Excommunication? Yes.

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I spent the early hours of this morning in the ER. Unfortunately, it couldn’t be avoided. I’ve been dealing with trouble in my left eye for the last few weeks, and somewhere along the way, it appears a retina specialist injured it badly enough that it became severely infected. It has only gotten worse over the last week, and, as it turns out, two different eyedrop prescriptions from two separate but equally concerned visits were making things worse. I woke up early this morning realizing that a trip to the ER was unavoidable. Hopefully, I have what I need now. And, as it would be for any grossly disfigured, pirate-like person, I didn’t want to leave anyone waiting on the plank. So, after some rest, time with God’s Word, and prayer, I started tapping away at something I’ve been thinking about all week and was determined to get out.

Maybe you heard the news about Governor Healey in Massachusetts? If not, maybe I should actually start with something else first. And by something else, I mean a definition of excommunication, if only because some Roman Catholics are calling for Healey, a confessing Roman Catholic, to be excommunicated. I’ll get to the reason for the calls in a moment.

In the meantime, let me just say that excommunication is probably one of the most misunderstood practices of the Christian Church. For the most part, people hear the word “excommunication” and imagine punishment. But that’s not excommunication’s point.

Excommunication exists for repentance, absolution, and restoration. Jesus establishes the pattern in Matthew 18:15–20, showing Christians how to move patiently from private admonition toward gathering the whole Church’s engagement. But the process only progresses step by step as the sinner refuses to hear God’s Word, repent, and amend. Still, even in the final step—excommunication—restoration remains the goal.

All of this is to say that excommunication is the Church, in love, refusing to allow an impenitent sinner to exist comfortably in dangerous falsehood that leads away from eternal life to eternal condemnation. For the sake of the faithful, it also means guarding the Church from pretending that open, persistent, and unrepentant sin is somehow compatible with a faithful Christian confession.

Now, back to Governor Healey.

Healey, a Catholic, gleefully signed legislation last week eliminating the state’s previous legal restrictions on abortion after 24 weeks. Under the new law, abortions will be legal right up to birth. You read that right. As it is here in Michigan, a full-term baby can now be aborted in Massachusetts, too. The state’s Catholic bishops had already condemned the measure, even going so far as to call it a “gravely immoral” measure. Of course, that’s a sanitized description. I’d call it state-sanctioned barbarism.

I’ve implied the appropriateness of excommunication for Christians who openly defend and support abortion. In fact, I can think of a couple of folks in the past who transferred from Our Savior to other local LCMS congregations because I spoke those words out loud. I remember my District circuit visitor at the time mentioning the Johnson Amendment, seemingly in passing, and implying that I might be offending someone’s civil rights. I found the argument strange. Why? Because, ultimately, he didn’t ground his position in the Word of God, but instead said something more like, “You’d better be careful what you say about the state, because the state says so.”

That said, forget for a moment that God’s Word seems to matter very little to folks in these situations and instead consider that too many are way more confident than accurate with their Johnson Amendment invocation. Essentially, under section 501(c)(3), churches and other tax-exempt organizations are prohibited from financial partisanship. This means churches cannot use the congregation’s money to intervene in political campaigns on behalf of or in opposition to particular candidates. An easy example is that it can’t donate to or print materials on behalf of a local candidate or party.

What the Johnson Amendment does not say is that churches must become politically mute. Churches remain free to preach and teach concerning anything and everything under the sun. They may take positions on political issues, ideologies, legislation, public policies, and whatever, even when those issues divide candidates. And that’s good, because almost everything in our world is, in some way, Christological, and as such, the Church has both the freedom and the responsibility to engage with it, while also shepherding God’s people through it.

Still, remember that excommunication looks like punishment to the onlooking world, even though it isn’t. Add to that the misunderstanding that many interpret the Johnson Amendment as protection against political persecution or punishment, and we have a problem. But the problem only exists when a person gets both excommunication and the Johnson Amendment wrong at the exact same time.

Regardless of the fact that nothing, not even the U.S. Constitution, supersedes God’s authority, the Johnson Amendment does not say that a church must suspend its doctrine whenever a sinner happens to hold public office or the sinner’s dealings are labeled “out-of-bounds” politically by the culture. The Johnson Amendment does not erase the Lord’s instructions in Matthew 18. In fact, the IRS itself recognizes this by identifying a “formal code of doctrine and discipline” as one of the essential characteristics associated with churches.

Therefore, excommunication cannot be called a political punishment when exercised rightly. The Church is not saying, “You voted incorrectly, so we’re going to hurt you.” The Church is saying, “Through your actions in the public square, you are persisting openly and unrepentantly in something God calls sin, and because we love you too much to lie to you about it, we cannot pretend everything is fine. Repent, be absolved, and amend the sinful life.” And this would be the same process for everyone, whether the sin was committed in a voting booth, at a governor’s desk, in a bedroom, or wherever.

In short, the IRS’s concerns revolve around dollars. It can regulate a church’s use of finances in the public square. But it does not administer the Office of the Keys—the Church’s authority from Christ to forgive and retain sins among its Christians in the public square.

Looking back at everything I’ve just written, I need to be clear, especially for the usual suspects who are likely already preparing to email or message me privately. Understand that I’m not at all suggesting that to be a Christian, one must be a registered Republican. All political parties are imperfect human institutions, and there are plenty of things within the Republican Party that Christians can and should criticize. However, we shouldn’t pretend the two major parties occupy morally equivalent ground on matters about which God’s Word speaks clearly.

They just don’t. Not anymore. Not in 2026.

For one, the modern Democrat Party is nothing like what it used to be. It has committed itself institutionally to dreadfully ungodly positions concerning abortion, human sexuality, marriage, and a whole host of other platform planks that stand in direct contradiction to Christian teaching. And these are not obscure planks buried somewhere on page seventy-three of a policy document. They’re the defining commitments of the party—its principal talking points. On the other hand, while the Republican Party is often just as embarrassingly imperfect on other topics, when it comes to the fundamental moral questions, it remains the only major American political party whose stated positions leave any meaningful room for Christian conviction in the public square.

So, again, to my critics, I would never say that voting Republican makes someone a Christian. Salvation does not come through a ballot box, and the GOP is not the Kingdom of God. But what I am saying is that if Christians care at all about faithful engagement with the world around them, they forfeit the right to pretend that political choices occur in some morally sterilized chamber where God’s Word no longer applies. I’m also saying that at some point, continued political association with official platforms that stand in opposition to God’s Word becomes more than association. It becomes advocacy. It becomes cooperation. It becomes the deliberate lending of oneself—opinions, voice, vote, money, influence, public service, and so much more—to perpetuate things God has strictly forbidden.

That’s where I think the question of church discipline becomes unavoidable.

If a Christian willfully persists in sin, the Church needs to act according to the Lord’s mandate. If throughout correction, the person remains steadfastly impenitent, even as the goal of restoration remains, the door of heaven is closed until he repents. That’s why the Church calls this the Office of the Keys. It means the authority Christ gives His Church to forgive the sins of the repentant and to retain the sins of the impenitent—to open the door with the Gospel and, when necessary, to close it until repentance comes (Matthew 16:19 and 18:18, as well as John 20:22–23).

There’s no doubt in my mind that this applies when the sin has been folded into someone’s politics. If a Christian knowingly and willfully supports and/or makes possible the destruction of unborn life, openly celebrates the mutilation of healthy bodies in the name of gender ideology, or publicly advances other teachings fundamentally contrary to the Christian faith, the Church cannot simply shrug and say, “Well, that’s your political opinion.” Labeling something “political” isn’t a baptismal font. It doesn’t wash the sin away.

So, I suppose the harder question, then, is not whether someone has a D or an R beside his or her name. The question I’m suggesting we consider is whether political loyalty has become an actual loophole that allows, first, for a Christian to deliberately, publicly, and unrepentantly participate in what Christ confesses to be sin, and second, for a pastor to be absolved of having to deal with it like all other sins.

I think it has become just such a loophole. And I think we need to close it, regardless of the fallout, if only because the topic itself is not complicated. In Confessional Lutheranism, we already know that no matter the real or hypothetical scenario, everything must be observed through the lens of God’s Word. That also means, regardless of person—regardless of someone’s job or political office or opinions or whatever—no exemption from Matthew 18 exists for anyone. We all fall under its authority.

In Healey’s case, Massachusetts’ own Catholic bishops have already identified the moral character of what occurred. If they’ve pursued correction according to the Lord’s mandate, and still there has been no repentance and amendment of the sinful life, then Healey should be excommunicated. She used the authority entrusted to her to oppose Christ’s holy Word, then celebrated the moment and smiled for the cameras while doing it, proving her willful rebellion.

In the end, some folks will read everything here and immediately start tallying sins. “But what about this Republican position? What about that Libertarian one?” The question is not whether other sins exist or whether the Church has failed to confront them consistently. The question is whether clear, persistent, public impenitence should simply be ignored. I’m saying it shouldn’t.

Of course, the devil is remarkably skilled at taking what is objectively true and smearing it with enough subjectivity that, before long, God’s Word becomes “your interpretation,” or “your opinion.” That trick has been working for a very long time. Once that happens, the next move is kind of predictable. Rather than asking what the Church is obligated to say and do in all circumstances according to God’s Word, people start asking what the Church is permitted to say and do in certain contexts according to the government’s allowance.

But just remember, the Church’s responsibility to respond to anything doesn’t live or die according to the government’s rules. I can promise you that faithful adherence to the Johnson Amendment’s tax-exemption concerns will not be a part of the Last Day’s calculus. There’ll be no IRS agent seated beside the throne of Christ.

Besides, the Church should never be more concerned about its 501(c)(3) status than its call to bear the Office of the Keys. One comes from the heart of Caesar. The other, from the heart of Christ. Only one survives the grave.

Socialism Simplified for Christians

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If you hadn’t heard, Michigan was pretty much ground zero for something disturbing last week. Essentially, our primary elections signaled that the Democratic Socialists of America (DSA) are no longer flittering around like gnats at the political margins. They’re gathering in plague-sized formations and moving toward the center of the Democrat Party’s power.

For starters, and just to name a few, Abdul El-Sayed won the Democrat Party’s nomination for the U.S. Senate. No, El-Sayed doesn’t call himself a democratic socialist. However, the DSA supported his candidacy, and plenty of prominent DSA members appeared at his events and celebrated his victory as a win for the DSA movement. Search the name “Hasan Piker.” You’ll see. And, of course, it makes sense that guys like Piker would be there. El-Sayed shares Piker’s and the DSA’s platforms. His economic vocabulary and class analyses are indistinguishable from what the DSA is selling.

But El-Sayed wasn’t the only attention-getter last week. There are a few more names worth remembering.

William Lawrence, a progressive activist knee-deep in the socialist movement, won the Democrat Party’s nomination in Michigan’s 7th Congressional District. Donavan McKinney, a candidate formally endorsed by the DSA, defeated the incumbent Congressman Shri Thanedar. Yousef Rabhi, another DSA candidate, defeated Ann Arbor’s twelve-year incumbent mayor. And, of course, there’s Michigan Congresswoman Rashida Tlaib. She easily won her primary.

I did some digging on Friday. Interestingly, the DSA had a little more than 6,000 members in 2015. Just last month, the organization announced it had reached 120,000 members, making it the largest socialist organization in American history. And it seems to be picking up serious steam. Its candidates won races all over the country—places like New York, Pennsylvania, Colorado, Washington, and others. But here in Michigan, they did really well. They proved they’re not just a bunch of disenfranchised weirdos gathering in obscure spaces to argue over mimeographed manifestos. They’re also not a specter of campus curiosity inevitably destined to fade after graduation. It’s a movement. They’re actually out and around. They’re winning nominations and getting elected. Not only that, but they’re raking in cash from big donors. With that cash, they’re directing campaigns, staffing organizations, and, unfortunately, taking serious ground in American politics.

On one hand, I’m not surprised. Much to the American citizenry’s discredit, we exist in a perpetual “It’ll never happen” mode. That’s definitely true for many in the Church. “Gay marriage will never happen.” Then it did. “Transgenderism will never become mainstream.” Now gender confusion is an epidemic among children. Strangely, we tend not to believe the radicals when they tell us plainly what they intend to do. And then they do it, and it’s too late.

The DSA has told us what they intend to do—like, right on their website. Read for yourself. But here’s the thing. Its platform is more than the carrots of tax rates and wages and healthcare being dangled before the belly-serving masses. Socialism, as a system, reaches into religion, private property, education, medicine, marriage, sexuality, childhood, and pretty much everything relative to family life. It reaches into these places because its fundamental assumption is that every sphere of human existence answers to the state.

Now, keep in mind, while both are antichristian, there is a difference between Marxist socialism and regular socialism. Marxist socialism openly renounces and abolishes God, criminalizing religion altogether. Plain ol’ socialism—the kind sweeping across America this very minute—doesn’t abolish and replace God on day one. It simply begins the essential process leading to it, arriving and wearing a much friendlier face in the meantime. It talks about fairness and compassion. It’s likely you already know its most popular slogans: Diversity, equity, and inclusion! But in the end, socialism isn’t a different road than Marxism. It’s a catechetical increment of Marxism. It’s the first few miles of the same highway.

In other words, before socialism can become full-blown Marxism, it must first train people to accept the premise Marxism requires—which is that government should control more, and the individual should control less. From there, no sphere of life exists beyond the state’s reach. This includes the Church. Ultimately, this means plain socialism is not an alternative to Marxism. It’s the necessary stage that prepares a nation for it.

And so, regardless of a starry-eyed DSA member’s best intentions, and despite socialism’s countless other conflicts with Christianity, this is where the contradiction draws an absolute line in the sand for believers, even as I’ve so strangely heard the term “Christian socialist.” Plainly, a Christian who actually believes the inerrant, immutable, and inspired Word of God cannot embrace socialism without surrendering something essential to the one true faith.

Christianity confesses an authority above the state (Exodus 20:3). Socialism doesn’t.

So, again, while a socialist government may permit Christians, at least for a time, to gather, sing hymns, receive the Sacraments, and speak privately about Jesus, a telltale sign of its trajectory is its irritation when the Church steps into the public square, points at the state, calls it to task, and says, “You are not the highest authority. We must obey God rather than men” (Acts 5:29). Socialism won’t tolerate such things. And by the way, remember this key indicator when your pastor or Christian friend tongue-lashes you for offending the supposed Church and state divide, insisting that the Church must not engage in the political realm. Kindly remind them they’re aligning with one of the most basic socialist principles.

Christian engagement in the public square offends socialism in the worst way. It’s a stick in the spokes of the socialist machine because it understands and confesses biblical truths that the machine cannot accommodate. For example, it understands that the state doesn’t give children to parents. God does (Psalm 127:3). It confesses that the state doesn’t define marriage. God does (Genesis 2:24 and Matthew 19:4-6). It goes to the mat arguing that the state doesn’t create male and female. God does (Genesis 1:27). It will not back down from saying that the state doesn’t grant human life its value. God does (Psalm 139:13-16). And it would never agree that the state owns the fruits of a man’s labor. God gives property and commands its faithful use (Exodus 20:15 and Acts 5:4). These are all basic doctrines of the Christian faith.

For me, this is also where the biblical doctrine of the Two Kingdoms becomes essential. God established both Church and state, but He gave them different tasks. The Church makes Christians. It bears and brings Word and Sacrament ministry to a world in need of rescue. The state has no hand in this, except to say that it accommodates the Church by bearing the sword (Romans 13:4) to restrain evil and preserve civil order so that the Church can, as Saint Paul insists, “lead a peaceful and quiet life, godly and dignified in every way” (1 Timothy 1:2). He continues, telling us why it’s good for the government to maintain a civil context in which the Church remains unhindered in its task to preach and teach the full counsel of God’s Word: “This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth” (vv. 3-4).

The Two Kingdoms (separation of Church and state) doctrine does not silence the Church in the public square. On the contrary, it reveals the cooperative nature of the two in its cleanest form. But more importantly, it absolutely requires the Church to be ready and willing to push back hard against Caesar when he crosses boundaries God has established.

The state has a divinely ordained purpose (Matthew 22:21). But when it claims authority over every sphere of life, demanding in these spheres what only God is owed—which socialism clearly does—the Church must answer as it always has.

Caesar is not Lord. Jesus is.

Pleading the Fifth. Oh, the Irony.

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As you can see, this message—which I normally write and send on Sunday morning—is arriving a few days early. I’m leaving for the west side of Michigan tomorrow morning and won’t be back until Sunday evening. For anyone who cares, Jen and I plan to attend worship at Our Savior Lutheran Church in Grand Rapids. Maybe we’ll see you there. By the way, it’s not like I won’t have internet access. I will. It’s just that I’m not one to log into my online accounts using hotel Wi-Fi. So, I figured I’d just send something along today.

I suppose the obvious thing worth talking about is the Fauci hearing that happened yesterday. Did you watch any of it? I had it on while I was in my office. But I mostly listened to it while I was out and around. Admittedly, I found myself becoming uncomfortably angry, more so while watching than listening. And why? Because there Fauci sat beneath the Senate hearing room’s lights, confronted with this exhibit and that exhibit—all the facts—the documents, diary entries, prior testimony, and obvious contradictions in the record. Through all of it, Fauci remained relatively stoic, offering the same answer over and over again:

“On the advice of counsel, I respectfully decline to answer based upon my rights under the Fifth Amendment to the Constitution.”

Apart from being sworn in, this was the only thing he said throughout the entire hearing. It was his answer to every question, even those intended to expose the absurdity of his refusal, such as what day it was or what color the floor was. Interestingly, Fauci told CNN during an interview back in 2022 he would be “very happy to testify before any congressional oversight committee.” He insisted that he had “nothing to hide,” could “explain and validate everything” he had done, and would “cooperate fully.” Apparently, that willingness expired yesterday. I read that he invoked the Fifth Amendment 111 times. It felt more like a thousand to me.

Now, before I go any further, I’m going to offer the only qualifying statement I think Dr. Anthony Fauci deserves. (Eh-hem. That’s me clearing my throat.) Invoking the Fifth Amendment is not legal proof of guilt. The right against self-incrimination belongs to every American. It belongs to the innocent. It also belongs to the guilty.

There. Now to the obvious.

Yes, the Fifth Amendment is a shield against compelled self-incrimination. But I appreciate what Senator Rand Paul pointed out at the beginning of the hearing. The Fifth Amendment doesn’t erase facts. It doesn’t erase recorded testimony. It doesn’t erase the exhibits sitting on the table right in front of Fauci during the hearing. I would add that it also doesn’t certify a man’s level of honesty. It most certainly doesn’t require any onlooking American to pretend they cannot see what they’re seeing. It doesn’t require us to ignore why the Fifth Amendment shield is being raised. That’s because it also doesn’t erase common sense or basic human discernment.

Quite simply, to any normal human being, a man who repeatedly refuses to reconcile documentary evidence with countless statements he’s already previously made under oath doesn’t imply innocence. It suggests guilt. Again, any normal, thinking human being knows this. The logic plainly suggests that when Fauci won’t even acknowledge what he has already confidently acknowledged in the past, the visual here becomes that he was lying before, and now, he fears where admitting to what he previously said might lead.

Unfortunately for Fauci, with each invocation, the spectacle only got worse. And regardless of the Democrat committee members who attempted to run a block for Fauci by misdirecting the hearing’s aim with wild tangents, all the normal people watching knew that while Fauci kept silent, the evidence was talking. The documents were talking. His diary was talking. His previous testimony was talking.

Now, add the pardon to the calculus. Biden (purportedly) gave Fauci an unprecedented presidential pardon. It’s unprecedented because it was extraordinarily broad, covering all offenses related to anything he did between January 1, 2014, and January 19, 2025. It’s also unprecedented because it was preemptive. By definition, the word “pardon” requires an offense that needs forgiving. And so, pardons are ordinarily given after someone has been convicted. But Fauci was never charged for anything, much less convicted. So, why did he need a pardon?

That makes all of this look even worse.

Personally, I think Fauci made a mistake by accepting the pardon. Whatever legal protection it provided, it also created the unmistakable impression that he needed protection from something. Now, with the documentary record already contradicting so much of what he has said, every substantive answer risks exposing him further. And so, all he can really do is drone on and on from behind the Fifth Amendment to keep from colliding with evidence that already suggests conduct serious enough to warrant presidential pardon-level protection.

But regardless of Fauci’s tap dancing, I’m guessing most Americans can see right through it. Most Christians I know certainly can. But then again, Saint Paul instructs us to “test everything” and “hold fast what is good” (1 Thessalonians 5:21). That means, innately, we’re not required to surrender our God-given reasoning merely because an authority pleads the Fifth confidently. In the end, when testimony contradicts documents, and today’s claims contradict yesterday’s, recognizing the contradiction is not uncharitable. It’s Godly discernment. Discernment already knows that Fauci’s unprecedented pardon cannot protect him from perjury committed during a Senate hearing held on July 29, 2026. Fauci knows this, too. He knows Wednesday’s words create Wednesday’s liability. And so, he’s pleading the Fifth Amendment to keep from being convicted for previous lies spoken under oath.

It angers me to see him use the law to get away with all this. But until someone offers a lawful workaround, I’m more interested in the glaring irony hovering like a fog above all of this.

Set aside everything else that was said in the hearing and remember that no one present argued against Fauci being the architect for the COVID response. The Republicans criticized him for it. The Democrats praised him, calling him a hero. And yet, both agreed he was responsible for the framework that ultimately suspended the constitutional rights of hundreds of millions of Americans.

Of course, he didn’t design every community’s procedure. He didn’t need to sign every closure order. He didn’t need to lock every church door personally. The architect doesn’t need to swing the hammers on the job site. There were plenty in government in every community ready to swing hammers for him. The point is that his pronouncements and nearly omnipresent authority in all things COVID-related supplied the moral, scientific, and governmental cover for those people to do what they did.

2020 wasn’t that long ago. I remember all of it. I remember even the littlest things—like being shamed by a church member for posting a video showing how smoke particles, which are bigger than COVID, moved right through the masks Fauci was demanding we wear. I remember when I heard about a surfer in California, the only guy on the beach, who was arrested for being out on the waves during the lockdowns—and the horror!—he was on his board at an empty beach without a mask! I remember how Parks Departments around the country put makeshift wooden caps on outdoor basketball hoops to keep anyone from using them. I remember how so many businesses here in Michigan went bankrupt while establishments that performed abortions, sold liquor and lottery tickets, or in some way kept state revenue flowing were deemed essential. I remember how the government strangled religious liberty. I remember how unelected officials appointed to health department boards somehow presumed to decide that the preaching of God’s Word, the reception of the Sacrament, and the consolation of fellow believers was non-essential. I remember how churches were labeled super-spreaders and how Christians were forbidden from gathering for public worship. I remember how countless clergy stood in empty naves and sanctuaries preaching into cameras.

Unfortunately, I also remember how easily so many pastors and churches went along with this nonsense. I remember how more than a year past the lockdowns, at least 40% of Michigan’s churches were still closed, and how for many that were open, they still refused to admit Christians to worship without a mask. No mask, no entry. I remember how they called this love for the neighbor. Candidly, it deserved, and still deserves, another name: heresy. Any church that imposed a human rule barring believers from the in-person preaching of God’s Word and the reception of His gifts crossed an uncrossable line. They obstructed the First Table of God’s Law—the command to love God with all one’s heart, soul, mind, and strength (Commandments 1 through 3)—while pretending to uphold the Second Table’s command to love the neighbor (Commandments 4 through 10).

But Romans 13! But Dr. Fauci and the CDC!

Despicable heresy.

Beyond even these dreadfulnesses, don’t forget that Fauci’s framework and influence also kept families from elderly parents and grandparents dying in nursing homes. Forbidden from entering, they could only press their hands against windows while their loved ones died without familiar voices, a pastor’s prayers, or the touch of someone who loved them. And then those same families were obliterated by ideology. They argued over masks, vaccines, travel, holidays, and whether grandparents could hold their grandchildren. Here in Michigan, Governor Whitmer offered incentives that encouraged neighbors to report one another. We were “loving thy neighbor” when we regarded one another as biological threats and reported those not wearing masks or sitting within six feet of others at Thanksgiving dinner.

And have we forgotten Fauci’s recommendations for schools? Have we forgotten the generation of children who spent their formative years behind masks, never once receiving a hug from their teacher or seeing that same teacher smile? Countless struggled through remote classrooms well into the 2020-21 school year while school administrators pretended that a glowing rectangle was an adequate substitute for human presence. In our school here at Our Savior in Hartland, we kept the masks off, preserved the classroom as a place of genuine human contact, and refused to teach children that every face, breath, and touch was a threat. Interestingly, we were fine. No one got sick. And no one died. Of course, we had to deal with threats from local health officials on occasion. Still, the gratitude of our parents was overwhelming. Again and again, they thanked us for allowing their children to remain children.

Unfortunately for too many school communities around us, anxiety and depression only deepened. It’s also no surprise that suicide rates went through the roof nationally. The children were taught to fear everything—faces, voices, touch, singing, playgrounds, classrooms, and one another. Then the adults who taught them these things acted surprised when loneliness and despair flourished.

I could go on and on about everything I remember. I certainly did back when it was all happening. In the meantime, the point here is that Fauci openly and regularly defended stripping so many rights away, and he did so with the language of necessity. America’s constitutional rights had to yield. Questions had to wait. Dissent was dangerous, and opposing speech was villainized and punished. But obedience was called compassion. All the while, those being crushed beneath the rules were expected to accept that Fauci and his experts were doing what was best because they simply knew better. “Trust the science” gradually began to exclude a person’s right to examine the evidence, and instead began to mean, “Do what you’re told.”

The irony here is that now, suddenly, Anthony Fauci is quite fond of the Constitution’s protections. Now he wants its shelter from those in power sitting before him in the hearing. He wants the Fifth Amendment’s centuries-old insistence that the state may not compel a man to furnish his own harm. He wants precisely the kind of constitutional protection that the rest of us—the ordinary Americans—were told was reckless, selfish, and uncaring.

Fauci is entitled to invoke the Fifth Amendment. But he and his lawyer are fooling themselves if they think the revoltingly obvious disparity is going unnoticed. When Americans pleaded for their constitutional rights, Fauci’s answer was effectively, “Obey.” But when Anthony Fauci fears for his untouchable status, his answer is immediately, “I have rights.” The Constitution, it seems, was negotiable when it stood between the government and ordinary folks. It became sacred the moment Anthony Fauci needed it personally.

I’ve already gone on long enough, which I freely admit happens sometimes. I suppose I’ll simply return to where I started. I began by saying the more Fauci repeated his Fifth Amendment statement, the angrier I got. But here’s the thing. It’s okay to be angry. Saint Paul says pretty plainly, “Be angry” (Ephesians 4:26). Of course, the whole verse is, “Be angry and do not sin.” That means we can be angry, but we ought not let the anger steer us, dominating our every action or emotion, even when it seems like the villain is getting away with murder. Our anger must lead us into faithfulness. That means speaking the truth, maybe even disobeying the government sometimes to resist evil, seeking justice, and praying for an evil doer’s repentance. It may even mean trusting that when Fauci ultimately gets off scot-free—which he probably will—the One who comes again in glory to judge both the living and the dead, Jesus Christ, will do so in perfect righteousness.

Men may conceal the truth, governments may abuse their authority, and earthly justice may arrive slowly or not at all. Nevertheless, Christ is still in charge. Nothing is hidden from Him. The Constitution may or may not actually restrain rulers. Strangely, in this circumstance, it may even protect someone who appears worthy of what happened at Nuremberg. But in the end, it’s Christ—not Fauci, not the government, and not the spirit of the age—who will have the last word. I’m counting on it. I hope you are, too.

Politics = Unavoidable

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The 69th Regular Convention of The Lutheran Church—Missouri Synod gathered in downtown Phoenix last week. Delegates worshiped, elected officers, considered resolutions, debated amendments, called questions, cast votes, and did all sorts of parliamentary things you’d expect at a convention.

I did not attend. I watched closely from afar. Very closely. And I stayed in close contact with various folks on the floor. Quite a few, in fact. So many, I spent most of last week doing things I absolutely despise: texting and private messaging.

That said, and regardless of anyone’s relationship with my denomination, I suppose what I want to say this morning crosses all denominational lines. Essentially, even as so many of the usual suspects did all they could to insist that the LCMS’s churchly proceedings were somehow above or insulated from the politics of the civil realm, I can promise you that the event was political from the moment the first delegate arrived.

I know right away that using the word “politics” makes some Christians, especially Lutherans, uncomfortable. Politics has become a word that people use when they want to end a conversation. A pastor—or even a pew-sitting Christian—addresses abortion, marriage, education, sexuality, religious liberty, crime, or whatever from the Christian perspective and someone complains that they’re “getting too political.” Even some Christians are quick to respond in this way. I heard pastors actually say that kind of stuff from the convention’s floor microphones.

It’s no wonder that after my online commentary concerning an amendment that would add Charlie Kirk’s name to a resolution—an amendment that was voted down—I received no small number of Lutherans telling me that the Church and politics must never mix. Like, at all. Some, just to stick the knife a little deeper into the apparent loss, expressed a sarcastic sadness that the Charlie Kirk amendment was only voted down by a slim margin rather than unanimously rejected by all. Others spoke out, saying that if the LCMS ever started speaking directly into the political sphere, they’d leave the fellowship.

Curiously, a handful of the objections came pre-wrapped in assurances that the speakers appreciated Charlie and even agreed with much of his politics. They simply did not want the Church to say his name.

For the record, all of these responses are typical of the “absolute separationist” personality. An absolute separationist believes the Church should remain entirely removed from political questions and public affairs, leaving such matters entirely to civil institutions. Of course, these folks tend to insulate their real reasoning with statements like, “A Church engaged in politics is in jeopardy of losing its actual mission.”

That certainly sounds virtuous—that is, until you actually try to live beneath absolute separationism’s maxim.

By definition, politics is the ordering of our common life in this world. It concerns authority, law, justice, public responsibility, institutions, and the decisions that determine how people exist in community together. If politics is entirely removed from the Church’s calculations (as absolute separationism hopes to achieve), then the Church makes a dangerous assumption about Christian life in a world whose hostility toward the Gospel is hardly theoretical. A Church operating beneath that assumption pretends that laws, institutions, and public decisions exert no pressure upon her mission or determine how openly she may carry it out.

And so, I return to what I said at the beginning, which was that the LCMS convention last week stood in politics’ shadow before anyone stepped to a microphone, whether the separationists are willing to admit it or not.

For starters, the convention met in the Phoenix Convention Center, a facility operated as part of the government of the City of Phoenix and supported by public tax dollars. In fact, I learned on Friday morning that the city maintains an actual convention-center department. It negotiates contracts and regulates the building’s usage. And beyond the facility itself, don’t forget everything else the local government provided. Police and emergency personnel stood ready. Roads, airports, public transportation, utilities, parking structures, and all kinds of civil mechanisms carried anyone and everyone associated with the event into and through to its conclusion.

All of this is political stuff, and it made the LCMS convention possible.

But what if different political winds were blowing and no Christians were present in the public square to represent the Church? What if all Christians suddenly embraced the absolute separationist ideology that the Church ought not mingle in politics or represent its concerns there? A local government could become overtly hostile to Christianity and refuse the rental contract. It could prohibit the Synod’s teaching about marriage or human sexuality. It could declare portions of God’s Word discriminatory. It could censor convention publications, arrest speakers, restrict travel, seize property, or surround the building with armed men.

“That’s ridiculous, Reverend,” you say. Tell that to Päivi Räsänen. Finland’s Supreme Court convicted her over the continued publication of a church pamphlet addressing marriage and sexual ethics. I just read last week how she’s prohibited from even visiting certain countries. Political hostility to Christian teaching is hardly a hypothetical exercise.

“But the Church can continue with or without a convention or a convention center.”

Yes, Christ has promised that much. And yet, the point is relatively simple. Good or bad, politics is, in truth, an “unavoidable” that determines a great many things. In a way, the LCMS acknowledged the unavoidable nature of politics when it adopted the resolution titled “To Condemn Political Violence and Encourage Participation in Public Life.”

So many wanted Charlie’s name erased from the resolution lest the LCMS dabble in politics. Even as I might have cried, I laughed instead. The title itself tells you everything you need to know. Its thrust is toward and into politics. It announces that politics has the potential for truly dreadful behavior. And while the LCMS initially embarrassed itself by voting down a relatively microscopic amendment to at least name the man who inspired the resolution—Charlie Kirk—still, whatever reasons the nays may have offered, their votes could not erase what the resolution itself admitted. They unwittingly acknowledged that evil politics—politics left unchecked against God’s established moral order—empowers the wicked. It creates widows. It creates orphans. It creates fearful communities.

Thankfully, Charlie Kirk understood that Christians cannot abandon the public square. He spent his life urging believers to speak, organize, vote, persuade, and refuse the lie that separationism leading to political silence is somehow a higher form of faithfulness to Christ. It isn’t. And a voting delegate who refuses to admit this, especially when it comes to what happened to Charlie, has already somehow missed the fact that the Fifth Commandment just walked into the room. Martyrdom or not, God forbids murder, including the assassination of people because of their political views. And yet, who enforces the restriction? The Church? The Church names the sin and forms the conscience. But the magistrate restrains the murderer and bears the sword. The same commandment lives in both spheres of Church and state.

The same is true of nearly every modern political question. Before any of them became political, they were already Christological. Life, marriage, authority, justice, truth, mercy—they all belong to Christ before any legislature, court, party, or candidate could take them up. Christ owns the whole world, and His people have no reason to surrender any part of it as though it were outside His authority or beyond the reach of Christian vocation.

I’ve said it a thousand times, and I’ll keep on saying it: Caesar doesn’t somehow take ownership of something just by placing it on a ballot or talking about it during a legislative session.

And one more quick thing.

Lutherans should know this better than anyone else because Lutherans already possess a theological vocabulary capable of handling it. We are inheritors of Luther’s Two Kingdoms doctrine, which, of course, he lifted straight from God’s Word. We own the church-and-state framework that even the Founding Fathers commended as the best extrapolation of the concept.

As Lutherans, we confess that God rules through two kingdoms. Through the right-hand kingdom, He establishes and ordains His Church to preach and teach the Gospel, forgive sins, gather His people, and create faith. Through the left-hand kingdom, God establishes and ordains earthly government to restrain evil, preserve order, punish wrongdoing, and protect earthly life. The distinction preserves the Gospel from coercion. It also prevents civil government from pretending it plays a role in saving souls.

But nowhere in this biblical distinction is Christianity removed from public life. Rather, the Bible, and therefore the Two Kingdoms doctrine, teaches that Christians live under both kingdoms at the same time. It also teaches that they often interact with one another, accommodating and upholding each other in certain ways, each helping the other maintain its divinely ordained purpose.

I already pointed out the convention itself was an example of how the left-hand kingdom touches the right-hand kingdom. In other words, the Church cannot avoid dealing in political things. But even with that example, I don’t just mean that she must deal in legal contracts and pay taxes for this or that. I don’t even mean she must occasionally push back when laws threaten life, redefine marriage, corrupt children, punish Christian confession, or reward wickedness. I mean she must already be active in holding the civil government to its ordination. She must already have a hand in shaping the entirety of the political landscape. She doesn’t do this to make the government a theocracy. We are not Dominionists. Ultimately, she does it to preserve a society that supports her purpose. She must be allowed to preach and teach the Gospel unhindered.

To do this, at a minimum, the Church must carry political things to her people. She must teach her people about the issues and how to engage faithfully with them in the civil realm.

For as much as the absolute separationists would hope, the two kingdoms are never completely sealed away from one another. And to believe otherwise—to pretend politics does not intersect with the Church or that it is someone else’s or another institution’s sole concern—is to miss the fact that politics has already entered the sanctuary, the home, the school, and the lives of God’s people. And a pastor’s silence relative to politics doesn’t safeguard the Christians in his care. It simply allows Christians to receive their teaching from another source. And trust me. The world has a truckload of catechists vying for the opportunity. The world is more than happy to teach Christians what they should believe about life, gender, morality, justice, freedom, and all kinds of other topics deemed too political by some.

Now, I’ve already gone on long enough. But before I finish, no, the Church must never become an auxiliary of a political party. I’m not arguing for that, and I don’t know any confessional Lutherans who are. Admittedly, too many in mainstream evangelicalism do drift wildly in that direction. But regardless of what you’ve heard about Charlie Kirk, I know for a fact that was not his argument. He did not believe that the Church should surrender her doctrine, worship, or mission to a political party. He simply urged Christians to bring their faith into public life, and then he demonstrated it.

I suppose I’m compelled to clarify this, not only because I knew Charlie, but because the warnings raised against naming him at my own denomination’s convention—that doing so might make the LCMS look as though it officially endorsed one party over another—were wildly misinformed opinions likely learned from very bad sources. In short, they pinned Charlie to a position he didn’t hold.

Actually, I guess maybe I’m not done yet. Forget about the Dominionists in mainstream evangelicalism for a second. I know plenty in the LCMS who go in the extreme opposite direction, treating political withdrawal as though it were the quintessential mark of confessional purity. Interestingly, some of the delegates who resisted naming him seemed to think they had insulated themselves from this criticism by first offering a testimonial. They appreciated Charlie Kirk. They agreed with much of his politics. Some even admired his courage. Then came the ecclesiastical disclaimer: his name still had no place in the Church’s mouth. It was the familiar rhetorical maneuver by which someone cites a favorable association as proof that the conduct now under examination cannot possibly mean what it plainly means.

Yes, the Church’s proclamation belongs to Christ alone. Her sacraments belong to Christ. Her hope rests in the resurrection of Christ. But you’ll never convince me that politics exists beyond the Church’s concern, especially when her members still live in cities, counties, states, and nations. Laws govern them. Their children attend schools shaped by elected boards. Their livelihoods are affected by public policy. Their church properties depend upon civil protections. Their unborn children live or die under political decisions. Their freedom to confess Christ publicly can expand or contract according to the people elected to office.

As I told someone very plainly yesterday on the phone, no, politics will never save the Church. But only a fool would believe that the Church’s absolute retreat from politics doesn’t somehow give the state the room to build the machinery by which the Church is persecuted.

The Furnace

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Actor Neal McDonough will speak at our “The Body of Christ and the Public Square” conference this fall. I must say I’m genuinely excited to welcome someone who has spent decades working successfully in Hollywood without compromising his Christian faith or his conservative convictions.

Folks closest to me know I have long wanted our conference to feature someone active in the entertainment industry who can speak honestly about what it means to remain faithful while immersed in a world that, for the most part, is opposed to Christianity. I’ve said before that when it comes to persecuting the Christian faith, Hollywood shares a lot in common with Nebuchadnezzar’s fiery furnace.

So far, as a writer who has bumped into Hollywood, my experience has been relatively good. That said, I’ve also learned from those in the know that it’ll take very little of my confessional Lutheranism or conservative leanings to see it come undone. The furnace’s flames are definitely there. They come through contracts, casting decisions, lost opportunities, ridicule, and the quiet warning that life would be easier if one would simply stop being so serious about what he believes. Interestingly, it seems the pressure is rarely presented as a demand to deny Christ outright. More often, it’s an invitation to sacrifice just enough to remain welcome.

That’s what makes Neal McDonough’s story so valuable. Of course, like everyone else in the world, he’s had his troubles. If I recall correctly, he struggled with alcoholism. However, unlike so many others in Hollywood, Neal hasn’t moved from marriage to marriage. He’s been married to his wife, Ruvé, for nearly twenty-three years. A strong marriage was essential to his survival. When he struggled, she was there. And he was there for her. With that, they’ve raised five children together, and he has been remarkably public about the boundaries he maintains to protect his marriage. Among them is his longstanding refusal to kiss another woman on screen who isn’t Ruvé, let alone participate in sex scenes.

Compared to so many others in Hollywood, he holds a hard line on things like that. One would think he’d be considered honorable for it. And yet, the decision has cost him.

Watch one of his interviews. Or read some of the articles about him—especially the ones that lean toward ridiculing him. You’ll learn that he has, indeed, been pushed aside, ultimately losing work, because he wouldn’t cross the lines his Christian conscience has drawn. He has also acknowledged that his personal restrictions probably explain why he has so often been cast as a villain rather than a leading man. It’s not that he couldn’t fit the role. It’s just that Hollywood doesn’t really care if the villain gets a leading lady. The villain is there for the audience to hate. The villain is only there to challenge the seemingly better man, the one who saves the girl, and then, as a reward, gets to sleep with her. Although I suspect most moviegoers don’t even pick up on that distinction. Most audiences have been conditioned beyond the ability to imagine a leading man who believes that sexual fidelity is as important as stopping the villain.

Now, think about that.

In an industry that celebrates nearly every imaginable boundary being broken, one of the truly rebellious acts by comparison is a husband refusing to pretend that his wedding vows have an “except while filming” clause.

Neal is probably right about such convictions having cost him roles, a whole lot of money, and the professional standing that comes with all of it. Still, he pushed through and remained in the industry. He didn’t retreat into silence. He certainly didn’t accept the premise that success required surrender. He found ways to work within his convictions, and the Lord has blessed him with A-list success.

Considering our forthcoming conference, that’s precisely the kind of encouragement our attendees need as we consider our own levels of engagement with the world around us.

For Neal—a man working in one of the most challenging fields for Christians—the answer has not been withdrawal. It hasn’t been accommodation, either. Thankfully, he knew the dangers of those actions early on. He knew that faithfulness often meant being called to enter difficult places without allowing those places to enter him. As it meets with our efforts, Neal will be a great addition to our lineup because our primary purpose is to teach that the public square doesn’t need Christians who have mastered the art of blending in. It needs Christians who know how to be who they are in Christ while holding the line.

Neal can help us understand what that looks like in a unique way, one that deals with real-world consequences. He can speak from the position of his career being at stake. He can talk about what it means to protect a marriage in a culture increasingly hostile to marital fidelity.

Again, Nebuchadnezzar’s fiery furnace comes to mind. Shadrach, Meshach, and Abednego didn’t survive the heat because they found a way to compromise with it. They survived because, while refusing to bow to Nebuchadnezzar’s lies, the God in whom they’d placed all their trust preserved them. They didn’t know if He would act to preserve their earthly lives. They said as much before the guards threw them into the flames. Still, they knew God was faithful and that He would keep them for eternity. Trusting Him, they refused to compromise.

I often say that the Good Samaritan story is the account of our age. Perhaps the account of Shadrach, Meshach, and Abednego is a better fit. Of course, most folks reading this will never stand on a Hollywood set. Most will never face a studio executive or watch opportunities disappear because of Christian or conservative conviction. As I said, I’m a little closer to these things lately, and at the same time, I’m fully prepared for it to unravel.  So far, so good. In the meantime, most of our furnaces look more like classrooms, businesses, courtrooms, congregations, family gatherings, and a host of other settings.

But the thing is, no matter the setting, the challenge and its temptations remain. Bow just a little. Keep your head down. Stay quiet. Chalk it up as wisdom when you compromise this or that part of the Christian faith. Convince yourself there’ll be time for faithfulness soon enough. Until then, let the danger pass.

I admire Neal. I’m glad he’ll be with us. He’s a crisp example that you don’t have to win the rooms you’re in. But faithfulness is essential while you’re in them.

As we prepare for this fall’s conference on October 3, my hope is that Neal’s words will encourage everyone in attendance to enter everyday life with courage. As it meets with Christian conviction, I can assure you that the world doesn’t need a quieter Church. It certainly doesn’t need a Church that spends itself to blend in, doing everything it can to look and act like the world around it.

The world needs a Church that’s holy—set apart and standing out as immovably distinct. Simply put, it needs the faithful Bride of Christ, a body of believers who know all too well that the furnace is already burning, and yet, regardless of the world’s threats, they have no intention of bending the knee in adoration to anyone but the divine Groom, Jesus Christ.

God Bless America

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I’ll start by saying the same thing I say every year when I return from vacation. I love vacations, but it’s good to be home, even if only to sleep in my own bed.

As you may already know, the Thoma family has been in Florida for the last two weeks. Every year, we rent a home just a little southwest of Orlando. For the most part, we go to the same place every year. And even though we’re about 15 miles from everything “Disney,” we never go to the parks. Perhaps we might, if Disney could only return to what it once was before it bought into the viral delusion. There’s nothing creepier than being greeted at a theme park’s entrance by a bearded Cinderella.

We also don’t do a lot of sightseeing, either. The main point of our getaway is to do just that. To get away. And so, we swim, eat, play games, and shop. That’s pretty much it. Well, add to the list that we spend a day hunting for shark teeth in the Gulf.

We were in Florida on July 4th. With this year being America’s 250th birthday, we decided that rather than going to a local event, we wanted to see a fireworks display worth remembering. Jen looked online and found a list of the must-see opportunities. We chose the display at SeaWorld, and it was by no means disappointing.

For starters, the amphitheater where we planted ourselves was packed. People were shoulder to shoulder, filling every available space. I’m no fan of crowds, especially sweaty ones. However, I’ll admit it was nice to see so many wearing their patriotism so openly. For once, in the strange way a crowd can become one from many—truly “E pluribus unum”—everyone seemed caught up in the same spirit of gratitude and celebration for this great country.

The last time I experienced that kind of national unity was just after the events of September 11. Except then, it wasn’t celebratory. It was something else entirely.

Anyway, SeaWorld’s fireworks display was extraordinary. The sky lit up. The music swelled. Everyone cheered.

I should mention that before the fireworks began, a DJ orchestrated a dance party on the stage at the front. The rest of us—the ones who preferred to stay and protect our seats for the forthcoming fireworks—we all sang along to the familiar tunes. It’s funny how you know the Michiganders in the crowd when Journey’s “Don’t Stop Believin’” plays. My daughters were sure to play their part. Of course, being from Illinois, when the line about being born and raised in South Detroit lands, I give my wife a wink before the very next line, which is one that reminds everyone singing he wanted on the next midnight train to anywhere but Michigan.

But then came something I absolutely did not expect.

Near the end of the fireworks, there was an incredibly moving rendition of “God Bless America.” It is no understatement to say I was shocked to hear it. America knows the song. But it seems she’s been more interested in keeping everything the song delivers tucked away quietly.

But there it was. And no one was looking around at others concerned. No one was apologizing for it. People took off their hats. I certainly removed mine. And I sang, even if only quietly. I’m pretty sure the man sitting on the stairs beside me with his daughter and her light-up hat was singing, too.

I don’t know the artist who sang that particular version—a female country singer, I think—but whoever she was, she nearly brought me to tears. My lip certainly quivered a few times.

I’m guessing this happened because in the current climate of our country, where almost anything openly patriotic, let alone Christian, is treated as divisive—and often embarrassing—the familiar song was being offered so openly and received so warmly.

I did see a few folks get up and leave. But for the most part, no one seemed offended. No one actually melted under the weight of the words “God” or “America.” In fact, most appeared moved by them.

But here’s something that came to mind the very next morning while driving my family to church.

It sure seems as though America still knows how to call on God when the fireworks are overhead. But then it seems she readily forgets how to kneel before Him when the show is over.

As I said, this thought came to me the next morning—Sunday—while driving to church. We traveled there using the same roads that had been congested almost every day of our vacation so far. Except that morning, they were, for the most part, bare.

I should add that the church lots we passed on the way, at least ten, told the same story. They were relatively deserted. The church we attended was reasonably attended, and I was grateful for that. Still, the difference between Saturday night’s patriotic celebration and Sunday morning was incredibly hard to miss.

Just the night before, thousands stood together while “God Bless America” filled the air. The next morning, many could not find their way to the God they had just asked to bless and preserve them into the future.

I was nearly moved to tears the night before. I felt the same sensation on Sunday morning, but for an altogether different reason.

Just so you know, I’m not sharing this to bring you down from any patriotic high you may be experiencing because of the gravity of this year’s Fourth of July celebration. But I should at least be honest and admit it’s written from a place of grief.

I learned that most Americans are likely still okay with God. Just not all of Him. Sunday morning reminded me that they prefer He keep to the anthem. I suppose it’s okay for most when He stops by to bless the nation, protect the troops, or sanctify a national holiday. I suppose folks are fine with Him giving moral weight to the things we already love.

I suppose what I mean is this.

Be sure to celebrate, but as you do, keep in mind that God is not a patriotic accessory. He’s far more than a line in the Pledge of Allegiance or “God Bless America.” He’s not limited to your mood at the end of a moving fireworks show.

I had another thought while driving.

If we are prepared to sing “God Bless America,” then we should also be prepared for the harder roads God often uses to deliver those blessings. We should be ready for Him to knock us to our knees. And when He does, we should be ready to repent.

I think that’s the part most prefer to skip.

We want God to stand respectfully behind the American flag and the freedoms it symbolizes, but we don’t want Him standing there in judgment over our pitifully self-centered hearts. We want God to bless us even as we somehow twist the word “liberty” to mean we are free to murder unborn babies. We want his nod of acceptance while we do the same with “the pursuit of happiness,” using it to justify confusing His natural law.

In the end, too many simply want Him to smile and wave at us from a distance—a distance we certify when we avoid time in worship with Him.

All of that said, the God who hears a nation singing “God Bless America” is also the God who looks to those seeking faithfulness to Him when there is no crowd, no spectacle, no music swelling over fireworks, and no patriotic feeling to carry the fast-fleeting moment.

Sunday, July 5th, told me a truth that Saturday night tried to hide.

Again, I was glad “God Bless America” was sung. I was glad people joined in. I was glad that a massive, and typically left-leaning organization like SeaWorld, actually inserted God into the evening rather than erasing Him. Whether or not they did it on purpose, it was a moment for Americans to remember, even imperfectly, that our blessings do not come from ourselves. They don’t even come from the brilliance of our Founding Fathers. They come from God.

People who know that—and actually believe it by faith—are the ones who know that the truest way to sing “God Bless America” on Saturday night is to do so planning to be with Him in His house on Sunday morning.

Everyone else is not really asking God to bless America. He’s just one more guest they’ve invited to the fireworks display. And like all the other invited guests, they expect Him to leave when it’s over.

When Wolves Applaud the Shepherd

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I should probably start by saying that, even though I’ve never missed a Sunday in over a decade, I will not be providing this weekly eNews message for the next two Sundays while on vacation. I promise. My kids know what I mean when I say, “I promise.”

For me, a promise is binding. I will keep it, no matter what. They also know I won’t make a promise I can’t keep. Rest assured, I can keep this one, if only because I’m more tired, mentally and physically, than I’ve ever been before. I just need to rest.

That said, before I step away for a little while, there’s one thing I’ve been thinking about, especially as I’ve watched the LCMS presidential election unfold. Because I took a few hits for things I wrote, I think it’s at least worth the effort to extrapolate.

And to be clear, I do mean extrapolate, if only because some of the responses to what I posted last week became an exhibit of the very thing I’m about to describe. Some who read what I posted received my observations as accusations. Others went even further, somehow reducing my relatively simple premise to the claim that I was calling a particular candidate a liberal. I said no such thing. I never even assigned to the candidate the liberal ideology of those who happen to be cheering for his victory. What I actually did say had two parts. First, if the primary sales pitch for a candidate is that he’s not the other candidate, you have no real sales pitch. Second, various groups in the LCMS that openly oppose our doctrine and practice are indeed cheering for one candidate over another. I think that’s telling. Audiences are rarely accidental, and I think it deserves sober reflection rather than caricature.

For starters, whenever a person speaks, writes, teaches, preaches, posts, advocates, or whatever, he does far more than just send information into the ethereal spaces. He becomes an antenna of sorts. As an antenna, he creates a kind of signal that attracts listeners. People receive that signal. In the process, some are corrected by it. Some are comforted by it. Considering the responses to some of my posts, I know firsthand that some are provoked by it. This happens because a single signal has multiple frequencies. It also happens because people are working with certain types of receivers, all attuned by their own ideologies. Therefore, even as different kinds of people receive the same signal and tune in, categories based on frequency ultimately form. People might receive the signal and hear a friendly frequency, leading them to appreciate it. Others might receive it and recognize threat. Naturally, those who appreciate it typically stay for more. Those who despise it don’t. Unless, of course, their goal is merely to troll.

That said, among the listeners who stay because they like it, another category has likely developed—and this gets closer to the concern I shared last week about judging a candidate based on those hoping for his victory. When a candidate runs for public office, some people may be drawn to his signal because they hear a frequency that sounds like permission.

Again, every message gathers a congregation. That’s true in the pulpit, in politics, and pretty much in every public something or other that asks people to listen. What’s more, those who write or speak or act for public consumption know that their message never travels alone. It carries these frequencies in its tone and style and emphasis.

Now, I am not at all willing to say that every listener actually understands any given message perfectly. In fact, with the steady decline in reading and listening comprehension, I think that understanding is only getting worse. Still, crowds are always mixed. Even our Lord had both sincere and confused hearers. He had opportunists and enemies, too—all standing in the same crowds. It’s no surprise then that God’s Word urges us to pay attention to who is being drawn to our message as a “friendly.” We should know and understand what they think they heard and why they keep coming back for more. I mean, Saint Paul warned Timothy that people do not merely choose teachers because of information. They choose teachers because of appetite—because something in the teacher’s message grants them permission. They gravitate toward messages that allow them to keep their passions unaltered, or even give them a foothold (2 Timothy 4:3).

I don’t know about you, but that matters a great deal to me. It should matter to everyone participating in an election process. If the prideful consistently hear unintended permission in a candidate’s message, then he should examine the message. Maybe it’s there. If the sexually confused, or those pressing for Church practices that reach beyond biblical boundaries, if these folks keep claiming a candidate’s words as home territory, wisdom requires more than simply saying, “They misunderstood me.” Wisdom asks what they heard. Wisdom stirs a person to ask, “What frequencies am I emitting?”

I learned a long time ago that the folks who inevitably hate or cheer for me will always be the footnotes in my life that explain me. People will look back and know what I stood for by those two categories.

And the thing is, God’s Word already urges listeners (and speakers) to keep this in mind, and it does so without apology. Saint John says, “Do not believe every spirit, but test the spirits to see whether they are from God” (1 John 4:1). Our Lord said relatively plainly, “You will recognize them by their fruits” (Matthew 7:16). Saint Paul wrote, “Bad company ruins good morals” (1 Corinthians 15:33). Saint Jude warned that certain men “crept in unnoticed” and turned the holy message of grace into sensuality (Jude 4).

A point inherent to these texts is that the Lord and His apostles never treated a resulting audience as irrelevant. The kind of people drawn to a message mattered to them. That’s because they knew that false teaching, just like faithful teaching, creates a climate, and climates grow certain kinds of crops.

This is especially important, in a distinctly human sense, because messages contain more than propositions. They also contain posture. Or maybe “nuance” is the better word. I don’t know. Either way, I’ve learned over the years that two people can quote the same Bible verse, and then, by lathering it with nuance, aim it in completely opposite directions. Nuance is never neutral. It’s a frequency in the signal. Again, I made this point in last week’s posts, and the basic response from the opponents was, “Whoever criticizes a person for the audience they attract misunderstands that person.” Well, I suppose sometimes critics are unfair in this regard. But could it be that it’s actually possible to see smoke and know a fire is nearby? Is it possible to see a whole bunch of people cheering for a particular candidate and know by their praises something about the candidate’s potential trajectory?

As it meets with the Church, when the wolves applaud a potential shepherd, the sheep are obligated to at least ask why.

Of course, someone is likely thinking right now that a person in the public sphere cannot control every supporter who gravitates toward them. This is true. But he can control what he rewards and rebukes relative to his message. He can control what he refuses to excuse. He can say, “If you heard support for Marxist social justice, you didn’t hear it from me.” He can say, “If you heard license for practices beyond God’s Word, you didn’t hear it from me. Repent.” He can say, “If you came here to baptize your anthropocentric worship ideologies with my message, you came to the wrong font.”

In that sense, I dare say that a candidate’s silence in those moments is another frequency in the signal.

The Church—especially the Church—should be more than capable of admitting this premise. It’s really not that complicated, if only because we already go about our daily lives picking and choosing things in this way—knowing what to embrace and what to avoid by who we see embracing or avoiding it. In this case, I think it gets complicated when this relatively normal filter is obscured by ideological capture—when we’ve already invested so much of ourselves into a message, a person, a movement, or whatever that we can no longer bear to examine any of it honestly.

If anything, this filter matters most where the Gospel is being preached, if only because, naturally, sinners will always be found nearby. Indeed, Christ came to save sinners, and so the presence of sinners, by itself, proves nothing against the Gospel message. I’ll preach that very message this morning in worship here at Our Savior. Still, the question even those in my own church should be asking is whether the message is one that’s gathering sinners to repentance and faith, or whether sinners are hearing in the message a sanctuary for the beliefs, desires, and loyalties that Christ calls them to surrender.

This is to say, words have gravity, and our audiences ultimately tell on us.

Maybe one of the best ways through these things is to ask listeners what they actually like about what they’re hearing—what attracted them. Or even better, we could ask listeners what they think the message allows them to keep. And then, most importantly, we should ask whether Christ is being proclaimed clearly enough for every sinner to know what must die and where real life is found.

That question matters more than any election, any candidate, or any passing controversy. Because when the Church speaks, the goal is never merely to gather a crowd, but to make sure the voice being heard is Christ’s.

Not Adiaphora

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To call life, marriage, family, manhood, womanhood, religious liberty, and natural law “adiaphora” is to drain that word entirely of its meaning. Adiaphora are matters neither commanded nor forbidden by God. In other words, God did not say you must drive a car. Therefore, how you choose to travel to work is adiaphora. That said, as a category, adiaphora collapses the moment God has spoken. And God has spoken about male and female, husband and wife, father and mother, justice and authority, conscience and confession, creation and the sanctity of life. A Christian misled into thinking these topics are adiaphora is just as dangerous as the ones who reduce them to politics. In fact, they may be even more dangerous, if only because they’re justifying Christian silence with theology. When the world is catechizing our children on the meaning of the body, the family, and the truth itself, anyone teaching Christians to shrug and call it Christian freedom should be marked and avoided.

Slander Is Not Conversation

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I try very hard not to block people. I really do. I can tolerate disagreement, argument, and even a fair amount of foolishness. But when someone shows up with a chip on his shoulder and a disposition aimed mainly at stirring the pot, and when he offers nothing that helps anyone understand the matter more deeply than before he arrived, such a visitor becomes tiresome. Even further, if a person continues to perpetuate the lies told about Charlie Kirk—the lies that helped make the hatred that got him killed seem permissible—that has become an absolute line for me. I have no obligation to keep handing a microphone to slanderers, no matter who they are. Again, I can tolerate disagreement. I can even put up with trolls for a little while. However, I am entirely uninterested in pretending that slandering my friend is conversation.

Charlie Is A Martyr

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It pretty much goes without saying that many Christians grow uneasy when the conversation turns to politics. They hear words like life, marriage, family, manhood, womanhood, religious liberty, and natural law, and they instinctively hesitate. Why is this?

I give speeches about this on occasion. I do so because, unfortunately, Christians have been incessantly told these are political issues. Perhaps worse, their pastors were trained to think of them that way, too. Admittedly, while I don’t remember a single lesson in Two Kingdoms theology at the seminary, I do remember being told to avoid talking politics with my people. And so, for many years, I didn’t, which meant I naturally avoided any topic labeled as political. The ill-fated result was a type of absolute separationism that the Founding Fathers did not intend. Still, somehow the Church was convinced to leave the state to its dealings and the Church to hers. Indeed, we churchmen have far more important things to do—Word and Sacrament things. Local, state, and federal policy is none of our business.

Are you sure about that?

I suppose there’s a reasonable measure of piety to be found in the concern, if only because the Christian pulpit should never become a place where the Gospel is reduced to an election strategy. I certainly didn’t endure seminary training to become little more than an appendage of Washington, Lansing, or any other earthly capital.

So, I suppose in one sense, I agree with the concern. Still, the piety as defined is incredibly incomplete.

Life in the parish has taught me a few things. For starters, I’ve learned that the devil is quite happy to be in charge of deciding what belongs in whatever category. He convinces a husband that watching porn doesn’t equate to cheating on his wife. He convinces a believer that he can still call himself a Christian while refusing to attend worship. Yeah, okay. Similarly, in this instance, Satan is more than pleased to slap the label “political” onto something if, by doing so, that means the Church will steer clear of it, if only because the label marks its object as out of bounds. I’ve been told by countless Christians that the topic of abortion is political. I’ve been told by just as many that marriage laws and LGBTQ Inc.’s efforts are civil issues—political issues—and therefore, none of the Church’s business. I’ve had fingers wagged at me for saying from the pulpit that transgender surgery for children is ungodly child-mutilation, and that to insert that into a sermon was political.

The devil is also quite content to corral us into using only Bible-y words. He’s more than happy to let us talk about peace and forgiveness and love for the neighbor in the abstract while the unborn child is treated as disposable—while marriage is completely redefined, families are destroyed, and children are handed over to ideologies that teach them to despise the bodies God gave them. The devil is quite pleased to have us speak in generalities from the pulpits and in Bible studies about God’s beautiful creation while male and female are legislated into costumes, religious liberty is recast as bigotry, and natural law is openly mocked as though that same beautiful creation has no say whatsoever.

So yes, call them political issues if you want. I suppose, at a minimum, doing so helps a person see where the fight is actually taking place. It helps you see that life is debated in legislatures. It shows you that marriage is being defined by the courts, and that family is being shaped by school boards and bureaucracies. It reveals that religious liberty is currently being defended or surrendered through public pressure, leading to ungodly statutes lathered in dreadful policies that persecute rather than preserve. Natural law is suffering the same. Have you noticed how it’s essentially being buried under a mountain of slogans?

Quite frankly, the devil prefers these topics to be fixed in the political sphere. The kingdom of the left—the civil government—is the one place where human beings can be forced to submit under threat. It’s in the kingdom of the left where humans can either formalize reality or rebel against it.

I learned years ago to narrow my eyes at anyone who equates biblical fidelity with political speech. That’s because I’ve since learned that many, even in the Church—especially in the Church—have it backward.

The first thing to keep in mind is that politics was second to the discussion. Christ was here first. With that, I’m willing to say that almost every major cultural issue in our world today is already Christological in nature, especially the ones I already mentioned. They do not belong first to politics. They belong to Christ. That means they belong to the Church. That also means the world cannot tell us when, where, and how we ought to speak of or engage with them. We own them.

The topic of life belongs to us because Christ is the Author of life, the One in whom was life and through whom all things were made (John 1:3-4, Acts 3:15). Marriage belongs to us because God’s Word makes clear that Christ is the epicenter of its mystery from the beginning (Ephesians 5:25-32). He is the Bridegroom. We are the bride. Family belongs to us because Christ has revealed God as Father and has made us His children through Baptism (Matthew 6:9, Galatians 3:26-27, and Ephesians 3:14-15). Manhood belongs to us because of Christ’s incarnation. He is the eternal Word made flesh and is the one mediator between God and men, the man Christ Jesus (John 1:14, 1 Timothy 2:5, and Hebrews 2:14-17). Womanhood belongs to us for the same reason. Christ took upon Himself flesh from the Virgin Mary and honored motherhood in the economy of salvation (Luke 1:30-35, 42-43 and Galatians 4:4). Religious liberty belongs to us because Christ alone is Lord of the Christian conscience, and we must obey God rather than men (Acts 5:29, Romans 14:4, and 1 Corinthians 7:23). Natural law—which pretty much touches everything in the entire world—belongs to us because all things were created through Christ and for Christ (Romans 11:36). Not only that, but the law written on the heart still bears witness to the Creator’s order (Romans 2:14-15 and Colossians 1:16-17).

Having said this, and considering recent rumblings in the Lutheran Church—Missouri Synod as it heads into convention this summer, I should add that this is also where the objection to calling Charlie Kirk a martyr begins to come undone.

Some Christians insist he died as a result of political speech. Some will go still further and say it was divisive political speech, maybe even bigoted. And then, like clockwork, they’ll regurgitate some of the more popular fabrications. For example, even though he regularly had black female guests as experts on his show and as speakers at TPUSA events, some quote him as saying, “Black women do not have the processing power to be taken seriously.” He never said that. Ever. The line is an outright invention, and yet it keeps getting passed around, if only because it does exactly what his enemies need it to do. As another example, people say he called LGBTQ people a “contagion.” He didn’t call anyone a contagion. But he did point to reliable statistics, referring to the rising numbers of gay and transgender children as demonstrating “social contagion” metrics, and from there, he warned against the increased ideological capture of children through the rejection of God’s natural law and the deliberate confusion of the body God gives.

Ultimately, fabricated quotations, mangled summaries, and phrases ripped from context will never define anyone, most especially Charlie. He was a crisp speaker, arguing from the lordship of Christ over all things. To his enemies, he was horrifyingly effective. Therefore, it became necessary to recast Charlie’s perspectives into “racism,” “hatred,” or “bigotry.”

But Christians know better. We know the real point is what he actually confessed and why he confessed it, not what his opponents needed him to have confessed in order to despise him. Ultimately, Charlie engaged every topic as a Christian, openly insisting that his listeners first understand faith in Christ as his point of origin in every discussion or debate. In other words, he did everything as an emissary of Jesus. He observed each and every topic through the lens of the Gospel, and then went straight into public conversation as one who already knew Christ owned any topic he chose to confront.

If a Christian is killed because he publicly confessed Christ’s claim over life, the body, marriage, the home, conscience, liberty, the order God has written into creation, and all the extraneous points extending from these things, simply calling it political speech just doesn’t work. If anything, it merely proves how successful the devil’s tactics have been. It shows how deeply politics has trespassed onto the Church’s property—onto holy ground.

In the end, the simplest point here is that heaven gives no permission to the Church to surrender these things. Caesar may regulate them. Courts will distort them. Activists from every strange perspective will weaponize them. Political parties of every persuasion will almost certainly exploit them. Still, they’re the Church’s property. The Church owns them all. She has received them from the hand of God, and with that, she goes forth into the world as their guardian, being sure to hold the government to its ordination relative to them.

I will always enter the public square without apology. Even as a pastor, I belong there. Of course, I don’t go there because politics is my ultimate. I go there because Christ is.

So, again, call all these things political if you want. But just remember what politics is actually doing. It’s merely trying to handle what Christ already owns.