Pots and pans play protest music

The last few weeks have been eventful for Venezuela as a whole. However, in La Caramuca the most excitement that we have had was a cacerolazo on the night of January 23, 2019.

“Cacerolazo” is derived from “cacerola”, which means either stew pot or sauce pan (English speakers may recognize the equivalent French word, “casserole”). The cacerolazo is a traditional form of political protest in Venezuela and other Latin American countries which involves the banging of kitchen pots and pans at open windows or in the street. Our cacerolazo in La Caramuca was quite noisy and lasted for some time. But, it was only a faint echo of the demonstrations that swept the country that same day, resulting in 40 dead and 850 people detained as a result of government attempts to control the marches. Four people died during demonstrations in our neighboring city of Barinas, and we remembered their families in our prayer as a church the following Sunday.

Afterschool students.

Political tensions have intensified as the international community has taken sides in the conflict between two rival groups are each claiming to be the legitimate government of Venezuela. Just a few days before Nicolas Maduro, leader of the Socialist Party that has ruled Venezuela for 20 years was to begin his second, six-year term as President of Venezuela, there was a meeting of the Lima Group, an organization of Latin American nations formed in 2017 specifically to address the growing regional problem of Venezuela’s economic collapse. The Lima Group declared that Venezuela’s 2018 presidential election was not a free election, and therefore Maduro would not be assuming office as a legitimate head of state. Also, the Lima Group said it would recognize only the opposition-led National Assembly elected in 2015 as a legitimate governing body in Venezuela.

The National Assembly agreed that Maduro should not be regarded as President of Venezuela, and invoked a clause of the national constitution which says that in the absence of a legitimately elected president, the leader of the National Assembly may assume the office of Interim President until free elections may be held. Juan Guaido, president of the Assembly, did this in a public ceremony on January 23. Thousands of people filled the streets of all of Venezuela’s major cities in support of this event. Since then, Guaido’s claim to be Interim President has been recognized by the United States, Canada, Israel, and most of the nations of Latin America and Europe. Maduro’s government is recognized by China, Russia, Iran, Turkey, Mexico, Uruguay, Nicaragua, Bolivia and Cuba.

Afterschool students.

There was another wave of demonstrations throughout Venezuela on Saturday, February 2, both for and against Maduro’s regime. However, this time there was no loss of life and liberty, and we gave thanks to God for that in our February 3 worship.

Because of this turmoil, most schools in our surrounding community have not reopened since the holiday break ended on January 6. However, we have shut down our preschool only twice. Once on January 23 and the folowing Thursday and Friday, and again on Wednesday, January 30, because of a schoolteacher’s union march in Barinas for higher wages (paid on time). Despite the fact that there has been no elementary school, Luz Maria’s afterschool tutoring students have shown up every day.

Keep the water running

We had to have one of our two water pumps fixed. Our water system consists of a well, a pump to draw water from the well and move it up the hill to an underground tank; and another pump (the one we had fixed) to move water from the underground tank to three water towers that provide gravity flow to our house, the preschool and chapel, and outdoor public restrooms. The system was designed to supplement the public water supply for our complex. But there has been no public water in our community for more than two years. Not only do we relay on our well for all of our water, but we also provide water for surrounding homes that have no running water. We pray that parts and service may continue to be available for our water system.

Fixing the pump.

“Why are you afraid, O you of little faith?”

The Gospel reading for our fifth Sunday of Epiphany was Matthew 8:23-27 and the Old Testament lesson was Jonah 1:1-17. The parallels between these passages include God’s control over the wind and waters, and that neither the 12 disciples nor the prophet Jonah were shining examples of perfect faith. Yet God saved them and was with them in time of trial, as He saves us and is with us always.

Sharing water.

Be still, my soul; thy God doth undertake to guide the future as He has the past.
Thy hope, thy confidence, let nothing shake; All now mysterious shall be bright at last.

Be still, my soul; the waves and winds still know His voice who ruled them while He dwelt below.

Hymn #651

The Lutheran Hymnal

Text: Psalm 46:10

Author: Catharine Amalia Dorothea von Schlegel, 1752, cento

Translated by: Jane Borthwick, 1855

Titled: "Stille, mein Wille"

Composer: Jean Sibelius, b. 1865, arr.

Tune: "Finlandia"

Back in business, but not as usual

Our preschool teachers showed up every day but Friday the week following April 14, but the children did not. Their parents were too afraid to take them out into the streets.

Sunday, April 14, was the constitutionally mandated day of presidential election after the death of Venezuelan President Hugo Chavez. It was a narrow race. By official count, Nicolas Maduro won by only 2,500,000 votes. Supporters of his opponent, Henrique Capriles Radonski, claimed election fraud, based on reports of boxes of ballots from expatriate Venezuelans being discarded. They continue to seek a recount, even though Maduro was sworn in as president of Venezuela on Friday, April 19.

There were protests in the days following the election, including marches and the Venezuelan custom of cacerolazo (banging of pots and pans in the streets). There were outbreaks of violence, resulting in seven dead and 61 injured, which each side attributed to the other. For example, here in Barinas, the burning of a clinic was attributed to post-election violence, although the newspaper El Nacional interviewed neighbors who said the fire started before April 15, and that there had been little chance of anyone being injured because the clinic had not been operating on a regular basis for some time.

Classes resumed at our preschool this week, although not all is back to normal at the national level (a brawl broke out on the floor of the National Assembly). Like many in our neighborhood, we have tried to stock up on food, although on our last trip to the market we were able to find only half of what we were looking for.

As I believe the Lord would have it, the appointed epistle reading (1 Peter 2:11-20) for the third Sunday after Easter (April 21 this year) according to the historic one-year lectionary was quite appropriate, and I preached on that text, especially this part:

"Be subject to every ordinance of man for the Lord's sake, whether to the king as supreme, or to governors as sent by him for the punishment of evildoers and the praise of them that do well. For this is the will of God, that with well doing ye may put to silence the ignorance of foolish men. As free, yet not using liberty for a cloak of maliciousness, but as servants of God. Honor all. Love the brotherhood. Fear God. Honor the king. "

And this is part of my sermon:

How should we understand this? Should we never take a stand in politics of our country? Should we never confront injustice?

Let's look at the behavior of the same San Pedro before the Sanhedrin, the ruling council of the Jews, in Acts 5:26-29:

"Then went the captain with the officers, and brought them without violence: for they were afraid of being stoned by the people. And bringing them, set them before the council: and the high priest asked them, saying, Did we not strictly command you, that you should not teach in this name? And behold, you have filled Jerusalem with your doctrine, and intend to bring upon us the blood of this man. Peter and the apostles answered and said, We ought to obey God rather than men. "

The apostles were charged with preaching the saving Gospel of Jesus Christ. The first words in their defense established an important principle for the Christian Church: we are obligated to obey God rather than men. As for the affairs of the kingdom of God, especially the preaching of the Gospel, the government has no jurisdiction. Wherever there is a clear statement of Scripture, Christians should stand firm in the truth and the Lord's protection even if all the world condemns us.

Moreover, with respect to the law of God, the government can not prohibit what God has commanded in the moral law, or prescribe what God has forbidden in His holy law. As Christians we have spiritual freedom, ie, we are not under the condemnation even of the Law of God, for the Lord Jesus Christ fulfilled all the law in our places, and also paid full price for our disobedience on the cross. Now God does take into account our sins, which merit eternal death, because of Jesus Christ. However, we do not use liberty for a cloak for malice, but as servants of God. We obey the law for love of God, not for fear of His judgment. We also recognize and honor the purpose for which God instituted civil government.

St. Peter says clearly that believers must submit, must be subject and obedient to all human authority and their institutions. The Lord has instituted civil government and has given it the right to use force of arms against criminals, but did not command a specific structure. A country does not have to be organized as a republic or monarchy, or oligarchy, or a socialist, or capitalist state. All these systems are invented by humans and no system can change the human heart, which is the source of evil thoughts and deeds.

But for any true believer, to be declared free from the law is not an excuse to disobey the government, for not complying with the holy will of God in every way possible. He will not, under the guise of being secure in the liberty wherewith Christ hath made us free, become guilty of sin and the various forms of evil. That would be a shameful abuse of the freedom for which Christ has called us (Galatians 5:13). We are in the service of God, which is our greatest boast, that we are serving not as unwilling slaves, but as willing servants, whose greatest pleasure is to show the new spiritual life in works that will please our heavenly Father.

In comparison, let us look at St.Paul in front of the same Sanhedrin in Acts 23:1-5:

"Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest?  Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people. "

Why did Paul ask forgiveness? Was he not hit in the face? This was not a formal meeting of the national council, but was a group of men hurriedly gathered as consultants by the Roman official in charge of Jerusalem. The officer was in charge, was the only man who make a decision, and the rest were only advisors.

Paul was not present in the jurisdiction of the Sanhedrin, but as a Roman citizen of the Roman commander in charge of Jerusalem. . But Paul's statement aroused fierce resentment of the high priest. This Ananias was not the high priest of the Gospels, rather he was appointed to the office by Herod of Chalcis. Forgetting that he was not the chairman of the meeting, and that Paul was not under his jurisdiction, he called on those who were close to the defendant to strike him on the mouth.

Paul's rebuke was quick and to the point. He called Ananias a whitewashed wall, as Christ had called the Pharisees whitewashed tombs (Matt. 23: 27). The bystanders, shocked by the words of Paul, asked him if he would revile the high priest of God, ie God's representative while he was doing the duties of his ministry (Deuteronomy 17:12). Paul's response can be taken as an excuse or apology. Ananias was present only as a member of the Sanhedrin, he did not occupy the presiding chair, nor was he wearing the robes typical of his office, and Paul did not know him personally. It is perfectly right and justifiable, if Christians criticize and rebuke the sins of the government, but this should always be done with due respect.

Now then, how do we apply these biblical teachings at this time of instability and uncertainty in our country? First, let's remember that Jesus Christ is the only Savior of the world and the only King of kings. Only his kingdom is forever, all the kingdoms of this world will pass away, the just and the unjust. God will judge wicked princes, all is in God's hands.

As citizens of the true kingdom of heaven, we are strangers and pilgrims here. However, the will of our King is to live in peace with everyone and avoid violence if possible. We honor all those in authority, and respect all civil laws that are not against the law of God.

As citizens of an earthly republic, we have the right and responsibility to vote and express our opinions. But, we must recognize that every political conflict is not the final battle between God and the devil. We will respect the opinions of others and treat every man and woman with respect as creatures of our God.

Because our spiritual freedom, and our peace with God does not depend on the circumstances of this world, but arise from what God has done for us in Jesus Christ. That this freedom and peace that passes all understanding be with each of you forever. Amen.

Related articles

• Pastor Ernst - Liberty is not licence
• Rev Hering - The Suffering Heart of Our Shepherd

Alonso Franco joins us as vicar

Alonso Franco was installed as vicar at Corpus Christi Lutheran Church on Sunday, January 18, 2009. He will serve in Barinas and La Caramuca for three months before being transferred to Fuente de Vida (Fountain of Life) Lutheran Church in Puerto Ordaz.

Alonso led the Service of the Word, Pastor Eduardo Flores preached the sermon, and I led the Service of Holy Communion, with Alonso assisting in the distribution of the sacrament. For the next three months, Alonso will preach at least two Sundays per month and lead Bible studies at Corpus Christi. I will be responsible for reviewing his sermons and Bible studies and lending him whatever counsel and aid he requires.

Alonso's father, Pastor Alcides Franco, served as president of the Lutheran Church of Venezuela for 14 years, and also as pastor of La Santa Trinidad (Holy Trinity) Lutheran Church in Caracas, and La Ascensión ( Ascension) Lutheran Church in San Felix de Guayana before becoming pastor of La Reforma (Reformation) Lutheran Church in the same city.

His older brother, Pastor Jonathan Franco, served for a number of years as leader of the national Lutheran youth organization, and is currently treasurer of the national church. Jonathan also has been chosen to go to Argentina for advanced theological study at Concordia Seminary in Buenos Aires. Of course, this means someone else will have to be selected as national church treasurer, but we cross every bridge when we come to it.

We loaned Alonso a microwave oven to use while he stays in the pastoral residence at Corpus Christi. Luz Maria saved up some money and bought the microwave last year, but about that time the wiring in our kitchen died and we have yet to replace that. So up to now we had not even taken the microwave out of the box. I should add that the preschool has its own, separate kitchen where the wiring still is more or less okay.

Luz Maria has been working very hard on completing her thesis for the fifth-level teaching degree. She will finish by the end of this month. However, since the semester does not end until July, she will have to wait until then to receive her degree.

Christian art workshop a success

Twenty-three people attended the Christian art workshop that Luz Maria organized in Caracas on January 9, 2009, including myself, Luz Maria, and Luz Maria's daughters, Yepci and Charli. The emphasis was on visual art (rather than, say, music) in the form of liturgical vestments and paraments, banners, crosses, crucifixes and the like. The attendees included clergy and laypeople from Barquisimeto, Barinas, Maracay, Caracas, Barcelona, Maturin and San Felix de Guayana.

Yoxandris Marcano of Cristo Rey (Christ the King) Lutheran Church in Maturin gave what was perhaps the best presentation. In fact, it was a well-organized PowerPoint presentation highlighting not only her own work, but that of several other members of Cristo Rey. She had stored presentation on a USB flash drive (which are everywhere in Venezuela now, one gigabyte costs about $20 to $25, two gigabytes about $40 to $50). To show it, we used my laptop computer and a projector borrowed from Elsy de Machado (there was no screen, we just used a blank wall).

This may only mean something to my readers who have been to Maturin on short-term mission trips, but Yoxandris is a niece of Dagnys Marcano, who is now married to Pastor Francisco Cabarcas, and Oveida Marcano, former manager of Tierra de Gracia Lutheran Farm. Oveida recently married, but I do not know her husband's name. Yoxandris' father restored the walls and put a new roof on what is not the pastoral residence at Tierra de Gracia. It is rather exciting to have lived in Venezuela onl five years, yet to see already a new generation of leadership emerging within the Lutheran Church of Venezuela.

Yoxandris made the red stoles that were presented to Eduardo Flores, Sergio Maita and myself upon our ordinations. She has also made for me a purple stole for use during the seasons of Advent and Lent, and paraments for our altar in La Caramuca. Our altar consists of a green plastic table about the size of a card table, but without foldable legs. Nevertheless, it looks fairly impressive when covered with the white altar-cloth bearing the alpha and omega symbols in front.

Others who made presentations at the workshop included:

• Natasha Sanchez of La Fortaleza Lutheran Church in Maracay, banners and vestments;
• Luis Miguel Silva, La Fortaleza, wooden crosses and other items crafted from wood and leather;
• Pastor Luis Moya of La Reforma Lutheran Church, San Felix de Guayana, speaking on behalf of his wife, who makes banners and vestments;
• Yepci Santana, Corpus Christi Lutheran Church of Barinas, banners.

In addition, I presented slides of the wrought-iron version of Luther's seal incorporated into the gates of our mission in La Caramuca and the work that inspired it, the windows of Roca de Eternidad (Rock of Ages) Lutheran Church, Quebrada Seca, Monagas. Like many buildings in rural Venezuela, the church in Quebrada Seca does not have glassed windows, but rather ironwork on the outside of the windows to keep out intruders. And the ironwork in every window in Roca de Eternidad has symbols of the Holy Trinity, Baptism, Creation and other themes.

I also showed a picture of the beautiful Advent wreath made for Corpus Christi by Ludy de Tarrazona (the one that caught on fire).

Everyone was excited by the talent and resources on display. There were four major concerns:

1. That Christian art might give members of Lutheran congregations an avenue to use their God-given talents;
2. That promotion of Christian art might preserve Venezuelan folk arts and crafts, which some fear are in danger of disappearing;
3. That artistic expression through liturgical tradition might help the Lutheran Church of Venezuela develop a distinctive identity in Venezuela and a sense of solidarity with other confessional Lutheran church-bodies throughout the world.
4. That liturgical art might serve to express and teach Lutheran doctrine.

Workshop participants favored the inclusion of formal art courses in the curriculum of the Juan de Frias Theological Institute and the formation of committees to promote Christian art in every congregation.

International perspective on abortion

This week marks a definite regime change in the United States as well as the 36^th anniversary of the U.S. Supreme Court's Roe vs. Wade decision, which legalized abortion on demand. Exit George W. Bush, whose record shows him to have been the most pro-life President so far, and enter Barack Obama, who at the very least promises to be the most pro-abortion President ever.

Here is an on-line chart which shows the status of abortion laws in nearly every country in the world as of 2007. You may notice that while abortion on demand tends to be the rule in the United States and Europe, Latin America is something of a mixed bag. Here in Venezuela, abortion is only legal in situations where the life of the prospective mother might be endangered by bringing the baby to term. Neighboring Colombia is more permissive in regard to abortion than Venezuela (although I am told pious, practicing Roman Catholics are more common there), but more restrictive than the United States. Direct abortion is illegal under any circumstances in El Salvador, Nicaragua and Chile, although the Chilean government in 2006 authorized the sale of the abortifacient "morning-after" birth control pill.

This Sunday Bolivians will vote on a new constitution that, if ratified, would throw open the door to elective abortion. Please pray for Bolivia and also for other nations that are under pressure to change pro-life stands.

Please pray also for the United States and other nations that, hardened in sin, refuse to recognize the sanctity of human life and marriage, and the rights of the unborn, that they may repent before judgment falls.

The seventh week we rested

We just completed our seven-week study of the seven days of creation with the preschool children. Each week we examined one day as described in the first chapter of Genesis.

The timing worked out very well as our study of the sixth day coincided with the celebration of a Venezuelan holiday called "el Día del Abrazo en Familia" or roughly translated "Family Hug Day". I had explained to the children that on the sixth day God not only created the human race, but also instituted marriage as a lifelong union between one man and one woman, so that every child would have his or her own mother and father. I repeated this lesson for the sake of family members who were present for el Día del Abrazo en Familia in the preschool November 7.

That same week one of the cable television channels began running "The Sixth Day", a 2000 movie starring Arnold Schwarzenegger. It dealt with the cloning of humans and raised questions about humans tampering with God's design, not on the most profound intellectual level (being, after all, an Arnold Schwarzenegger action flick), but still on a level above that of preschool children. We know from our Sunday school, however, that as these children get older, what they come to believe regarding the origin of human life (both in the beginning and in our time) will affect their views of the sanctity of human life and the institution of marriage.

I did not have to think about these issues very much until I was attending a state university. I thank God that at the time I had had early instruction in the Scriptures and the opportunity to:

• Read "The Abolition of Man" and "That Hideous Strength" by C.S. Lewis.
• Attend Dr. Stephen Tramel's "Bio-ethics" course. I also have found Dr. Tramel's courses in "General Logic" and "American Philosophy" to have been invaluable in my own search for truth, especially our study of William James. I had read "Varieties of Religious Experience", James' landmark study of religious faith as a psychological phenomenon, before taking Dr. Tramel's course, but our text for the course, James' "Will to Believe" also played a key role in the development of my thinking.

The following week we talked about how and why God rested on the seventh day. Not that God needed to sleep, or even sit for a spell, but rather the seventh day signified that His original work of creation was perfect and complete. On the seventh day God evaluated His own work and judged that it needed nothing more. Thus on Mount Sinai God gave the command for His people to praise Him for the glory of His creation and all His good gifts on the seventh day. That day was Saturday in the Old Testament, but as New Testament believers we worship God on Sunday, the day that Christ rose from the dead.

This is because in Christ God began His new creation. The old creation was marred by sin and death through the disobedience of Adam and Eve, but the new life that the Holy Spirit has kindled in us through baptism will one day redeem all of the original creation (which did not rebel against God of its own will) from evil (Romans 8:18-22).

This meditation helped me prepare the sermon for Sunday, November 9, which on the Lutheran Church of Venezuela calendar was the Sunday of the Fulfilment, when belivers contemplate the Second Coming and final victory of Jesus Christ. The sermon text was Matthew 25:31-46, also known as the parable of the sheep and the goats.

I mentioned in the sermon that I had told the preschool children that God created the sun, the moon and the stars on the fourth day to separate the day from the night and help us track the passage of time. Then I had asked why we should be concerned with the passage of time. One girl replied, "So we know when our preschool begins."

That certainly is true, but a more comprehensive answer that we all have a limited amount of time on this earth, which itself is continually changing. The seasons pass, kingdoms and empires, both good and bad, rise and fall. But existence is not an endless, meaningless cycle of death and rebirth in which the most we can hope for is the eventual extinction of individuality (and thus, pain and regret). That is what religions such as Buddhism and Hinduism teach, but it is not the Gospel of Jesus Christ. God has a plan for each of us and for our entire world, and one day it will come to fruition, although 1,000 years may be like a day in His sight (Psalm 90 and 2 Peter 3:8).

There will come a time for the settling of all accounts, when Christ returns in power as Judge of the nations. He will look for the fruits of faith in the lives of believers -- not necesarily act of moral heroism, because we cannot earn God's favor through our works, but acts of simple kindness, such as sharing a cup of water. But for those who take pride in their own accomplishments, and have not repented of their sins, even the smallest acts will not save them from eternal fire.

As the old hymn says:

Blessed are the sons of God,
They are bought with Christ's own blood;
They are ransomed from the grave,
Life eternal they shall have:
With them numbered may we be
Here and in eternity!

They are justified by grace,
They enjoy the Savior's peace;
All their sins are washed away,
They shall stand in God's great Day:
With them numbered may we be
Here and in eternity!

They are lights upon the earth,
Children of a heavenly birth;
One with God, with Jesus one;
Glory is in them begun:
With them numbered may we be
Here and in eternity!

I revisited these themes again in the Sunday school this past weekend. We have been studying the call of Abraham and the messianic promise that through Abraham's descendents, specifically one Descendent, all the nations would be blessed.

The lesson last time was about the destruction of Sodom and Gomorrah. This was a somewhat difficult topic to discuss, but I started by pointing out that was both Law and Gospel in this story. Law because God in His righteousness always will put an end to evil, Gospel because God does not punish those who do not deserve His wrath and seeks to save those who will trust in Him.

Abraham interceded with the Lord on behalf of his nephew Lot and Lot's family and the Lord promised him that He would not destroy Sodom if there were even 10 innocent people to be found there. This gives us the assurance that we may in faith intercede for friends and family members whose lifestyles put them in danger of God's judgment.

Of course, the angels that the Lord sent to Sodom did not find 10 innocent people. Lot and his family numbered only four and they were not exactly innocent, for the narrative indicates that they had been corrupted by living amid the wickedness of Sodom. But because they heeded the warning of the angels, Lot and his family (except for his wife) were saved from destruction.

I asked the children if they understood what kind of wickedness was at the heart of this story and, somewhat to my surprise, they did. Homosexuality is openly practiced to a remarkable degree in Venezuela, although acceptance of it has not yet been made a political cause as in the United States. Luz Maria tells me there is an entire district near us populated largely by male homosexuals with the consequent risk of sexual predation for young boys.

"Some people may tell you that homosexuality is just an option, or a lifestyle choice," I said. "But it is an abomination in the eyes of God and you should flee from it." And I thought to myself, that I must plead like Abraham for my own country as well.


Prayer requests

Sandro Pérez, who was hospitalized with dengue fever just before being confirmed on November 2, is back in the hospital with complications related to the dengue. We have no word on when he will be able to return home.

Also, please pray for our preschool, which has been shut down for the last two weeks. All educational institutions in Barinas and the surrounding area were closed for a week before state and municipal elections across the country November 23. Luz Maria was tapped to help at the voting tables in La Caramuca that Sunday, November 23, 2008. She left our house at 5 a.m. and did not return until after 10 p.m. that evening. Eduardo and I conducted the Sunday service at Corpus Christi that election day with an attendance of 16 people (normally we have 20 to 25, sometimes 30 to 40 for special events). We also hosted our Sunday school in La Caramuca that afternoon.

In our state, Barinas, the big race was for the governor's seat with the main contenders being Adán Chavez, brother of President Hugo Chavez Frias, and Julio César Reyes, former mayor of the city of Barinas. Adán Chavez won by a narrow margin and will succeed his and President Chavez´s father, Hugo de los Reyes Chavez, as governor of Barinas.

But we have been shut down again this week as political tensions continue. Because the governor's race was so close, there have been accusations of voter fraud and threats of protests and counter-protests in the streets.

Because of the unrest, we are thankful for having nearly completed the fence around our property, as now we can allow our guard dog, Peluso (Shaggy), to roam the grounds freely throughout the night. We are grateful for Peluso, a gift from Luz Maria's son, Pedro. Not long ago, Angi Pérez and Deisi Torres proudly showed us three of Peluso's puppies born to the Torres family's female dog.

We give thanks for peace

Everyone here was worried about possible outbreaks of violence as political tensions heightened with the approach of the December 2 national referendum. However, prayers for peace and national unity were answered as the referendum was followed by dancing rather than fighting in the streets.

There was even a parade of cars and trucks down the quiet lane next to our preschool. The passengers were waving banners that proclaimed "No" (to the constitutional reform), "Venezuela libre" ("Free Venezuela") and "Somos libre" ("We are free").

Venezuelans voted down sweeping changes in the national constitution proposed by the government of President Hugo Chavez. Venezuela has been sharply divided over the past seven years between supporters and opponents of the Chavez government. This was the president's first-ever political defeat since taking office in 2000. You could sense a difference about this national election as staunch Chavez supporters, even some government officials, began talking openly about voting "no" this time.

Hugo Chavez was first elected president of Venezuela by a landslide vote. He ran on a relatively moderate platform of social and economic reforms which nearly everyone agrees Venezuela needs. But his rhetoric and policies have become more and more radical, and the proposed constitutional reform was too radically left-wing even for some long-time allies. It was felt that the proposed constitutional reform gave too much power to the federal government and also would further divide Venezuelans into opposing camps. These feelings crossed party lines, so that is why in the aftermath of the referendum, there was much talk of "reconciliation" and peace.

Venezuela has a long history of democratic ideals, although realizing those ideals often has proven difficult. Abraham Lincoln is perhaps the most-admired North American in Venezuela. There are high schools and streets named after him, and in Caracas there is a small plaza with a bust of Lincoln in the center. The pedestal is inscribed with these words from the Gettysburg Address: "...that government of the people, by the people and for the people shall not perish from the earth."

Following the referendum this past week, Luz María and I went to see "Miranda Regresa", a Venezuelan-produced movie depicting the life of Francisco de Miranda, one of the heroes of Venezuela's War of Independence. Miranda was born in Caracas in 1750. He commanded Spanish troops supporting the cause of U.S. independence in Florida and Missisippi during the (North) American Revolution. He became personally acquainted with George Washington, Thomas Paine, Alexander Hamilton and Thomas Jefferson.

Later, after being accused of treason against Spain, Miranda fought in the French Revolutionary Army on behalf of the Girondist party. When the Girondists fell from favor during Robespierre's "Reign of Terror", he was forced to leave France.

Backed by Great Britain, Miranda led an unsuccessful attempt to liberate Venezuela from Spanish rule in 1806. During this attempt, the yellow-blue-and-red Venezuelan flag was flown for the first time at the port city of La Vela de Coro.

Simón Bolívar led a more successful uprising against Spain, but when Venezuela officially declared its independence on July 5, 1811, Miranda became the first leader of the new republic. In 1812 he was forced to sign an armistice restoring Spanish rule. Because of this, when Bolívar returned to Caracas after a period of exile, he handed Miranda over to the Spanish army. Miranda died in a Spanish prison in 1816.

The movie emphasized the influence of 18th-Century philosophers, such as Voltaire and Rousseau, on Miranda, the gentleman-adventurer and man of action. Of course, 18th-Century Europe exalted human reason and denied Biblical truths like original sin. This resulted in an overly optimistic view of human nature and the failure of dreams of liberty, as illustrated by the history of so many revolutions of the 19th and 20 centuries where the new, utopian-minded government turned out to be more of an oppressor than the old regime.

It is worth noting that the Masonic Lodge, of which Miranda and Bolívar were both members, played an important role in popularizing the ideology of the European "Enlightenment" in Latin America. Certainly this was true in North America as well; the 2004 movie, "National Treasure," starring Nicholas Cage, is largely fanciful, yet in some respects quite accurate about the involvement of the Masons in early U.S. history. George Washington, Benjamin Franklin, many of the signers of the Declarations of Independence and the Constitution, members of the Continental Army and the first Congress of the United States of America were all Masons.

The Masonic Lodge always has been an odd mix of 18th-Century rationalism and occultism, with the rationalism emphasized above all else in the Americas. Because the Masons were early champions of the idea of separation of church and state, they were from the beginning bitter enemies of the Roman Catholic Church, with nine papal bulls over a 200-year period threatening with excommunication Catholics who joined the Lodge.

Lutherans today may agree with some ideas espoused by the Masonic Lodge, such as the separation of civil and ecclesiastical authority, although for somewhat different reasons. But Lutherans have been on the same page with the Roman Catholic Church in opposing the Masonic Lodge for its underlying religious philosophy: That no religious tradition has a special revelation from God, but there are "higher truths" in all religions that can be discerned by sufficiently advanced individuals. This philosophy implies that eternal life may be earned through good works and not through faith in Jesus Christ as Lord and Savior from sin.

Given that Roman Catholicism has been the predominant religion in Latin America for hundreds of years, it is rather surprising to find that the Masonic Lodge played such an important role in Venezuelan history and continues to be active in Venezuela today.

But much of this historical information may be found in more depth at the Cross and Compass Web site maintained by historical researcher Sara Frahm. One rather poignant article there examines the spiritual journey of George Washington. He was raised in a devout Anglican family, and as a young man, was active in the Anglican Church. At age 20, Washington wrote a personal prayer book filled with affirmations of Jesus Christ as Lord and Savior. However, also as a young man, Washington was initiated into the Masonic Lodge.

After the Revolutionary War, Washington's involvement with the Lodge dramatically increased while his participation in the life of the church decreased. He stopped taking Holy Communion and attended Sunday services less and less frequently, until he stopped attending altogether. His public references to Christ almost completely ceased, as he began speaking of God more in terms of "the divine Providence", "the Author of the universe" and other terms popular among 18-Century rationalists.

It is good that Christians, no matter what our nationality, look at our national heroes and our nation's ideals under the lens of the Holy Scriptures. It was good for Luz María and myself, as Venezuelans voted "Yes" or "No" in their referendum, to meditate on this passage in our personal devotions:

"As surely as God is faithful, our word to you has not been Yes and No. For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes. For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory." 2 Corinthians 1:18-20

Convention in Maracay

Luz María and I last week attended the annual meeting of the Lutheran Church of Venezuela. It took place at La Fortaleza Lutheran Church in Maracay, which is a little more than two hours west of Caracas.

I studied Spanish for several months in Maracay when I first came to Venezuela. It is one of the most beautiful cities in the country. Juan Vicente Gómez, a ruthless military dictator who ruled Venezuela from 1908 until his death in 1935, preferred to exercise his iron hand from his cattle ranch near Maracay rather than Caracas, the traditional seat of power. Gómez was officially president of Venezuela for part of the time he wielded power, but even when he wasn't, he was still the real head of state.

When I lived in Maracay, the congregation of La Fortaleza met in rented facilities across from the city´s main cemetery. The building had been a florist's shop. Actually, nearly all the businesses on that block were florist's shops. It is customary to observe el Día de los Muertos (the Day of the Dead) November 1 in Venezuela. Unlike Mexico, however, there are no candy skulls or graveside altars with offerings of food and tequila. Rather, it is much like Memorial Day in the United States, when everyone buys flowers to lay on the graves of the honored dead.

Now La Fortaleza Lutheran Church has its own beautiful sanctuary and surrounding facilities, which include a medical and psychiatric clinic for the benefit of the community. The current complex was built with the help of volunteer teams from the United States.

When we returned to Barinas, Luz María and I were encouraged by the fact that Adrian Ventura, the pastor of Cristo Rey (Christ the King) Lutheran Church in Maturin, will again lead the national church for a two-year term. This will be his third term as president of the Lutheran Church of Venezuela. Pastor Adrian was elected to his first term as president in 1999, followed by a term as vice president/interim president, then was elected president for the second time in 2005.

Adrian Ventura was born February 14, 1970, in the eastern city of Maturin, the son of Rosalino Ventura and Carmen Susana Marin de Ventura. When he was 10 years old, his sister Iraima died. An aunt talked to the family of the comfort to be found in Christ the Savior and introduced them to Calvary Lutheran Church in La Pica, a small town near Maturin (this church now is known as Cristo Vencedor or Christ the Victor). U.S. missionary Henry Witte was pastor of the church at that time.

Through his involvement in church youth activities, Adrian came to know a young woman named Cruz Maria Islanda Anibal in 1987. Their courtship began with a date at the Rialto movie theater (now closed). They were married December 25, 1993 and today have three children: Adrianny Noemi, Adrian Josue, and Raquel Andreina.

On May 14, 1994, Adrian's father was murdered while working at his job as a taxicab driver.

The Juan de Frias Theological Institute provided Pastor Adrian Ventura with theological training through extension courses. He was installed as pastor of Cristo Rey March 17, 1996. Cristo Rey Lutheran Church began as a mission of Calvary Lutheran Church in 1984.

The issue of who will direct the Juan de Frias Theological Institute was left unresolved due to a shortage of qualified candidates. For the last four years, the institute, which provides theological training for pastors, deacons and laypeople throughout the country, has been under the leadership of Jesús Ricardo Granado, a deacon at Cristo Rey. Nearly everyone at the plenaria expressed gratitude for his service and wished him well. The issue of choosing a candidate for new director was sent back to the Juan de Frias board for further review.


Ricardo was raised as a Lutheran, an unusual situation in Venezuela. He was born in Morrocayo, Monagas, but when he was four years old, his family moved to Ciudad Guyana in the state of Bolivar.

When he was 25 years old, Ricardo moved to Caracas to study business administration at a university there. While living in Caracas he became involved with the youth group at El Mesías (Messiah) Lutheran Church. (El Mesías, unfortunately, has since closed its doors.)

After obtaining his degree, Ricardo returned to Ciudad Guyana, the "Twin Cities" of Venezuela. Ciudad Guyana consists of Puerto Ordaz on one side of the Orinoco River and San Felix on the other. Ricardo managed a bank in Puerto Ordaz. There are two Lutheran churches in Ciudad Guyana, Fuente de Vida (Fountain of Life) in Puerto Ordaz and Ascension in San Felix. Ricardo was a member of both congregations at various times.

He continued studying theology through the Juan de Frias Institute and eventually served as pastor of Principe de Paz (Prince of Peace) Lutheran Church in the small village of Sierra Caroni.

Ricardo and his wife, Priscila for six years have three children, Sara, Samuel and Ana Rebeca.

These two men have proven able overseers of the national church during a period of great upheaval, both within the church and within the country. We anticipate that with Pastor Adrian's continued leadership, there will continue to be an emphasis on sound doctrinal instruction and formation of the pastors and teachers that the Lutheran Church of Venezuela needs.

The plan is to expand the program of intensive training of pastors and national missionaries in Caracas to include preparations of candidates for the office of the holy ministry in various regions of the country before they begin studies in the capital city. This fits well with our vision for our mission in la Caramuca as we would be ideally positioned to provide such preparation for candidates in southwestern Venezuela.

Speaking of upheaval, my fellow "seminaristas" and I were to have graduated from our year of intensive study Sunday, December 3, at El Salvador Lutheran Church in Caracas. However, the ceremony has been postponed to the following Sunday, December 11. Political tension in the country is very high as a national referendum has been scheduled for Saturday, December 2.

The Venezuelan government has proposed sweeping changes in the national constitution. The constitutional reform would place more power in the hands of the federal government. Supporters say this is necessary for solving the country's problems. Opponents say the reform gives the government too much power and is paving the way for a dictatorship. Already there have been rioting in the streets to which the police have responded with tear gas and water cannons.

Venezuelan is burdened with an inflation rate of 19.4 percent (the highest in South America) and an unemployment rate of around 7 percent (down from a peak of 15 percent in 2003-2004). One of Venezuela's chronic problems is an over-reliance on the export of raw materials (such as petroleum) and imports of consumer goods.

For instance, despite fertile soils and a tropical climate that supports year-round production of a variety of crops, Venezuela imports more than half of its food needs. For example, Venezuela is second only to Italy as the world's largest consumer of pasta, with annual consumption of 13 to 14 kilograms per capita. But the imported pasta is made from high-quality durum wheat that grows in North Dakota and Pacific Northwestern United States as well as Canada, not from the rice and corn which flourishes in Venezuela. The high cost of imported food is particularly troublesome for the poorer members of Venezuelan society.

Everyone agrees that there are problems, but not everyone agrees on the solutions. Therefore, there is conflict. We continue to pray and urge everyone to seek peaceful solutions with respect for the governing authorities as St. Paul counsels in his epistle to the Romans, chapter 13.

Pentecost in Petare

On Pentecost Sunday Luz Maria and I attended La Paz (Peace) Lutheran Church in Petare, a part of the Caracas metropolitan area. La Paz celebrated the 32nd anniversary of its founding this year.

Petare itself was founded in 1621 by Spanish landowners who built a church and provided a Franciscan friar to minister to their Indian laborers. For a long time Petare was a quiet farming community but during the last half of the 20th Century became a hotbed of Venezuela's explosive urban growth. The population of Petare increased from around 180,000 people in 1961 to nearly 660,000 in 1990 to more than 1.5 million in 2000. This rate of growth has proved too much for the community to cope with effectively and many residents of Petare live in extreme poverty with no public services. Petare today is known for its street markets where many things are sold at heavily discounted prices, including many quite illegal products and services. Due to these factors, street crime is a serious problem in Petare.

La Paz Lutheran Church was originally established in a quieter, more secure district of Caracas, but the decision was made in the early 1990s to take the Gospel where it was needed most. The congregation supports a preschool named Preescolar Caterina Lutero, after Martin Luther's wife. There are about 30 children enrolled in the preschool.

During that weekend of Pentecost, there were thousands of people marching in the streets throughout Caracas. They were protesting the Venezuelan government's decision not to renew the broadcasting license of RCTV, Venezuela's oldest (on the air since 1953) and perhaps most respected television network. RCTV (the letters stand for Radio Caracas Television) also has been, of all the national news media, the most critical of President Hugo Chavéz. The government claimed RCTV had become an organ of partisan propaganda and was no longer serving the public interest. Its license would be allowed to expire at midnight, May 28, and in the future it would be replaced by a government-owned network similar to Great Britain's BBC.

The government's decision was appealed to Venezuela's Supreme Court, but the court ruled in favor of the government. The international organization Reporters without Borders has prepared a report about the situation and is submitting the document to the United Nations Human Rights Council, the European Council and the Inter-American Commission on Human Rights. The governments of Spain and the United States have urged the Venezuelan government to reconsider its decision.

Luz Maria and I had planned to go out and see a movie in Caracas on Saturday, but we decided it would be more prudent to stay indoors. There were marches and speeches all day and after sundown you could hear the noise all over the city for over an hour as people deliberately and repeatedly set off the alarm systems in their cars.

As the U.S. Embassy repeatedly states, there have been no documented incidents of politically motivated violence against U.S. citizens. However, no one can predict what might happen when proponents and opponents of the government here square off in the streets, so North Americans are advised to stay away from areas where demonstrations are planned.

I regularly receive warnings via e-mail from the U.S. Embassy about planned demonstrations in Caracas (the capital city is ground zero for political turmoil in Venezuela). Normally we avoid traveling to Caracas at these times, but we both had obligations this time.

Luz Maria had agreed to spend the week in Caracas helping lead a seminar for deaconesses along with Elsy de Machado and Rosie Gilbert, a deaconess from Concordia Theological Seminary in Fort Wayne, Indiana. The seminar drew nine women from across Venezuela.

I was obliged to travel on to Ciudad Guayana for a week-long seminar on the Holy Spirit. It is an eight-hour ride by bus from Barinas to Caracas and another 10 hours by bus from Caracas to Ciudad Guayana in the state of Bolívar.

Ciudad Guayana actually is two cities, Puerto Ordaz and San Félix, and indeed may be thought of as the Twin Cities of Venezuela. As Minneapolis and St. Paul are located where the Minnesota River joins the Mississippi, Puerto Ordaz and San Félix are located where the Rio Caroni joins the Rio Orinoco. The area is a center of mining (primarily iron ore and bauxite) and hydroelectric power generation. As I was riding around Puerto Ordaz with Ricardo Granado, director of the Juan de Frias Theological Institute, I saw something I had not seen in some time: a freight train. I explained to Ricardo that every little town in the United States has a railroad depot, which is something you do not see in Venezuela.

One of the reasons why the United States has such a powerful economy is the amount of time and resources that have been invested in infrastructure: railroads, highways, telephone and electrical lines and so forth. Venezuela does not have the benefit of this development. There is no transnational railway. Ther e is one road comparable to an interstate highway that runs from west to east across Venezuela's northern tier, then curves south toward Brazil. Since Venezuela has roughly the same land area as Texas and Oklahoma combined, imagine one interstate highway crossing both those states, starting in the Oklahoma Panhandle at the New Mexico border, running east to Oklahoma City, then curving south to Dallas-Fort Worth and on through Houston down to the Gulf Coast.

If you have ever driven through the wide open spaces of west Texas, imagine all of that with two-lane paved roads at best and you will have an idea of what most of Venezuela is like.

I should also mention that, although there has been massive migration from Venezuela's rural areas to the cities, because of a higher overall birth rate, rural populations have not declined, as in in the United States, but remained stable. However, the economic problems of rural Venezuelans have intensified as more resources have been allocated to urban areas where the greater concentrations of people are found.

We discussed some of these socio-economic issues at the seminar I attended at la Ascensión Lutheran Church in San Félix. Over the course of five days we discussed I believe everything that could be discussed about the Holy Spirit, from filioque controversy, which was one of the issues which led to the division of the churches of the East and the West in 1054, to the meaning of the Holy Spirit for the work of the church today, especially in Latin America.

Dr. Leopoldo Sánchez was our teacher. A native of Chile who grew up in Panama, he served for a time as a missionary in Ciudad Guayana. He now is a member of the faculty of the Center for Hispanic Studies at Concordia Seminary, St. Louis, Missouri.

Socio-economic issues came up when we talked about the fruits of the Holy Spirit in the lives of Christians, especially in light of verses like Romans 6:13:

"And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God."

Later, in chapter 8, the Apostle Paul explains that we are set free from lives of sin and enabled to live as children of God through the indwelling of the Holy Spirit. But it is important to understand what that means to a Christian in Latin America where the phrase rendered in English as "instruments of righteousness" is translated into Spanish as "instrumentos de justicia". In Spanish, "justicia" means both righteousness and justice -- and justice is a loaded word because there is so little of it here.

One error is to think of the work of the Holy Soirit and the mission of the church in overly "spiritual" terms -- the proclamation of salvation in the afterlife and the inner peace that comes from that assurance -- without application in the here and now. Surely that flies in the face of our Lord's command to minister to the whole person: to provide food, clothing and shelter for those in need as well as spiritual comfort for all in times of trial.

The other error is that of the men who would have made Jesus their king after the feeding of the 5,000 (John 6:1-15). This is to make the mission of the church simply that of satisfying material needs. In the United States, the phrase "social gospel" is often used to refer to the idea that since Christ commanded us to help the poor, supporting public policy aimed at redistributing wealth more fairly is the realization of the church's mission. In Latin America we have "liberation theology", which is the "social gospel" on steroids.

"Liberation theology" teaches that a Marxist interpretation of history and the redistribution of land and other wealth, even if that means violent revolution, is the true application of New Testament principles. This school of thought became popular among some Roman Catholics in Latin America after the Second Vatican Council, but was decisively rejected by the Roman Catholic Church after John Paul II became pope. As Lutherans,we might agree with most of John Paul II's reasons for rejecting liberation theology. But the decision has proved costly for the Roman church. Many would say that the Catholic church has lost a lot of credibility in Latin America over the last 30 years because it has come to be perceived as having too much invested in the status quo and nothing to say to the poor.

Furthermore, "liberation theology" continues to provide "inspiration" for much of the political rhetoric in Latin America today and remains a political reality.

Really the preoccupation with "justice" in material terms may be seen as evidence of an unacknowledged spiritual hunger. For generations in Latin America, most people held to a fatalistic view of life: Things are the way they are, and for most of us there is no hope of anything better, either now or in the hereafter. More and more, however, there is the desire for a better life, but it tends to be a vision of happiness in this world: plenty to eat, a nice house, guaranteed medical care, national pride and self-determination. There is nothing wrong with any of these things in and of themselves, but neither do they bring lasting joy in and of themselves. The real hunger is for the peace which passes all understanding, which the world cannot give.

It is difficult to live as a Christian in the midst of injustice and corruption. But also there is little hope of social transformation without the personal transformation that comes through the gift of the Holy Spirit made possible through Christ's suffering, death and resurrection.

Those are some reflections on a seminar I thoroughly enjoyed, although I had to leave early. The protests in Caracas continued throughout the week and there was gunfire exchanged between police and some protestors. There were no persons injured, only property damaged. But Luz Maria prevailed upon me for an early departure from Caracas for the two of us. Friday night Luz Maria´s daughter, Wuendy, and her husband, Jesús, were both working as late as they could. They were reluctant to go home because of the danger in the streets.

In closing, I would offer the words of this Spanish version of the ancient hymn, "Come, Holy Spirit":

Ven Espíritu Santo, ven a iluminar,
Nuestra inteligencia, y a preservarnos del mal.
Tú, promesa del Padre, don de Cristo Jesús,
Ven y danos tu fuerza, para llevar nuestra cruz.
Tú, llamado "Paráclito", nuestro Consolador,
Ven y habita en nosotros, por la fé y por el amor.
Haz que cada cristiano, bajo tu inspiración,
Sea testigo de Cristo, con la palabra y la acción.
Guiados por el Espíritu hacia Cristo Jesús,
Caminemos con jubilo, al país de la luz.

Tower of Babel

Our Sunday school children are learning about the Tower of Babel while the adult Bible classes have just completed study of the fall of ancient Israel. Luz Maria and I were talking about the recurring themes in these Biblical narratives and modern-day parallels.

According to Genesis 11, the Tower of Babel was built on a plain in the land of Shinar, which was in Mesopotamia, most likely in the southern part. Likewise, the Assyrian Empire, which destroyed the kingdom of the northern tribes of Israel, was based in northern Mesopotamia while the Babylonians, who destroyed Jerusalem and the southern kingdom of Judah around 586 B.C., came from southern Mesopotamia.

Mesopotamia, of course, nowadays is known as Iraq. The ancient empires of Mesopotamia eventually fell to the Persian Empire. What was ancient Persia now is called Iran, a nation with which Iraq fought a long and bitter war in the 1980s.

I mentioned to Luz Maria that Saddam Hussein had considered Nebuchadnezzar, greatest of the kings of Babylon, a hero and at the height of his own power claimed to be the “new Nebuchadnezzar.”

Luz Maria noted that the news photos of an unshaven, unwashed Saddam Hussein pulled from the hole where he had been hiding paralleled the account of Daniel, chapter 4, in which God drove Nebuchadnezzar mad and the king wandered the countryside like animal with long, unkempt hair and fingernails that had grown to be like claws.

But it seemed to Luz Maria an even more important point how the ancient Israelites were always mixing it up with the great empires of their day, not just those in Mesopotamia but also ancient Egypt.

Yes, I said, it was a rebuke to these conquerors that this group of quarrelling tribes claimed to be God's chosen people when the Egyptians, the Babylonians, Assyrians and others all believed that they were most favored of the gods. The evidence was easy for them to see: their wealth and military might. So the Israelite's assertion that their God was the true God of all nations and that from Israel would come one who would be king over all the earth just seemed insane.

But all these empires crumbled to dust while the promises of God to Israel endured and found their fulfillment in Jesus Christ.

I was also reminded of my own studies in the Gospel of Matthew, using lessons provided by the Juan de Frias Theological Institute. It is difficult but rewarding to study the Bible in Spanish, but is especially interesting to see what is emphasized in materials developed for Latin America.

In the first unit of the Matthew series, there was much discussion of the “cananistas” or zealots. This was the party of Jews which advocated violent revolution against the Romans and the restoration of Israel as an independent kingdom as it was in the days of David and Solomon. The zealots were contrasted with the publicans, or tax-collectors, who were regarded essentially as Jewish collaborators in the Roman occupation. It was noted that Jesus' circle of disciples included at least one former tax-collector (Matthew) and at least one former zealot (Simon). In God's kingdom, even people who seem to be on opposites sides of the political spectrum may become brothers.

Likewise, in my current study (which I have completed except for the final examination by my instructor, Luz Maria) there was a detailed discussion of Christ's temptation. Three temptations, actually: in the desert, on the pinnacle of the Temple and on the high mountain.

The temptation to turn stones to bread in the desert was characterized as the temptation to materialism: focusing on physical needs and ignoring the spiritual. The lesson said that in the realm of politics, materialism feeds hatred and conflict between social classes. But seeking “justice” strictly in terms of material well-being does not bring lasting happiness, does not move the heart toward doing good and does not save the soul.

The second temptation, for Jesus to put on a show of God's power from the pinnacle of the Temple, represents the temptation to vainglory, or pride in one's own power, property or appearance. This temptation, the lesson said, is a trap especially for the well-off and the gifted rather than the poor.

Finally, the third temptation, to bow down to Satan in return for the kingdoms of the world, was identified as the temptation to establish the kingdom of Heaven through violence. It was the temptation for Jesus to choose the way of the sword rather than the way of the cross.

These themes are important in Latin America where the distribution of material wealth is extremely lopsided. Closing the wide gap between the rich and the poor is perhaps the central issue of politics in Venezuela and other Latin American countries. There is a school of thought called “liberation theology” that still is influential here. It originated among Roman Catholic clergy in Latin America during the 1970s. Under Pope John Paul II, the Roman Catholic Church officially repudiated liberation theology in most of its aspects, but doing so cost the Church some of its respect and popularity and the ideas of the liberation theologians are reflected in current political rhetoric.

There are two basic concepts in liberation theology. One is that the Bible teaches us to be compassionate and seek to alleviate the sufferings of the poor. There is a certain amount of truth to this. The other concept is that establishing economic independence and more equitable distribution of wealth in Latin America today is so urgent that Christian charity demands the
support of drastic measures to achieve these goals, even if that means violent revolution.

The second concept fails the Biblical test on three counts:

1.It elevates material well-being over the salvation of souls.
2.It ignores the role of sinful lifestyles in keeping people mired in poverty.
3.It seeks to establish heaven on earth by way of the sword.

As Lutherans, we believe that duly constituted governments of the earth have been ordained by God and are permitted the use of the sword to protect their citizens from foreign aggressors and to maintain peace within their borders. However, we do not believe earthly regimes should be confused with God's kingdom of grace. Our task as missionaries is to proclaim the Gospel, even as
we do what we can to minister to material needs, so that the Holy Spirit may lead people into the kingdom of grace.

And we try not to let our own political opinion interfere with this task. God may use even the most tyrannical governments for His purposes, as He used the Assyrians and Babylonians to call the Israelites back from idolatry.

Of course we pray always for peaceful resolution of problems and an end to hostility between nations.