church and the State each have their proper God-given spheres. So, generations of Lutherans have not only valued the many economic opportunities afforded by our industrious nation but also the freedom to confess, profess and assemble “in accordance with the divine Word” (Augsburg Confession). Here, under the protection of our First Freedom, our congregations have been able to baptize, teach, worship, and serve, without fear of interference or forced conformity by the State.

Moreover, freedom of religion has shaped our national character far beyond the church doors. It fostered a culture that values the dignity of the individual, encourages free association and voluntary charity, and insists that government itself is under God (in a general non-sectarian sense). It has allowed people of every creed and religion (or none) to contribute their best gifts of citizenship while protecting all from coercion by the State in matters of the spirit. In a nation of diverse ethnicities and traditions, our First Freedom has been the principal foundation that makes “E Pluribus Unum” possible without tyranny of conscience and soul. In fact, every single totalitarian system (such as Marxism) always targets the free exercise of religion for destruction, because a people who look to a higher power and authority than the State is a people who cannot be subjugated. Therefore, we sing in My Country, ‘Tis of Thee

My native country, thee,

Land of the noble free,

Thy name I love;

I love thy rocks and rills,

Thy woods and templed hills.

My heart with rapture thrills

Like that above.

As we mark this coming Semiquincentennial (or Quarter-Millennium as I prefer to say), let us commemorate this national anniversary with deep gratitude for our imperfect yet exceptional and laudable nation. Additionally, let us observe it with heartfelt prayer and good citizenship. For the Holy Scriptures declare: “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone… and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity” (1 Timothy 2:1-2). Consequently, giving thanks to God for the liberties we enjoy, we pray for our leaders and our fellow citizens. And we resolve to use our freedom rightly as it says in Galatians: “For you were called to freedom, brothers and sisters, only do not use your freedom as an opportunity for sin, but through love become enslaved to one another… If, however, you bite and devour one another, take care that you are not consumed by one another” (Galatians 5:13-15).

On Sunday, July 5th, many congregations of the Church of Jesus Christ throughout our country will gather for worship with national songs and patriotic hymns. May these celebrations be marked by joyful thanksgiving, recognizing that “every good and perfect gift” — including the gift of our First Freedom under the Constitution of the United States — comes “from the Father of lights” (James 1:17).

May the Lord continue to preserve this First Freedom for generations yet to come, that the good news of Jesus Christ may be freely proclaimed and that we may serve our nation as Christ’s Kingdom Ambassadors in a world that still groans for the ultimate freedom from enslavement to death and decay (see Romans 8:18-23).

Together in Christ, Pastor Tim

GOD’S TWO KINGDOMS

With all the “wars and rumors of wars” (Matthew 24:6) these days, many Christians are wondering what God’s Word within the Holy Bible says to us about such things. In particular, with regard to Russia/Ukraine, Azerbaijan/Armenia, Iran/Israel, and China/Taiwan, is there a general guiding principle of Christian doctrine that we can draw upon in order to help us process all that’s going on in our world right now? For although Ukraine, Armenia, Israel and Taiwan are not perfect nations (no nation is), and they do not have completely innocent histories (no nation does), the Western democratic world is nevertheless rallying in support and defense of these countries who are fighting an existential struggle against adversaries who are seeking their utter destruction as free independent nations.

Lutheran Christians have traditionally followed the Two Kingdoms Doctrine in our understanding of the relationship of Church and State. Rooted in the Holy Scriptures, this doctrine affirms that God established two primary realms of societal order: 1) the kingdom of God’s right hand, and 2) the kingdom of God’s left hand. Simply put, the so-called kingdom of God’s right hand is the Church and the kingdom of God’s left hand is the State. Specifically, the kingdom of God’s left hand refers to the State’s God-given responsibility for law enforcement and military service for the sake of an orderly and peaceable society. As it says in Romans chapter 13, God has instituted the governing authorities “to bear the sword” (13:4) to exact justice upon the wrongdoer. As a result, Lutheran Christians have always honored the vocations of law enforcement and military service as God-ordained functions within society for the sake of good order. Therefore, the kingdom of God’s left hand (the State) is the realm of law, justice and peacekeeping; however, the kingdom of God’s right hand (the Church) is the realm of forgiveness, mercy and peacemaking. So ideally, with both peacekeeping on one hand and peacemaking on the other, the whole structure of human society functions and thrives.

Now, as we apply this Two Kingdoms Doctrine to what’s going on in our globalized world today, we can acknowledge the important role of our armed forces in defending democracy, liberty and commerce. For example, if there was no United States Navy defending freedom of navigation then the seaways would be strangled by authoritarian autocrats and pirate warlords. Consequently, since the end of WWII our governing authorities have worked to cooperate with other democratic nations of the world to maintain the most peaceful and prosperous era in human history (broadly speaking, of course).

On the other hand, the Church (the kingdom of God’s right hand) worships the Prince of Peace, so we always seek to faithfully exercise our role as peacemakers within our world according to the eternal principles of the gospel…  

  • “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9).
  • “Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven” (Matthew 5:44-45).

We recognize that the kingdom of God’s left hand (the State) in its peacekeeping role and the kingdom of God’s right hand (the Church) in its peacemaking role are both essential. And we also recognize that people of faith who have been called into law enforcement or military service are uniquely positioned by God to operate within both realms, and they offer us a great bridge of understanding. For example, I proudly served in our armed forces in the USAF as a young man; however, as a Christian, I’m also called to be a builder of bridges for understanding and peace.

In the face of wars and rumors of wars in these times, we acknowledge the important role of our peacekeeping forces, but we Christians also continually seek peacemaking solutions and peaceful resolutions within our world — always looking toward the great and glorious Day of the Lord when “Death will be no more; mourning and crying and pain will be no more, for the first things have passed away” (Revelation 21:4).

And so, with one voice in universal chorus, we exclaim, “Amen! Come, Lord Jesus!” (Revelation 22:21).

In Christ’s Peace, Pastor Tim

WAR & PEACE

With the “wars and rumors of wars” (Matthew 24:6) of our 21st Century world, many Christians are wondering what God’s Word within the Bible says to us about such things. In particular, with Russia’s war against Ukraine in Eastern Europe and with “rumors of wars” brewing between China and Taiwan in the Western Pacific, I’ve been hearing questions about what the Bible has to say (especially the New Testament) regarding all of this. So, I thought I’d use my church article this month to do some biblical and theological reflections concerning war and peace from a Lutheran perspective.

Lutheran Christians have traditionally followed the Two Kingdoms Doctrine in our understanding of the relationship of Church and State. Rooted in the Holy Scriptures, this doctrine affirms that God established two primary realms of societal order: 1) the kingdom of God’s right hand, and 2) the kingdom of God’s left hand. Simply put, the so-called kingdom of God’s right hand is the Church and the kingdom of God’s left hand is the State.

Specifically, the kingdom of God’s left hand refers to the State’s God-given responsibility for law enforcement and military service for the sake of an orderly and peaceable society. As it says in Romans chapter 13, God has instituted the governing authorities “to bear the sword” (13:4) to exact justice upon the wrongdoer. As a result, Lutheran Christians have always honored the vocations of law enforcement and military service as God-ordained functions within society for the sake of good order.

Therefore, the kingdom of God’s left hand (the State) is the realm of law, justice and peacekeeping. While at the same time, the kingdom of God’s right hand (the Church) is the realm of forgiveness, mercy and peacemaking. And with both peacekeeping on one hand and peacemaking on the other, the whole structure of human society functions and thrives.

Now, as we apply this Two Kingdoms Doctrine to what’s going on in our globalized world today, we can acknowledge the important role of our armed forces in defending democracy, liberty and commerce. For example, if there was no United States Navy defending freedom of navigation then the seaways would be strangled by authoritarian autocrats and pirate warlords. Consequently, since the end of WWII our governing authorities have worked to cooperate with other democratic nations of the world to maintain the most peaceful and prosperous era in human history (broadly speaking, of course).

Functioning as the so-called kingdom of God’s left hand, our governing authorities have exercised the peacekeeping role of the State according to the longstanding foreign policy principle of peace through strength. As the Roman Christian, nobleman and scholar of the late 300’s AD, Flavius Vegetius Renatus, famously wrote, “If you want peace then prepare for war” (Si vis pacem para bellum). But of course, “The soldier above all others prays for peace” (General Douglas MacArthur).

On the other hand, the Church (the kingdom of God’s right hand) worships the Prince of Peace, so we always seek to faithfully exercise our role as peacemakers within our world according to the eternal principles of the gospel…  

“Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9).

“Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven” (Matthew 5:44-45).

We recognize that the kingdom of God’s left hand (the State) in its peacekeeping role and the kingdom of God’s right hand (the Church) in its peacemaking role are both essential. And we also recognize that people of faith who have been called into law enforcement or military service are uniquely positioned by God to operate within both realms, and they offer us a great bridge of understanding. For example, I proudly served in our armed forces in the USAF as a young man. But as a Christian, I’m also called to be a builder of bridges for understanding and peace.

In the face of wars and rumors of wars in these times, we acknowledge the important role of our peacekeeping forces, but we Christians also continually seek peacemaking solutions and peaceful resolutions within our world — always looking toward the great and glorious Day of the Lord when “Death will be no more; mourning and crying and pain will be no more, for the first things have passed away” (Revelation 21:4).

And so, with one voice in universal chorus, we exclaim, “Amen! Come, Lord Jesus!” (Revelation 22:21).

Grace & Peace, Pastor Tim