A Word to Sheepdogs

Seelsorger Volume 4

A Word to Sheepdogs

We aMericans, on the WhoLe, are perpetual optimists. Handed a half-empty glass, we prefer to call it half full. As a people we’ve endured some pretty hard times, from the dust bowl of the impoverished ‘30s through the terrible testing of WWII and — within the living memory of many of us — the unfathomable shock of “9/11.” Yet, despite our collective and private calamities, we look to life’s possibilities instead of looming disaster. Still that shared optimism is getting a little frayed around the edges. Pop culture shows an increasing fascination with dystopian themes. Zombies and tales of dysfunction, hunger and violent cataclysm are big box offce hits. What to make of this? Mark Barz does us all a favor. In this remarkable study he frst leads us through a survey of dystopian literature and its rapid rise in popularity. He surfaces some possible reasons behind this development. But he has a better goal for conscientious seelsorgers. He leads us to ponder the not-so-farfetched possibilities of scenarios that could indeed unravel the world in which we’ve collectively grown all too comfortable. Congregations and pastors are wise to engage in some long range planning to strategize for ministry in the future. Pastor Barz helps us narrow the focus to the essentials: how could we best care for souls in a world without electricity, cell phones or motor vehicles? What will Christians be called to do in an age of scarcity of food, clothing, and lodging? How will the church survive in a time of potential virulent persecution and shortage? I urge you to read this captivating essay with an open mind and heart. Generations of Christians before us have faced this — and more — in confdence and hope. And by the grace of God, our posterity will continue to bear witness courageously to Him who says, “Sure, I am coming soon.” The church’s refrain is perpetually the same: “Amen, Lord Jesus; quickly come!’

Dr. H. L. Senkbeil

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Clarity in Chaos: eeooinoieo oeieotoi

Pastor Mark D. Barz

In the year 2525, if man is still alive If woman can survive, they may fnd In the year 3535 Ain’t gonna need to tell the truth, tell no lies Everything you think, do and say Is in the pill you took today… (Richard Evans, 19691)

From all sin, from all error, from all evil; from the crafts and assaults of the devil; from sudden and evil death; from pestilence and famine; from war and bloodshed, from sedition and from rebellion; from lightning and tempest, from all calamity by fre and water; and from everlasting death: Good Lord, deliver us. (The Litany, circa 15292)

Introduction

consider MyseLf to be a reaListic optiMist. I try to see things positively, to — as Luther so aptly instructed — “put the best construction on everything.”3 IHowever, a sobering and enlightening seminar4 with Uwe Siemon-Netto in the summer of 2012 altered my perspectives. Siemon-Netto spoke on pos-

1 As sung by Zager and Evans, from the album “Exordium & Terminus” (Latin for “beginning and end”). “In the Year 2525” reached number one on the Billboard Hot 100 in July 1969, and was number one on the UK Singles Chart in August and September. 2 This ancient form of prayer has a long history within Lutheranism. Martin Luther said: “Next to the Lord’s Prayer the very best that has come to earth” is the Litany. Source: Gathered Guests: A Guide to Worship in the Lutheran Church (Second Edition), Timothy H. Maschke. St. Louis, Missouri: Concordia Publishing House, 2009. 3 This phrasing from Luther’s explanation of the Eighth Commandment is preferred by the author. Source: A Short Explanation of Dr. Martin Luther’s Small Catechism. St. Louis, Mis- souri: Concordia Publishing House, 1943. 4 Titled, “Faith, Calamity, Persecution, and Vocation,” a fve-day summer extension course of Concordia Theological Seminary, Fort Wayne, Indiana at Grace Lutheran Church, Albuquer- que, New Mexico.

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sible or probable disaster caused by the pastoral tasks in our changing an electromagnetic pulse5 or other and challenging present. man-made design or destruction. This would impact almost everything we use and rely on in daily living. An electromagnetic pulse (EMP) would Part 1: Imagination and change our homes and vocations, Speculation our trade and commerce, our food and travel, our banks and currency, our government and laws (at least, Dystopia Defned how they were both followed and “My Three Sons,” “Leave It To Bea- Christians enforced). Above all, such a calam- ver” and “The Dick Van Dyke Show” would be the ity would — without a doubt — impact are positive and amusing in their and change the visible church: our frst ones — black-and-white depictions of fam- gatherings and structures, our com- ily life in America in the 1950s and and, possibly, munities and caregivers. 1960s. But it’s not only marriages the only ones I came home from that event in Albu- and families that have fractured — to share their querque convinced of three things: over the past ffty years; so have our food and water, frst, we Lutherans needed to learn collective values, expectations and more hymns; second, I needed to dreams. their clothes buy a different bicycle; and third, in and homes. The word utopia was, curiously, the midst of hoarding and scarcity, coined by a contemporary of Martin Christians would be the frst ones Luther. In 1516, a book was written — and, possibly, the only ones — to and published by Thomas More. In share their food and water, their this tale, More described an imagi- clothes and homes. nary and ideal society, free from suf- This paper will offer cultural and liter- fering and poverty. He named it “Uto- ary and political perspectives, bibli- pia.” That invented word — originally cal and Lutheran perspectives, and, expressed in Greek — means “no fnally, observations and sugges- place.” There is, however, a close re- tions for pastors and for the church lationship to eutopia, another Greek in a possible (or probable) time of word which means “good place.” It dystopia. Above all, I will strive to ad- was only in the 20th century that dress the care of souls in such an “utopia” became a more common imagined time with implications for literary and political concept.

5 Electromagnetic pulses (EMPs) are It is a benign word. It simply refers rapid but invisible bursts of electromagnetic to “the perennial human impulse to energy. While they do occur in nature (espe- imagine a fawless society, free of cially in lightning strikes), an E1 EMP is one contradictions and conficts.”6 By byproduct of a nuclear explosion. Such an EMP could take out a large electrical power contrast, “dystopia” is an imagined grid. Simply stated, the lights go out. Any- — and futuristic — place where everything that runs on electricity is shut down. thing is unpleasant; it is a “negative Sources: “Nuclear Bombs Trigger a Strong utopia” in which people lead dehu- Effect that Can Fry Your Electronics — Here’s How It Works” BusinessInsider.com (7 June 2017) and “What Is an EMP, and Could North Korea Really Use One Against the U.S.?” 6 Utopia and Terror In the 20th Century, Popular Mechanics Online (28 September Vejas G. Lielevicius. Chantilly, Virginia: The 2017). Teaching Company, 2003, 4.

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7 manized and fearful lives. Even The Loss of the Dream more, in a dystopia, an illusion of utopia is often maintained by some, How did the American dream be- an elite, or a small cadre of leaders. come an American nightmare? Painting dystopian scenarios is not “You’ve come a long way, baby!” was done simply to show how bad life can the tagline for the newly-introduced become, but to give this imagined re- Virginia Slims cigarette in the late ality emotional weight and impact.8 1960s. We have come a long way from the innocence of earlier gen- Let me assure you, I am not a erations to the jaded cynicism of the 9 “Prepper.” I don’t sing along with present. Trusting naivete has given Zager and Evans or with Barry Mc- way to despair. Guire.10 I’m not addicted to dystopian fantasies. I am not worried about Happy endings for television story- an alien invasion. I don’t lie awake at lines that wrapped up and resolved night fearing a zombie apocalypse. everything in thirty minutes have At the same time, it is prudent — if been superseded by tense conclu- not necessary — for 21st century sions that entice us to return again Christians to ponder a worst-case and again and again. The wholesome scenario. (I prefer and suggest “a — but, often, unrealistic — sitcoms of more-devastating-case scenario.”) an earlier era have been replaced by increasingly bizarre reality TV and by Just as few could have foreseen the captivating and, frequently, violent carnage of trench warfare at the dramas, such as “24,” “Homeland” Marne and Verdun and the Somme and “The Walking Dead.” in the Great War or the destructive power of the two atomic bombs There is another side to the “they dropped over Hiroshima and Naga- lived happily ever after” fairy tales saki, so are we unable to imagine turned into heart-racing, sweaty- the devastating possibilities which palmed viewing. Our American cul- 11 may face humankind before the ture has lost its dream. The an- promised return of Christ in glory. ticipated home in the suburbs with a minivan (for your 2.1 children) was foreclosed on when the real estate bubble burst in 2008. Savings earn 7 A further defnition from Lielevicius: Dys- inconsequential interest; stable em- topia is utopia as nightmare. Utopia and Ter- ployment with the same company ror, 150. for forty years is practically unheard 8 “Christianity in Dystopia,” Peter Halabu. Honors College of Oakland University (Au- of; pension plans — except for union gust 2007), 5,9. members — are as ancient as vinyl 9 “Preppers” is a colloquialism for those records and Tupperware parties; who are making specifc plans and prepara- and the volatility of the stock mar- tions for an apocalyptic event. Online com- ket and of oil and commodity indices munities and websites (of which there are many) include: prepperssurvive.com, urban- makes long-term projections uncer- survivalsite.com, beprepared.com, and sur- tain and unreliable. In a sense, we vivalist101.com. have woken up haunted by this: the 10 Four years before “In the Year 2525” was released, Barry McGuire charted “Eve of 11 Insights in this paragraph were gained Destruction” with these words (written by P.F. from “The Apocalyptic Strain in Popular Cul- Sloan): “And you tell me over and over and ture: The American Nightmare Becomes over and over again, my friend, You don’t be- the American Dream,” Paul A. Cantor. The lieve we’re on the eve of destruction.” Hedgehog Review, 15.2, Summer 2013.

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American dream has turned into a tion.14 In the past two decades, other nightmare. political, cultural, and environmental prompts have heightened the anx- Many in our culture are preoccupied iousness of many. The rhetoric of with predictions of doomsday and “global warming”/“climate change,” depictions of destruction. Numerous has resulted in the perception (by novels and movies echo that theme. some) of an ecological crisis. There Does fction imitate reality? Or might is also a growing economic vulner- reality imitate — and go beyond — ability — and a potential collapse of fction? One journalist is boldly pro- monetary systems — in the Western phetic in stating: “As I steep myself world because of globalization of in this genre, a literature that has a commerce, information, and com- remarkable unity in its diversity, it modities.15 What is the becomes clear that we are (already) response living in dystopia, a post-Christian And what is the response of hopeful world.”12 Christians to these hopeless narra- of hopeful tives? This is simple, but not simplis- Christians to tic: we are all called to be ready to these hopeless Why Dystopian Narratives? offer a gentle and respectful witness narratives? Why this fascination, even obses- “to anyone who asks you for a rea- sion, with darkness and dystopia? son for the hope that is in you” (1 Why has there been an explosion Peter 3:15)16. of dystopian fction, particularly for young adults? Is it because terrorism Reading and Watching has proven that the whole world is no longer safe? Is it, oddly and contra- As I approached this theme, I was dictorily, a way to keep the realities genuinely surprised to discover how of suffering and death at a distance much contemporary story-telling is by imagining the very worst? dystopian. I searched my memory bank for high school and college Early apocalyptic and dystopian literature assignments. I searched works were more abstract in dealing online. I searched my own book- with a potential doomsday.13 I sug- shelves. In all three places I saw nu- gest that in post-World War II years, merous examples. I chose to focus political realities were an impetus for on the literature — with some refer- dystopian books and cinema. The ence to movies and television shows so-called Cold War with its theory with post-apocalyptic themes. of “mutually assured destruction” prompted the fallout shelters with 14 More recent worries over nuclear at- their stark yellow and black signs I tacks by and from Iran and North Korean — including the false alert in Hawaii in February remember from my childhood. The 2018 — revealed both the panic over and the 13 days of the Cuban Missile Crisis acceptance of a sudden catastrophic event. of October 1962 brought home the 15 I am grateful to the Rev. Dr. John Kle- potential reality of nuclear devasta- inig for his perspective and insights on these events — and the perceptions of their signif- cance and severity. 12 “The Rise of Dystopian Nonfction,” K. 16 Scripture references are (unless noted) E. Colombini. First Things, February 2017. from The Holy Bible, English Standard Ver- 13 Some scholars consider Jean-Baptiste sion®, copyright © 2001, by Crossways Cousin de Grainville’s The Last Man (pub- Bibles, a publishing ministry of Good News lished in 1805) to be the frst fantasy novel Publishers. Used by permission. All rights re- with an end-of-the-world scenario. served.

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Here is an overview — listed in order pathy. A religion called “Mercerism” of publication or release — of some entices people to gain induced feel- dystopian story-telling that I have ings of euphoria by gaining others’ read or watched within the past six emotions by gripping an “Empathy months. (Full bibliographic informa- Box.” tion is at the close of this paper.) My The Handmaid’s Tale (Margaret At- summaries will offer, when appropri- wood, 1985) describes a portion ate, reference to the “spiritual” — but of the United States as “Gilead,” not necessarily Christian — content now controlled by the self-righteous of the work. “Sons of Jacob.” They are still in Brave New World (Aldous Huxley, armed confict with armies of other 1932) is, perhaps, the most popular aberrant Protestant “cults.” Biblical and the most prescient of utopian/ allusions and Scriptural quotations dystopian tales. Children are bred are ever-present, though almost al- and born in the “Fertilizing” and ways distorted. The handmaids are “Decanting” rooms to fll the proper echoes of Jacob taking Bilhah as a castes. Christianity is treated farci- wife and having children by her (Gen cally, as an irrelevance. For example, 30:1–5), but these young women “Our Dear Ford” is the address to are used as sexual and reproductive the “Greater Being” in the “Solidar- objects by the ruling men. ity Services.” John (the) Savage is a The Last Ship (William Brinkley, key character; his experiences and 1988) depicts a massive nuclear ca- thoughts mingle Native American re- tastrophe that has left the world un- ligion, Scripture, and Shakespeare. safe and uninhabitable. A U.S. Navy A Canticle for Leibowitz (Walter Mill- ship has managed to avoid the worst er, 1960) was written at the height of the fallout and discovers a small of the Cold War. America is desolate island that becomes their home and depopulated after the “Flame (think Robinson Crusoe greatly mul- Deluge.” Communities of novices, tiplied), even as many long for an monks, and abbots tenuously exist. unreturnable return. While a Roman “New Rome” holds the authority of Catholic priest is a signifcant char- the “Holy Church.” Latin is spoken acter, there is little that is clearly and and sung and quoted throughout. overtly Christian in the narrative. Twenty-six specially-chosen brethren The Children of Men (P.D. James, are sent from the earth to preserve 1992) is set in depressed — but se- the faith. Holy space, holy fre, holy cure and comfortable — England. wind, holy water, and “Holy, Holy, This country and the entire world are Holy” are pertinent phrases used in without hope as no children have prayer. been born for twenty-six years. The Do Androids Dream of Electric last generation born is known as the Sheep? (Philip K. Dick, 1968) is set “Omegas.” The protagonist (Theo on the west coast of America after Faron) is invited to join a small band “World War Terminus,” a catastroph- of dissidents — “The Five Fishes.” Mi- ic nuclear battle. Because so few live raculously and secretly, one woman animals exist, electronic models are in this covert group has conceived cared for by people; hence, the title. and is carrying an unborn child. She Virtual humans (“androids”) can joins in daily prayers with the quasi- mimic humans — but not in their em- priest of the group to which the

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leader responds, “What harm can it The Road (Cormac McCarthy, 1968) do?” As these fugitives try to escape tells of a father and son trekking the State Security Police, the child is across an annihilated American born — in, of all places, a deserted landscape. The father pushes a cattle shed. At his mother’s request, broken shopping cart and carries a Faron baptizes him, remembering pistol as they search for food and words from a rite unspoken and un- shelter. He tells his son that they are used for too many years. (Note: the carrying the “fre.” The father is dy- movie — also titled The Children of ing, but remains fervent and focused Men [Directed by Alfonso Cuarón, on taking his son to the safest place 2006] — alters several key plot and people. Though the setting and points, omits almost all of James’s situation appear hopeless, this fa- references to Christianity, changes ther wants this son to not lose hope. both the mother and the sex of the As this brief survey demonstrates, miraculous child, and does not in- almost every utopian/dystopian clude the baptism of the newborn.) book or movie has some spiritual The Giver (Lois Lowry, 1993) is con- component. Occasionally it echoes sidered a classic in young adult liter- the Christian faith (e.g. A Canticle for ature. Though simply written, the nar- Leibowitz, The Book of Eli, The Chil- rative is compelling. Jonas, a boy on dren of Men). Frequently it distorts the cusp of his twelfth birthday, lives or denigrates the Christian faith in a society with no pain, no hunger, (e.g. Brave New World, The Children no fear, no hatred, no war, and — this of Men, and The Handmaid’s Tale). is not to be missed — no color. He Sometimes it portrays the Christian is chosen to be the new “Receiver of faith as an anachronistic, antiquated Memory.” Learning from an old man, relic (Do Androids Dream of Electric “the Giver,” Jonas will hold the com- Sheep, The Giver and The Last Ship). munity’s past and memories; and he will suffer and suffer for others in do- Dystopia in Young Adult ing so. The unresolved ending is one Literature We may not of light and music and hope. It’s a cultural phenomenon in this yet be living The Book of Eli (Directed by Allen & country, and in much of the Western in a dystopian Albert Hughes, 2010) presents the world: the best- selling books to and United States as bleak, barren and age, but we the most-watched movies by young violent. Curiously, singly-packaged are certainly adults are dystopian in theme.17 We handwipes are, because of their rar- may not yet be living in a dystopian living in ity, used as “currency.” There are no age, but we are certainly living in a a time of more books, for they are dangerous. time of dystopias. Because of their Eli is carrying a satchel, a coveted dystopias. widespread popularity, I’ll offer a treasure that he will let no one see brief review and a few comments or take from him. He believes he pos- about two trilogies: The Hunger sesses “redemption” for mankind. The surprise is that Eli carries a true treasure in his head: he has memo- 17 Between 2000 and 2017, 39 main- stream dystopian or post-apocalyptic novels rized the King James Version and (often as part of a series) were targeted to- delivers this sacred gift (by speaking ward this demographic. A case could even be the memorized text) to a clandestine made that many of the “super-hero” genre of library at the end of his quest. movies are also dystopian or post-apocalyptic in nature.

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Games18 and Divergent19. I am most and, increasingly, young adults are concerned to demonstrate, even in a often flled with uncertainty about small way, why these two series have their futures; these dystopian narra- had such an impact. tives give them models of those who make signifcant choices with signif- Each trilogy features a strong female cant consequences. Theologically, protagonist. In The Hunger Games, these are opportunities to both chal- Katniss Everdeen volunteers to lenge and comfort young adults from be a “Tribute” in order to save her the clear voice of Scripture and with younger sister’s life.20 The narrative the caring voice of our Savior. focuses on humanity against oppressive government and defance against control. The goal is survival. Birth and Death in Dystopian In Divergent, the protagonist is Bea- Narratives trice “Tris” Prior, who — along with other teenagers in dystopian Chica- Beyond the spiritual component, go — strives to break free from her three other themes are dominant in assigned faction. Survival and moral most dystopian literature. These are: upheaval are at the center of their 1) a controlling, oppressive govern- rebellion. ment; 2) conception and childbirth; and 3) planned or violent death. I’ll Why are these two series so popular? speak to the frst theme later, but will Why have they had such an impact? address the second and third at this Why are they so imitated? Here are point. some possible explanations: adolescents — and those in “delayed Fictional writers have imagined di- adolescence” — are moving toward verse but similar scenarios: some- a greater ability to handle complex thing has caused infertility or a great and more abstract concepts, includ- reduction in the number of children. ing moral dilemmas. Adolescents In The Children of Men, no child has are sensitive to real or imagined in- been conceived since the last of justices and often want to test the the “Omegas” was born. In The Last limits of authority. (Witness the walk- Ship, the men have been rendered outs and demonstrations after the sterile by exposure to nuclear radia- Parkland High School massacre on tion, but the women crew members Ash Wednesday 2018.) Adolescents are matched and mated with surviv- ing Russian submariners in hopes 18 This trilogy was written by Suzanne Col- that pregnancies will happen. In The lins and published as The Hunger Games (2008), Catching Fire (2009), and Mocking- Giver, births are carefully regulated jay (2010), selling 27.7 million copies (15 and counted and infanticide is prac- million as print books and 12.7 million as e- ticed.21 In Brave New World, sexual- books). The worldwide earnings for the three ity has been separated from concep- movies were over $2.3 billion. tion; the frst is encouraged — even 19 Veronica Roth is the author of this series, published as Divergent (2011), Insur- by the very young — while the second gent (2012), and Allegiant (2013). Addition- ally, three movies were released in 2014, 21 Sadly, truth is stranger and stronger 2015, and 2016. than fction. Since the infamous Roe v. Wade 20 It has been pointed out by many that decision by our nation’s Supreme Court in the basic plot echoes the Greek myth “The- January 1973, more than 60 million unborn seus and the Minotaur.” The Hunger Games babies have been sacrifced on American al- has transformed the ancient setting into a tars of choice and convenience. See http:// post-apocalyptic world. www.numberofabortions.com/.

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is both discouraged and controlled. We should not be surprised — though In The Handmaid’s Tale, a special we may, rightly, be disappointed and “caste” of young women is chosen to dismayed — that fction imagining a be impregnated because the wives time of dystopia would depict such of the leaders are unable to con- negative extremes regarding mar- ceive. As in The Giver, selective in- riage and sexuality, conception and fanticide is the rule: a child deemed childbirth. In the same way, though imperfect is not allowed to live and at the other end of God’s creative destroyed as a “shredder.” continuum, dying and death are also problematic in most novels of dysto- These dystopian tales — though they pia. are projected into the near or distant future and though many were written Certain “policemen” are charged before legalized abortion and eutha- with seeking and stalking, determin- nasia — reveal signifcant changes ing and then killing false humans in our present culture’s language in Do Androids Dream of Electronic about conception and birth. Promi- Sheep?24 Though it appears much nent in contemporary expression is less violent, older people (or, those “reproduction,” as though children — determined to be no longer useful born and unborn — are a product we and viable) are forced to commit can manufacture at our whim and by mass suicide through “The Quietus,” whatever means we use and choose. a key to what I consider Faron’s “con- As others have articulated more elo- version” in The Children of Men. In- quently than I, the language that has fanticide in The Giver is depicted by been lost in our culture — and that Lowry as a “Release,” complete with is unexpressed in dystopian litera- a small civil ceremony before the ture — is procreation.22 Our affrma- young child is effciently and uncer- tion is that husbands and wives are emoniously discarded into the trash. blessed by God to share in His cre- Law-breakers — as determined by ative work when sexual intercourse distorted biblical injunctions — are results in conception, and rejoice publicly executed at “The Wall” (as does the church!) at a great gift in The Handmaid’s Tale, and the when conception leads to the birth “handmaids” are also given the sor- of a child.23 did task of “salvaging,” the term for 22 See a lengthy and insightful quotation group killing of one who has sinned by Oliver O’Donovan from Begotten or Made? against the pseudo-theocracy. In (Oxford, England: Clarendon Press, 1984, Brave New World, the elderly (those p.39) cited in “Christians and Procreative past the age of sixty) are not killed Choice: How Do God’s Chosen Choose,” A Report of the Commission on Theology and but drugged into a stupor. After they Church Relations of The Lutheran Church— die, the phosphorus from their bod- Missouri Synod (September 1996), p.12. ies will be used as fertilizer for plants The reader is also directed to these addi- and fowers. tional Reports of the Commission on Theol- ogy and Church Relations of The Lutheran Are these fctional scenarios too far Church—Missouri Synod: “Human Sexuality: removed from past or current real- A Theological Perspective” (1981) and “Re- ity? Certainly, there continue to be sponse to Human Sexuality: Gift and Trust” (2012). Lord so that they may offer Him their praise.” 23 The language in the Rite of Holy Matri- Lutheran Service Book Agenda, 65. mony is “God has also established marriage 24 This novel is the basis of the often-vio- for the procreation of children who are to be lent post-apocalyptic movies “Blade Runner” brought up in the fear and instruction of the (1982) and “Blade Runner 2049” (2017).

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repressive governments that wan- society in which she worships, wit- tonly take the lives of their citizens. nesses and works. Genocide is not new; it will not likely Here are my own defnitions. (Before end. Even more, the legalization offering them, I’ll state this: some or widespread acceptance and ap- will choose to see the frst two as op- proval of euthanasia and assisted posite sides of the same coin. I will suicide in European countries and in neither deny nor debate that.) Per- the United States is a telling remind- secution is an overt effort to hurt, er that we already live in a time of harm and kill Christians. Persecution dystopia.25 was promised by our Lord Jesus in the Sermon on the Mount26 and in his “Little Apocalypse” discourse.27 Persecution has been happening for Part 2: Dystopia as Reality 2,000 years. The Epistles of Peter, Novels are one thing; real life is an- the letter to the Hebrews, and the other. And real life may mean the revelation of Saint John all speak real loss of physical and fnancial to the persecuted church of the frst security. Real life may mean that century. There has scarcely been a safety — personal, emotional and time since our Lord’s incarnation, political — is lost or threatened. Real crucifxion, resurrection and ascen- Real life may sion in which believers somewhere life may bring greater challenges to provide great the visible Body of Christ. Real life suffer because they remain stead- may provide great opportunities for fast in confessing the name of Christ. opportunities the Church to speak of real love, real Disdain is the word I’ve chosen to for the Church sacrifce, real treasure, real hope refect an attitude toward Chris- to speak of and real safety. tians, the church, and the Scrip- real love, real tures, which has also been present for 2,000 years. This is apparent in sacrifce, real Four Challenges Facing the the words of Pilate, “What is truth?” treasure, real Church (John 19:20) and of Agrippa, “Do you hope and real There are four related scenarios that think that in such a short time you safety. do and may challenge the visible can persuade me to be a Christian?” Body of Christ. Three are real and (Acts 26:28, NIV). Modern disdain is present. One is imagined and yet the child of anti-materialism and ra- possible. They are persecution, dis- tionalism fully realized in the Enlight- dain, destruction and dystopia. Each enment. And disdain has become one demands faith in Jesus Christ contempt in much of Western Eu- and faithfulness to be the church in rope and North America, especially and in spite of the particular age or (but not only) in the secular universities. Michael Knippa also points out that what is now happening in the 25 As of this writing, the following states United States is that Christianity is have legalized physician-assisted suicide: losing the predominance that it en- California, Colorado, Oregon, Montana (on court appeal), Vermont, and Washington, and the District of Columbia. Currently, nine countries permit euthanasia (Belgium, Canada, Colombia, India, Luxembourg, Neth- 26 See Matthew 5:10–12. erlands,) or physician-assisted suicide (Ger- 27 See Matthew 23 & 24; Mark 13:3–36; many, Japan, Switzerland). Luke 21.

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joyed for many years.28 But this is not mation rings and remains true: “The to be equated with overt and coer- blood of the martyrs is the seed of cive persecution. the Church.”32 At the same time, I’m convinced that The third scenario facing Christ’s vis- a distinction between persecution ible Body is danger. But this is not and disdain is valid. Persecution is the danger of persecution. It is the palpable. Even though most Western danger and destruction that have Christians — especially those who entered our world through Adam and live in the United States — have nev- Eve. Consider, as only two examples, I’m convinced er seen or experienced it, we know the dislocation of Russian and Ger- that a (or, we think we know) what it looks manic Lutherans to Siberia under 33 distinction and sounds and feels like. When Stalin and of our brother and sister and where persecution happens, it Lutherans from Liberia because of between unites the “whole Christian Church civil war in the late 1980s.34 on earth”29 in concern and prayer. persecution Danger may be foods or fres or No Roman emperor is demanding and disdain is tornadoes or hurricanes. Buildings believers to say, “Caesar is Lord” — including churches and schools valid. or to burn just a pinch of incense 30 before his statue , but our fellow others in Antioch. Thus Polycarp was a link to Christians face death for their con- the Apostolic Age. fession of our Lord’s name in many Polycarp was burned at the order of the parts of the world. Proconsul Statius Quadratus. The reason? Because he refused to burn incense to the While persecution may be avoided emperor, Marcus Aurelius. As we might say, by less-than-faithful words and ac- in the words of the Universal Declaration on Human Rights, Polycarp was subjected to tions, when under persecution the “coercion” in matters of “worship” in viola- followers of Christ are strengthened tion of his human rights. by his word, his promises and his Polycarp did not seek this end — he did sacramental gifts.31 Tertullian’s affr- not go out of his way to incur the wrath of the emperor — but neither did he refuse it. He 28 “No ‘Lions of Gory Mane’ – Persecution accepted it with what we might call “a heav- or Loss of Predominance in American Chris- enly indifference.” From Polycarp’s Acts, one tianity,” Michael Knippa. Concordia Journal, of the early Christian classics, we learn his 41.4, Fall 2015. last words, words heard later, in respectful 29 From Martin Luther’s explanation of the imitation, on Christian lips throughout the Third Article of the Apostolic Creed. Empire — Quadratus: “I have wild beasts.” 30 Paul’s words to the church in Corinth Polycarp: “Call them.” Quadratus: “I can have (1 Cor 12:3) to confess with Spirit-given faith you burned to death.” Polycarp: “Do what you that “Jesus is Lord!” are a refection of the please.” : command that a Roman citizen must con- Source “Why Do You Persecute Me? The fess “Caesar is Lord!” And dropping only a Worldwide Struggle for Religious Freedom,” pinch of incense into the fre burning in front William Saunders. A lecture delivered to the of the Emperor’s statue would free the Chris- Family Research Council (2007). tian from the sentence of death for his trea- 32 Tertullian in Apologeticus (c. A.D. 197). son against the state religion. 33 “The Lutheran Church in Russia, with 31 The following account of the death of Special Emphasis on Ukraine: Intertwined Polycarp is borrowed from a lecture by Wil- with the History of Russia,” R. Reuben Drefs, liam Saunders: undated online resource. Around 160 A.D., an 86-year-old man was 34 See especially chapter 7 of A House burned at the stake in what is now Turkey, with Two Rooms: Final Report of the Truth then Asia Minor. He had been a disciple of and Reconciliation Commission of Liberia the Apostle John, and met with Ignatius jour- Diaspora Project, The Advocates for Human neying to Rome to be martyred — Ignatius Rights. Saint Paul, Minnesota: DRI Press, himself had been a disciple of Peter and the 2009.

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and the homes of disciples — may not only in their confession, but also be damaged or destroyed. But bat- by their actions. tles will cease and wars will end. The frst is the Lutheran Church in Waters will recede. Flames will be Germany under Nazism. Though extinguished. Refugees will return many evangelical churches and pas- home or resettle. Structures will be tors cooperated with and were co- rebuilt. And the church’s mission of opted by Adolf Hitler and National proclaiming the gospel, of sharing Socialism, not all were compliant. In Christ’s gifts and of living out mercy the early years of the Nazi regime, toward our neighbors will resume. there were strong voices — of both la- (And it may be enhanced, as the ity and pastors — who spoke against secular community has shared com- the radical German Faith Move- mon loss from and grief because of ment35 and the rising intolerance This one is the calamity.) toward Jews and Judaism. While cer- imagined, but The fourth scenario is dystopia. This tain names may be known to many it may be and one is not yet real, but it may be- (e.g. Werner Elert, Hermann Sasse, come reality. This one is imagined, Paul Althaus, Martin Niemoeller and may bring but it may be and may bring un- Dietrich Bonhoeffer), there were oth- unimaginable imaginable suffering and sorrow and er courageous “protestants.”36 Sig- sufering and struggle. What would happen to the nifcant among these were Johann sorrow and church in a time of dystopia? What Gerhard Behrens, a Lutheran pastor would be the same? What would be in Stade, Lower Saxony, and Carl Go- struggle. different? What would be the par- erdeler, a Lutheran layman who was ticular challenges for the church, her the mayor of Leipzig. pastors and her people, when a dys- Pastor Behrens was publicly ridi- topic government seeks to control culed for his “anti-state” words and her voice and her mission? To state actions. Early in the years of National it pointedly: could the church still be Socialism, Behrens boldly declared the church if the structures and sys- in one sermon: “This is my job … not tems and supplies she has relied on that I am silent like a ‘dumb dog,’ are lost or severely limited? but that I open my mouth to testify to the truth.”37 For his condemnation of Past Situations of Christians in Hitler and Nazi anti-semitism, Mayor Times of Dystopia Goerdeler was frst imprisoned and then executed.38 From his death cell, We are tempted to believe that ours he wrote: “It is important to know is or will be the only time of test- that in the face of this infamy many ing and challenge. This is not only German families displayed a power- wrong, but it is self-absorbed arro- ful spirit of neighborly love, protect- gance. As we ponder anticipated, if not inevitable, dystopia, I invite you to consider four examples among many. Three are related in historical and pastoral ways; the fourth stands 35 Lutherans Against Hitler: The Untold alone. This tangent is included to Story, Lowell C. Green. St. Louis, Missouri: Concordia Publishing House, 2007, 145. demonstrate that — in times of dis- 36 This word is used in the sense of pro- tress, danger, and dystopia — Chris- testing. tians strive to be faithful to our Lord 37 I am still searching for the exact source. 38 Green, 149.

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ing their persecuted fellow citizens ity were Roman Catholic, but many and giving them shelter.”39 were Lutheran — were served by courageous priests and pastors.42 The second historical perspective The author of In the Claws of the Red focuses on the Germanic Lutherans Dragon was one of them. Prisoners and Catholics in post-World War II were visited, sometimes secretly Yugoslavia. Following the defeat of and quietly. Prayers were said. Con- the Ottoman Turks at the Battle of fessions were heard. Christ’s body Vienna in 1683, the Holy Roman Em- was given sacramentally. peror invited and encouraged settle- ment from German principalities into One sign of their strength under areas of Hungary and Austria. Begin- persecution was their willingness to ning in 1712, many German farm- suffer together. The rich image of 1 ers and tradesmen were part of this Corinthians 12:26–27 is evident in Danube-Swabian migration. They this conversation: colonized and tamed uninhabited Father Gruber said to one laborer: swamp-land, transforming — over “You’re very close to the Hungar- time — a wasteland into one of the ian border here. Why have you 40 world’s greatest breadbaskets. not tried to escape?” / “Yes, to Unfortunately, near the end of the take off from here, that would Second World War, and for more be something!” the man mused. than three years afterward, these “See that farmhouse and barn… Danube-Swabians, branded as eth- that, and a hundred yokes of the nic-Germans, were punished by the very best farmland used to be my totalitarian regime of Josef Broz Tito. property.” / Gruber asked, “Why Tens of thousands died by forced la- do you hesitate? The sooner you bor and in concentration camps.41 leave, the better!” / To which the But these Christians — the major- farmer replied, “Look here. Today no family can count on getting 39 The Fabricated Luther: The Rise and its daily bread, and we Swabians Fall of the Shirer Myth, Uwe Siemon-Netto. have become one big family. The St. Louis, Missouri: Concordia Publishing House, 1995, 143. (Lowell Green also re- same fate has … befallen all of us. lates that Werner Elert shielded as many as That means we must stick togeth- ffty students who were being pursued by the er! One can’t just leave, but must Gestapo. p.149.) do whatever he can to help.”43 40 In the Claws of the Red Dragon: Ten Years Under Tito’s Heel. Wendelin Gruber; The third is the case of Slovakian Frank Schmidt, Translator; Anton Wekerle, pastor and bishop Pavel Uhorskai,44 Editor. Toronto, Ontario: St. Michaelswerk, who was imprisoned and tortured in 1988, 9. his native Czechoslovakia in the late 41 Manfred Siller, a member of Crown of Life Evangelical Lutheran Church in San 1940s and the early 1950s. As a Antonio, Texas, was born in Yugoslavia. In young pastor, Uhorskai was a fervent personal conversation, he has shared with servant to the youth of the Lutheran this writer that, from the age of four to seven of care packages, fnally, delivered into this (1945-1948), he and his family were impris- camp. oned near the town of Rudolfsgnad under Ti- 42 to’s communistic rule. (The Lutherans in this Gruber, 110. camp were served by a Pastor Kunz.) The es- 43 Gruber, 84. cape of Manfred’s family to Austria was noth- 44 Uncompromising Faith: One Man’s ing short of miraculous. A guard was bribed Notes From Prison, Pavel Uhorskai; Jaroslav by dollars that were rolled tightly and pushed J. Vadja, Translator. St. Louis, Missouri: Con- into the corrugation of the cardboard boxes cordia Publishing House, 1992.

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Church in Slovakia in his roles of oppressive or opposed to the Chris- chaplain and catechist. However, af- tian church, how do we live faithfully If the left-hand ter the communist takeover of 1948, in God’s right-hand kingdom?” As kingdom is he was arrested, tortured, impris- that question is asked, Gene Veith oppressive or oned and stripped of his preaching offers this caution and clarifcation: opposed to license. In his book, Bishop Uhor- “One kingdom must not and cannot skai45 recounts his own story, but be swallowed up by the other: not the the Christian also confesses the faith and faith- earthly realm by the spiritual, and church, how fulness of other Lutheran pastors not the spiritual by the earthly.”47 do we live who were persecuted or martyred Lutherans offer this insight to the in those diffcult post-World War II faithfully rest of the visible Church on earth: years. in God’s the two kingdoms work together but The fourth and fnal situation is of meet and carry on the confict in dif- right-hand Lutheran Church—Missouri Synod ferent ways, with different weapons. kingdom? layman George (“Bud”) Day. As a Martin Luther, in “On War Against teenager, Day enlisted shortly after the Turk,” articulated those means Pearl Harbor, served in the Korean in this way: “Christianity [goes to War, and — while a United States war] with…repentance, confession, Air Force pilot — was shot down over and prayer; the emperor with his mil- North Vietnam in 1967. Captured itary power.”48 and recaptured and tortured, Day It is possible, even likely, that the was a prisoner of war for fve years. “Kingdom of our Lord and of His Yet his faith in Christ and his trust in Christ”49 will continue to be reviled God never wavered.46 He didn’t just and compromised by the left-hand survive the Hanoi Hilton, Colonel Day kingdom. If this is true in the “toler- continued to pray and witness and ance is God” post-modern culture of hope during days that were darker the West, it is all the more possible than most soldiers have ever expe- in a non-imagined time of dystopia. rienced. Under such a worldview, all religions are equally valid and any faith that The Two Kingdoms is not “inclusive” will be rejected or persecuted. Evangelism — in the bib- In every setting, in every land, at lical sense — would be outlawed and every time, Lutheran citizens ask punished.50 this question: “How do we live out our dual citizenship in the two kingdoms?” But in a time of dystopia — as in a time of persecution — the question (but not necessarily the answer) will be clearer and more challenging: “If the left-hand kingdom is 47 Veith, 29. 48 “On War Against the Turk,” Martin Lu- 45 After his many trials and challenges, ther, Luther’s Works (American Edition), Vol. Uhorskai was elected and installed as Bish- 46, 184. op General of the Slovak Evangelical Church 49 The phrase, from Revelation 11:15, is of the Augsburg Confession in the Czech and used by George Friedrich Handel in the “Hal- Slovak Federal Republic in November 1990. lelujah” chorus in Messiah. 46 “10 Minutes With … Colonel Bud Day,” 50 I am grateful to Gene Veith for these in- Jeni Miller. Blogpost Interview Lutheran Wit- sights gleaned from Christianity in an Age of ness Online, August 9, 2012. Terrorism.

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Part 3: Caring for the ing in death and devastation. What might happen? An electromagnetic Souls of the Redeemed pulse that destroys and debilitates commerce and communication, The Care of Souls Now structures and systems. What might happen? Blessings we have taken This is what pastors in Christ’s church for granted may be lost or severely do: they care for the souls of those limited. The church — against which called, gathered, enlightened and the gates of hell will not prevail (Matt sanctifed by the Holy Spirit through 16:18) — may be compelled to per- the gospel. This is also what pastors sistently prevail without safe and in Christ’s church do: they boldly and sound buildings, without hymnals winsomely preach and teach so that and organs, without projectors and more will share and celebrate their screens, without the ecclesiastical place among those redeemed by the structures of circuits and districts cross. and synods, without universities and While the care of souls involves and seminaries and libraries. Pastors includes visiting — in moments of may no longer have and may no lon- normalcy and in times of crisis — the ger be dependent on computers and saints of God in homes and hospi- cell phones. tals, in care centers and prisons, Yet there might be blessings — even the ministry of the Great and Good great blessings in these losses! Cer- Shepherd’s under-shepherds is also tainly, the frst-century church was in preparation for and in anticipation able to function without all the tools of what may or will be experienced. and trappings of our wired and con- Pastors baptize into the Triune nected society, yet “the Word of the Name, catechize young and old, Lord grew” (Acts 19:20, RSV) as the hear confession and speak freeing gospel was spread by apostles and absolution, proclaim the good news missionaries who traveled by foot, by cart, by horseback and by boat from The gospel can with faithfulness and clarity, conse- crate bread and wine so that those Jerusalem, across Judea, through- be shared and who hunger and thirst for Christ’s out Samaria and to the ends of the souls cared righteousness will be fed and flled, known and explored world. And, for without and speak the Lord’s blessing at the when new parts of God’s creation were discovered, the message of all that we close of the divine service as well as in personal pastoral care and con- Christ’s cross and resurrection were moderns and versation. carried with and by those pursuing we Westerners new frontiers. Indeed, the history of This will not change or end. This assume are the Lutheran Church in the United must not change or end until the re- States — which began before thir- necessities. turn of Christ in glory. And this will teen British colonies frst formed not change or end if a time of dys- “these United States of America”51 topia precedes our Lord’s Parousia. — offers ample evidence that the

51 The earliest reference to Lutherans in The Care of Souls Then North America is from a Jesuit missionary What might happen? Worldwide or along the Hudson River in 1643. Source: The Lutherans in North America, E. Clifford widespread warfare or a biological Nelson, Editor. Philadelphia, Pennsylvania: attack with a “dirty bomb” result- Fortress Press, 1975.

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gospel can be shared (and can still Here is one of Luther’s key points be shared) and souls cared for (and to Hess — and to the Church today: can still be cared for) without all that “Those who are engaged in a spiri- we moderns and we Westerners as- tual ministry such as preachers and sume are necessities. pastors must … remain steadfast before the peril of death.” This is true because “when people are dying, What Must Pastors Do and Be? they most need a spiritual ministry Learning from the Past which strengthens and comforts It begins and What will, what must, pastors do in a their consciences by word and ends with this: 55 time of dystopia? It begins and ends sacrament….” However, Luther did pastors must with this: pastors must and will stay not make unrealistic or arbitrary de- with their focks. mands. He tells Hess: “If someone and will stay The Black Death swept from Asia to is suffciently bold and strong in his with their the west throughout the mid-four- faith, let him stay in God’s name; focks. teenth century, killing — by some that is certainly no sin. [But] if some- estimates — 25 million people, a full one is weak and fearful, let him fee 56 quarter of the population of Europe. in God’s name….” In an earlier but The bubonic plague fnally struck similar letter to Nicholas von Ams- Wittenberg, Germany on August 2, dorf — dealing with the same dread 1527. Though he was not the pas- calamity — Luther concludes by tor of the Stadt- und Pfarrkirche writing: St. Marien, Martin Luther joined in So there are battles without and caring for the souls of the dying and terrors within, and really grim the grieving. Elector John actually ones; … Commend us to the ordered Luther to evacuate, to move brethren and yourself to pray for to Jena with his family for the dura- us that we may endure bravely tion.52 Pastor Johann Bugenhagen under the hand of the Lord and and his family did move — as they overcome the power and cunning shared lodging for a time with Luther of Satan, be it through dying or liv- and his family in the Black Cloister, ing. Amen.57 Martin and Katie’s home.53 Out of this ordeal came a rich let- Now, Before Then ter of pastoral care, of advice and encouragement. “Whether One May We live in this time of inbetweenity. Flee From A Deadly Plague” was From Christ’s ascension until his written by Martin Luther to Johann promised return in glory, the church Hess, a Reformation leader in Sile- worships, works and witnesses. The sia. This open letter was fnished in question has been the same for the frst part of November 1527. It 2,000 years — even as we stand at was promptly published and quickly received widespread distribution.54

52 An Introduction to “Whether One May 55 Ibid., 121. Flee From A Deadly Plague,” Martin Luther, 56 Ibid., 123. Luther’s Works (American Edition), Vol. 43, 57 Ibid., 116. Note: von Amsdorf was a col- 115. league of Luther’s on the faculty at the Uni- 53 Ibid., 117. versity of Wittenberg until he was called to 54 Ibid., 117. serve a parish in Magdeburg in 1524.

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the brink of possible dystopia: “How of “holy imagination.” One antidote should we then live?”58 to Brave New World and The Hunger Games is greater attention to the I’ll offer two perspectives. The frst is writings of C.S. Lewis and J.R.R. Tolk- from several evangelical and ortho- ien. These authors did not ignore dox thinkers. (Those are meant to the brokenness and ugliness of the be adjectives, not labels.) Consider fallen world. However, they imagined some insights, challenges and en- creative and insightful ways of offer- couragements from Anthony Esolen, ing hope, even when all seems dark Rod Dreher and Eric Jacobson. and distorted. For there is hope now In Out of the Ashes, Esolen contends because the fnal battle has already that drab is the enemy, though it been fought and won. is a favorite and telling color of our How should we then live? Esolen times.59 As he speaks of popular urges: by not pursuing “progress,” dystopian books and movies, he ob- but by living on a pilgrimage. As Pil- serves and laments: “Our young peo- grim’s Progress asserts and reveals: ple are not only starved for nature. “Christian is not Christian unless he They are starved for beauty.”60 is on the pilgrimage.”62 Pilgrimage This is not only true in America, it involves self-denial; progress prom- is true in the “civilized” West. And ises self-indulgence. Pilgrimage is it goes back centuries. For there is the way of the cross; progress sup- irony in that the Enlightenment de- poses to eliminate suffering.63 And stroyed much great art, shattering Jesus is himself the way we must beautiful stained-glass windows and travel (Matt 4:18–22; John 14:6). whitewashing over wonderful fres- Esolen writes: coes. Sadly, “what the harbingers of the novus ordo saeclorum did The pilgrim knows we have no not get around to destroying they lasting home on earth and turns slandered.”61 his gaze toward heaven above; the progressive believes we have Dystopian What has been lost — not only in and no lasting home in heaven, and narratives because of the “Age of Reason” — is turns his gaze toward earth, to not only in the visual arts. Dystopian reveal and make it a paradise by means of narratives reveal and refect the loss technology and sheer brute force. refect the … The pilgrim calls upon God; the loss of “holy 58 A phrase popularized by Francis Schaef- progressive calls upon other men, fer in the 1970s, especially with the writing whom he suspects or despises, imagination.” of How Should We Then Live? The Rise and Decline of Western Thought and Culture, Old then he calls up on technology, Tappan, New Jersey: Fleming H. Revell Co, including the technology of gov- 1976. ernment, and fnally, when all of 59 Out of the Ashes: Rebuilding American that breaks down, he calls upon Culture, Anthony Esolen. Washington, Dis- wickedness itself.64 trict of Columbia: Regnery Press, 2017, 35. 60 Ibid., p.37. This reality stands in con- The challenge Esolen places before trast to signifcant men (though they were not us is to live the mark, the character pastors) among America’s founding fathers who saw, experienced, were formed by and 62 As quoted by Esolen from The Pilgrim’s articulated beauty and “Nature and Nature’s Progress from This World, to That Which Is to God.” Source: “By Starlight Undiminished,” Come, written by John Bunyan in 1678. Mark Helprin, First Things (November 2017). 63 Esolen, 183. 61 Esolen, 34. 64 Ibid., 183-184.

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of Christ65, to live and show this in Dreher summons the church now to every aspect of our lives, in “our play, regain a distinctive Christ-like cul- our work, our family life, our reading, ture, taking back what belongs to our schools, our dances, our firta- the Body of Christ. For example, he tions, our care of the sick, our neigh- contends that worship has become borhoods, our bearing of children, a consumer activity, as many have our last moments as we bid the falsely believed that ancient and in- world farewell.”66 This is how we live herited forms are less than authen- now; this is how we must live then. tic. He believes that the work of God in our lives — individually and corpo- Dreher has written The Benedict Op- rately — is diminished and shallower tion, a diagnosis of and a prescrip- and slower to grow when we ignore tion for Christians now living in a how our spiritual ancestors in the “post-Christian world” (his phrase), faith talked and prayed and lived in a culture of death. His words are, 70 at times, harsh. His words are, at the and worshiped. Christians same time, insightful and inspiring. Is the future brighter? Not in certain in the Dreher is convinced that believers ways that are the world’s measure- must come out of exile in “Babylon” ments. Christians in the postmodern postmodern and choose to “be separate, some- West need to prepare to be poorer, West need to times metaphorically, sometimes more marginalized and of less infu- prepare to be 67 literally” or our faith will not survive ence in and on the culture. And what poorer, more past two more generations. are believers willing to suffer be- marginalized While he doesn’t speculate or proj- cause they bear the name of Christ? ect a dystopian scenario, Dreher In the end, it comes down to what and of less speaks to the culture we know, the believers are willing to suffer for infuence in culture that is typifed by selfshness the faith. Are we ready to have and on the and isolation, materialism and he- our social capital devalued and culture. donism, the culture that may have lose professional status, includ- trapped and enslaved the church. ing the possibility of accumulat- But living differently is not merely ing wealth? Are we prepared to about the survival of Christians and relocate to places far from the a Christian sub-culture. Dreher as- wealth and power of the cities of serts: “If we are going to be for the the Empire, in search of a more world as Christ means for us to be, religiously free way of life? It’s go- we are going to have to spend more ing to come to that for more and time away from the world”68 — in more of us.71 corporate prayer, in intense spiritual Eric Jacobsen is not as well-known training and as intentional commu- as Esolen or Dreher. In Sidewalks in nity. For “we cannot give the world the Kingdom, he writes and refects 69 what we do not have.” on “new urbanism” as it impacts and intersects with the Christian faith. It 65 Ibid., 186. may be an over-simplifcation on my 66 Ibid., 188. part, but Jacobsen critiques urban 67 The Benedict Option: A Strategy for sprawl and the American love af- Christians in a Post-Christian Nation, Rod Dreyer. New York, New York: Penguin Ran- dom House, 2017, 18. 68 Ibid., 19. 70 Ibid, 103. 69 Ibid., 19. 71 Ibid., 192.

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fair with the car.72 Our drive to drive communities — connected by “side- that grants “freedom,” has resulted walks in (and for) the kingdom” — in isolation and independence from may provide the space and the place others. Consider: HOV (“High Occu- for witness and mercy. pancy Vehicle”) lanes in many cities require only two people in the car or pickup or SUV. And endless sub- Witnessing of and to Death urban neighborhoods (I live in one) What do Christians say? How do we with cookie-cutter house after house speak the call of Scripture and the often segregate young from old, sin- voice of our Lord to a culture that is gles from families, the abled from both preoccupied with death and, the physically-challenged. yet, in denial about or ignorant of the Jacobsen doesn’t begin to hint at three interconnected realities: spiri- a post-apocalyptic America, but he tual, physical and eternal death? does accurately describe an individ- Words and actions from a previous ualistic culture and then observes: time of challenge guide us. The Lu- If we are inconvenienced or an- theran reformers were confronted by noyed by living, working, and play- common and widespread death. (I ing in the company of our fellow have spoken earlier and specifcally human beings, perhaps we need of the Plague.) Our Lutheran ances- liberation from our selfshness tors also dealt with a Roman Catho- and our willfulness rather than lic devotional approach called ars [the assumed freedom of] a mas- moriendi (the “art of dying”). Sadly, sive home on a two-acre lot…. there was no gospel in this practice Living in close proximity to our of piety, only uncertainty about wor- neighbors forces us to make com- thiness before God in the face of promises of our needs and wants certain punishment in purgatory and — sometimes allowing us to learn hell.74 There was also the common the difference between the two.73 superstition in much of Germany of [The italicized words are this writ- the “wandering dead” or “wandering er’s.] spirits” — souls returning after death to appeal to the living for masses His book intrigued me, prompting and vigils to speed them out of their me to consider how living in a city fateful stay.75 center or, even, in a small town can be a step toward Christian commu- In response to these teachings and nity. And this alternation in lifestyle fears, Martin Luther and others may not be by choice. This may be modifed — make that, “evangelical- compelled if structures and systems ized” — the liturgical burial practices (highways, bridges, cars, fuel, tires, and funeral preaching. Robert Kolb traffc signals) are lost or severely writes: limited. Even more, these close com- The new evangelical church or- munities may be a necessity for both ders prescribed singing songs of safety and dependence. And these joy and hope in the resurrection which Christ shares with His peo- 72 I’m old enough to remember the jingle: “See the U.S.A. in your Chevrolet!” 74 “The Reformation of Dying and Burial,” 73 Sidewalks in the Kingdom: New Urban- Robert A. Kolb, Concordia Theological Quar- ism and the Christian Faith, Eric O. Jacobsen. terly (81:1&2), January/April 2017, 78-79. Ada, Michigan: Brazos Press, 2003, 28. 75 Ibid., 79.

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ple. Slowly, the funeral sermon broken, and troubled conscience”80 began to assert itself as the cen- in order to give “consolations for terpiece of the burial rites….76 death and for the trials of death.”81 Luther’s funeral sermons called for Death is always contrary to God’s repentance in view of God’s ultimate creative intention and design. Death judgment on every person’s sin, but is always near. This was so for the — even in the face of death — pro- Reformers, just as it is so for believ- claimed forgiveness toward life and ers in the 21st century. Death is al- salvation won by the cross of resur- ways the enemy. But the Church has rection of Jesus Christ.77 spoken and will continue to speak with Christ’s own voice in times of One of Luther’s former students, persecution and dystopia: “I am the Johann Spangenberg, strongly ex- Resurrection and the Life” (John emplifed evangelical pastoral care 11:26) and “I go to prepare a place through preaching. In 1548, shortly for you” (John 14:4). before he died, Spangenberg published A Book of Comfort for the Sick and on the Christian Knight. The Theology of the Cross He pointed dying Christians to the “CRUX sola est nostra Theologia.”82 comfort of God’s salvifc work in Holy Martin Luther could express this in- Baptism and the Lord’s Supper so sightful truth in no other way: “The they could cast all their “concerns, CROSS alone is our theology.”83 Oth- What does burdens, fears, and tribulations into ers have written tomes on this great God always the lap of the Christian church”78 insight. I will attempt to offer some and, so, to Christ Jesus himself. do? He works application of this theme as it re- Another student of Luther, Andreas in hidden lates to the care of souls in a time Poach, was a pastor in Erfurt. In of dystopia. ways; He recalling his pastoral care at the works to deathbed of Matthaus Ratzeberger, Refecting on the Lutheran Church in he preached that this dying man had Russia under atheistic communism, reveal His his wife read Psalm 22 to him and, Paul Muench observes: “Suffering is gifts and His as its profound words pointed to our pain … Suffering came into the world grace through Lord’s crucifxion, stated: “That is 80 Handbook of Consolations: For the our redemption.”79 these hidden Fears and Trials that Oppress Us in the ways. Early in the next century, another Struggle with Death, Johann Gerhard; Carl L. Beckwith, Translator. Eugene, Oregon: Wipf writer spoke to fears and trials and and Stock Publishers, 2009, 5. death. Johann Gerhard, a parish 81 Ibid., 5. pastor and a theological professor, 82 The capitalization — even in Latin — is wrote to give counsel to his fellow Luther’s! The Theology of the Cross for the pastors and fellow Lutherans. His 21st Century, Alberto L. Garcia & A. R. Victor “Handbook of Consolations” was Raj, Editors. St. Louis, Missouri: Concordia Publishing House, 2001, 8. written in 1611, even as Gerhard 83 The original quotation in German is grieved the deaths of his newborn from D. Martin Luthers Werke: Kritische son and of his wife. He addressed Gesamtausgabe (Weimar: 5.176.32-33) as his words to all “those with a contrite, referenced by Steven Hein in Where Christ Is Present: A Theology for All Seasons on the 76 Ibid., 80. 500th Anniversary of the Reformation, John 77 Ibid., 84. W. Montgomery & Gene E. Veith, Editors. 78 Ibid., 88-89. Irvine, California: New Reformation Publica- 79 Ibid., 88-89 (quoting Poach). tions, 2015, 194.

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because of sin … Suffering becomes more like a warehouse. God could positive not because the Christian be hidden — in a time of dystopia — suffers but because of what God when believers are gathered in the does.”84 What does God do? What basement of a collapsed home or in does God always do? He works in a secluded barn or in a hidden cave. hidden ways; He works to reveal His And he will make himself known gifts and His grace through these when the gospel is proclaimed and hidden ways. While “Man hides his confessed by those baptized into our own things in order to conceal them; Lord’s death and resurrection. For God hides His own things to reveal “All newborn soldiers of the cruci- them.”85 fed, bear on their brows the seal of Him who died.”87 And the hiddenness of God, in pain and struggle, in disdain and dan- Though he was not writing directly ger, in persecution and dystopia, is about the theology of the cross, proof that the cross is our theology. Luther summarizes it well in these For there is no glory, there can and words from his introduction to the will be no human glory in the loss of Revelation of St. John: much or all of that on which we have If only the word of the Gospel rebuilt our hopes and our foundations. mains pure among us, and we Recall the broken-hearted words of love and cherish it, we shall not the disciples on the way to Emmaus doubt that Christ is with us, even on Easter afternoon: “We had hoped when things are at their worst. that he was the one to redeem Is- As we see here in this book, that rael” (Luke 24:21). Yet the theology through and beyond all plagues, of the cross “is a realistic faith that beasts, and evil angels Christ is recognizes hardship, frustration, nonetheless with His saints, and and failure, transfguring them with wins the fnal victory.88 the grace of God.”86 It is the deepest expression of God’s truth and revelation. “Lord, Have Mercy” — Challenges in a Time of Dystopia God is present, though he is not seen He is hidden in the ways that we expect or that we Almost every depiction of a dysto- would have designed. He is hidden pian society has a negative per- in nakedness, in swaddling clothes in a manger. He spective on government. Those who wearing only is hidden in nakedness, wearing only study this literary genre consider a spiked crown a spiked crown on the cross. He is We, written by Yevgeny Zamyatin, to on the cross. hidden in his word and sacraments be the frst 20th century dystopian — whether in an ornate stained- novel. This story, by a Russian writer, glass-flled sanctuary or in a hum- is clearly a protest against Marxism- ble metal-framed church that looks Leninism and the rise of communism. Restrictive, repressive regimes 84 “The Witness of the Cross in Post-Marx- are depicted (or invented) by many ist Russian” by Paul Muench in The Theology of the Cross, 150. 85 “The Spiritual Life of the Christian: 87 George Kitchin (1827-1912) in Luther- Cross and Glory,” Steven Hein in Where an Service Book #837, stanza 3. Christ Is Present, 197. 88 Luther’s Works: Word and Sacrament I 86 Christianity in an Age of Terrorism, (American Edition, Volume 35), H. Theodore Gene E. Veith. St. Louis, Missouri: Concordia Bachman, Editor. Philadelphia, Pennsylva- Publishing House, 2002, 34. nia: Muhlenberg Press, 1960.

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other dystopian writers.89 In more announcing their presence and their recent narratives, one is more likely programs. There may be secret Bible to read of a total collapse of govern- studies to both strengthen present ment structure leading to anarchy or believers and to instruct new con- isolated autonomy. verts. There may be divine services held in homes — even in rotating How might the kingdom of the left- homes so that there is no disclosure hand (which is still God ruling through of where and when the visible Body appointed leaders90) impact or in- of Christ is gathering. There may be hibit the care of souls? Under what baptisms without Midwestern or Lee conditions would it be necessary to County, Texas baptismal dinners. practice civil disobedience? Might And there may be less frequent cel- we be compelled to break certain ebrations of the Lord’s Supper be- laws — whether under a disdainful cause there are fewer pastors and state or a persecuting state or a dys- less access to unleavened bread topian state — in order to gather for and grape wine. worship or Bible study?91 Will those And there who confess the name of Christ face But there must and there will be evan- must be the temptation of compromise by gelism, a bold telling of the mighty burning even a pinch of incense to deeds of God (Acts 2:11), so that the ongoing acts the Emperor?92 Will pastors fnd it Holy Spirit might breathe faith into of mercy for necessary, following Acts 4:18–20 the hearts of new Christians. And the broken and 5:29, to face arrest and impris- there must be ongoing acts of mercy and hurting onment rather than silence their for the broken and hurting among us proclamation? Will they disobey men and around us, even as the Bride of among us and and obey God in order to bring the Christ is profaned and broken and around us. gifts of God in word and sacraments, hurt by sin and error and evil, by in care and mercy, to their scattered the crafts and assaults of the devil, focks and to those who have not yet by pestilence and famine, war and heard the Shepherd’s gracious voice bloodshed, sedition and rebellion.93 (John 10:16)? Matthew Harrison expresses it this The church under persecution — in way: “The Kyrie is both a confession the past and in the present — pro- and a proclamation of truth about vides a model for the care of souls. us and the world in which we fnd There may be underground (quite ourselves.”94 In the praying — si- literally!) churches. There may be lently or aloud — and the chanting — clandestine communities rather alone or corporately — of the Kyrie, than congregations with LED signs the Church is confessing that Jesus Christ, God enfeshed for us, is the 89 Brave New World and 1984 are the most overt examples. only source of mercy, received and 90 See Romans 13:1-4 and Isaiah 44:28; shared, in our otherwise merciless 45:1. life in the wilderness.95 91 Farshad is a newer Christian — and a brand-new Lutheran — raised under Islam in Tehran, Iran, now living in San Antonio, 93 “The Litany,” Lutheran Service Book, Texas. He heard, believed and confessed the 288-289. gospel while in Iran, but was in danger of be- 94 Christ Have Mercy: How to Put Your ing betrayed to the police (the Ministry of In- Faith in Action, Matthew C. Harrison. St. Lou- telligence) when he met with other believers is, Missouri: Concordia Publishing House, to learn more about following Christ. 2008, 20. 92https://www.theopedia.com/polycarp 95 Ibid., 20.

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Two books on “mercy” have recently of Christ crucifed as sacrifce for ev- been published by The Lutheran ery sin — even the sins of those who Church—Missouri Synod. Both are mock and hurt the church. We speak rich with insight and encouragement to those baptized into Christ — and for the present time and in the fac- to those yet to be baptized into his ing of the unknown future, dreary or dying and rising — so that, together, deadly or dystopian.96 These offer we will confdently sing: help for the care of souls in a pos- Death, you cannot end my glad- sible or probable time of dystopia. ness: I am baptized into Christ! Caring for souls must be incarna- When I die, I leave all sadness To tional care. It is care within the Body inherit paradise! of Christ for those given bodies and Though I lie in dust and ashes whose bodies are suffering. This Faith’s assurance brightly fashes: mercy is because of and through the grace of the Embodied One. This in- Baptism has the strength divine 98 carnational care has strong implica- To make life immortal mine. tions for how the bodies of Christians How do we then live? We can bear must be treated — even if a dystopi- the uncertainty and the unpredict- an government would burn them to How does ability, the ebb and fow of history recover the phosphorus for fertilizer — and of the speculative “history” the church as in the dystopian society Huxley depicted in dystopian literature — by prepare for imagined in Brave New World. entrusting our days and times to God 99 a possible or What do we say (what do preachers who is hidden within it , and who is probable time say) in a time of crisis or calamity, hidden in Christ’s church. of dystopia? disaster or dystopia? Carl Ficken- scher’s counsel is simple: we say no Vocations as Signs of Care By afrming more and no less than God’s word the vocations of hope. We speak the certain prom- God works through vocations. He God has given ise of Jesus: “I am with you”97 (Matt gives life through the vocations of 28:20). We speak prophetically, in husbands and wives. He gives dis- to us. the sense that we apply God’s writ- cipline and nurture through the vo- ten and revealed word to the chal- cations of fathers and mothers. He lenges and questions particular to feeds and heals through the voca- that day or that setting. We speak tions of farmers and bakers, doctors and pharmacists. And God works in 96 The books are: Mercy in Action: Es- says on Mercy, Human Care and Disaster the vocations of family and of the Response, Ross E. Johnson, Compiler and church’s ministry to care for the pre- Editor. St. Louis, Missouri: The Lutheran cious sheep of the Good Shepherd. Church—Missouri Synod, (2015) and The Mercy of God in the Cross of Christ: Essays How does the church prepare for on Mercy in Honor of Glenn Merritt, Ross E. a possible or probable time of dys- Johnson & John T. Pless, Editors. St. Louis, topia? By affrming the vocations Missouri: The Lutheran Church—Missouri God has given to us. Parents are Synod (2016). These had sat on my book- shelf for months without a single page turned 98 Erdmann Neumeister (1671-1756) in or a solitary sentence highlighted. No more! Lutheran Service Book #594, stanza 4. Though each one deserves a full review, I will 99 A paraphrase of some strong words of leave that to another writer at another time. Heinrich Bornkamm, quoted by John Pless 97 “Sharing the Gospel in Time of Suffer- in “Theology of the Cross as Pastoral Care in ing,” Carl C. Fickenscher II in Mercy in Action, Times of Disaster” in The Mercy of God in the 154. Cross of Christ, 286.

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to teach their children “the Lord’s encouragement to each other in spo- Prayer, the Apostolic Creed, and the ken, silent, written, visual and non- Ten Commandments” and to “place verbal ways. The places of assembly in their hands the Holy Scriptures may be far different from those we and provide for their instruction in know now, but different and unusual the Christian faith.”100 If this is true places may be consecrated by their in “normal” times, it is even truer as use not by a formal rite of dedication. we face uncertain days. Fathers will Third, pastors will still and always be be priests in their homes to ground needed to serve the Body of Christ. their families in the truths of God’s Though these men may not have or word and in the gifts of forgiveness, be able to have a visible and public life and salvation found in Christ Je- These pastors status — they may be compelled to sus alone. work at other jobs to support them- will be In addition, husbands and wives selves and their families — they will providers of will sacrifce to care for and protect strive to care for the souls of God’s spiritual care their children. They may choose to people with our Lord’s Means of in the face retreat from the culture in order to Grace: preaching, teaching, baptiz- do this. Brothers and sisters, sons ing, absolving and serving the Holy of despair and daughters, will also care for and Supper. And these pastors will be and death, serve each other as distress or dan- providers of spiritual care in the face speaking hope ger or dystopia are faced. Genera- of despair and death, speaking hope tions may need to share a home — a and comfort from God’s word. and comfort simpler home — in order to provide from God’s The following story was told to me necessary food and protection when over twenty years ago by a member word. the world as we know it has devolved of Crown of Life Lutheran Church. He into chaos. was convinced that he had read it as a commentary in a national news- Lessons to Learn and Remember magazine some years before. This is how I remember his telling: What can we learn from the persecuted of the past and the present? During the dictatorial rule of Idi First and foremost, we can learn Amin in Uganda (1971–1979), from the vast cloud of witnesses the Anglican Mission Society of (Heb 12:1) — the millions of believers England sent a letter to their of- before us, the souls of those already fce in Kampala. “What shall we in our Lord’s glorious presence — to send you?” they asked. “What do be faithful, even to the point of death you need the most?” they queried. (Rev 2:10). They assumed the reply would be something for children or Sunday Second, we can learn to give high School leafets or even Bibles. But value to the community of believers. the answer was this: “Send us Though it may be diffcult or danger- clerical collars. Send them quick- ous or impossible to gather for pub- ly. That way we will know who our lic worship, Christians can still offer pastors are when we are being 101 100 These phrases are borrowed and rounded up to be shot.” slightly adapted from the liturgy of Holy Bap- tism from Lutheran Worship, The Commis- sion of Worship of The Lutheran Church— Missouri Synod, St. Louis, Missouri: Concor- 101 I have been unable to corroborate this dia Publishing House, 1982, 200. anecdote.

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Holy & Hopeful Imagination “hymnals.” They will recall certain hymns, sing them for us, and teach I’m going to imagine — and ask you them to us.103 to imagine with me — what the local- ized church may look like and what This may be so, but the church in a her pastor may or must do to care for time of dystopia must know a suff- souls in a time of dystopia. cient number of hymns. When I re- turned home from the Siemon-Netto As I wrote near the beginning, one seminar in Albuquerque, I did not of my three “A-ha!” discoveries when go out and purchase a new bike, I drove home from New Mexico in but I did offer this challenge to the 2012 was that I should obtain a dif- adult Bible class at Crown of Life in ferent bicycle and an ample supply San Antonio: “Name the ten hymns of tubes and patch kits. My bike, you that all Lutheran-Christians should see, is a skinny-tired, steel-framed, know.” (And I meant: “That Luther- road-racing Trek. It’s served me well an-Christians should know all of the for almost thirty years. But, if there words by heart.”)104 I did not ask for are no cars (or cars but no fuel), I lists of their ten personal favorites; may need to cycle in order to gather rather, I asked God’s people to con- with God’s people for word and sac- sider those hymns that would pro- rament ministry. I need a bicycle with claim Christ, confess the faith and wider tires, and with a frame that the key Scriptural truths we affrm, can carry certain goods with me. and lead us through the church year. I wonder if this might be the reality: The responses were gratifying. Peo- only a handful of believers across ple gave serious thought to what San Antonio can gather on a Sun- we all should know well so that the day for the divine service. So, on Church’s song could continue to Mondays, I will have to pedal to a echo — even if we have no hymnals cluster of confessing Christians ff- to hold and no instruments to lead teen miles to the west on the edge our singing. of Leon Springs. On Tuesday, I will do the same by riding twelve miles Obviously, we need more than ten north toward Bulverde. And, on hymns. My opinion is that the num- Wednesday, my journey will take me ber could be forty. This would be almost twenty miles east near Con- the new Kernlieder of the Evangeli- 105 verse102. cal Lutheran Church. Could these But how will we worship? How will I 103 An individual may be or serve as read and proclaim the word of God? the “choir,” for the role of the choir in the church’s worship is not to sing for the con- Will books be lost or destroyed or gregation as though they are performers and banned? How will we pray? Will I and the assembly is the audience. The role of the we have committed prayers — and choir is to sing for the congregation, to sing Psalms — to our hearts? How will we in our place, to give voice to our corporate sing both the liturgy and hymns? We song. 104 will need to know hymns. Doubtless, “It was my Oma who taught me the great Lutheran hymns (during World War there will be some in the community II in Leipzig, Germany)” Uwe Siemon-Netto of the faithful with better memories. said to me in a phone conversation in March Perhaps these saints will be our 2018. 105 Kernlieder is German for “core songs.” 102 These are all communities or smaller These paragraphs reference and refect ideas towns surrounding San Antonio, Texas. shared with and by Pr. Gregory Truwe (phone

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hymns be sung in “unison” with con- erything has fallen apart, what will fessional Lutherans from around the hold the Body together? It will be our globe, though they are sung in a va- faithful God faithfully speaking in his riety of languages? I would pray so! word and faithfully keeping his promises. And this should begin happening now, in anticipation of challenging But what will the pastors do — the The Church times ahead. And, if a time of dys- pastors who are yet alive and able- will be blessed topia never happens, the Church will bodied and, yes, bold in Christ? by puting be blessed by putting more of her What will they be? What must they more of her songs into the hearts of Christ’s fol- do? What strategies of evangelizing, lowers, which will serve well in corpo- catechizing, gathering and caring for songs into rate worship, in family devotions and souls must continue? the hearts in personal piety. Even more, the First, these pastors will be signs of of Christ’s care of souls facing impending death Christ and of His presence in and followers. — and their loved ones — would be for his church. They will visually and enriched. I have often said (although verbally represent Jesus. When they I’m sure I borrowed these words are seen in bleak and barren places, from another Christian): “I want my pastors will demonstrate and declare loved ones to sing me into heaven.” that the Shepherd has not forgotten Of course, I will not choose how and his sheep. They will demonstrate when I will die. But my prayer is that and declare that the Shepherd is still my children and my grandchildren caring for wounded sheep. They will will be near me, singing the church’s demonstrate and declare that the song and the church’s songs as I Shepherd wants his sheep — and take my last breath before my soul those not yet in his fock — to hear is called to be in Christ’s presence. his gracious voice. Second, pastors will continue to be What Must Pastors Do and Be? what the Apostle Paul calls them in Preparing for the Future 1 Corinthians 4:1: “stewards of the The future — whatever the future is mysteries of God.” They will con- — will bring different challenges and tinue to proclaim the mystery of the different opportunities to the visible word made fesh (John 1:14) and Body of Christ. This may be through the mystery of reconciliation of all the disdain of a post-Christian cul- through the cross (Eph 3:3–6). They ture. This may be through direct will continue to baptize young and persecution from within our country old into the Triune Name. (And so or by invaders. This may be through will lay Christians if and when pas- disastrous, apocalyptic events, leav- tors are not present or alive.) They ing the world in a dystopia until the will continue to hear confession and Parousia. pronounce absolution, perhaps often at the deathbeds of prisoners When everything has changed, what and those soon-to-be martyred. They must remain the same? When ev- will continue to bring the treasure of conversation), Pr. Richard Stuckwisch (un- Christ’s forgiveness with the bread published document), Rev. Prof. Paul Grime and the wine of the Lord’s Supper (phone conversation), Kantor Matthew Ma- so that hungry and thirsty souls will chemer (phone conversation) and Kantor Phillip Magness (e-mail exchange). [See also taste his body and blood and see Appendix A.]

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and rejoice in this foretaste of the able future chaos? We do and must feast to come. speak beauty to brokenness. We do and must speak hope to despair. Though ads on talk radio intrigue We do and must speak peace even me, they do not convince me. I do not in danger. We do and must speak have plans to purchase a dehydrator God’s promises in uncertainty. We to preserve food for our family or lay do and must speak and bring God’s in a 25-year supply of nutrition.106 gifts when all is lost. And we do and Perhaps that’s denial; perhaps it’s must and will pray as we sing: proof that I am not fully convinced that a time of dystopia is impending. Lord, give us faith to walk where However, I am closer to beginning You are sending, to stockpile an ample supply of un- On paths unmarked, eyes blind as leavened hosts and bottles of grape to their ending; wine. And the frst and the last object Not knowing where we go, but I will grasp in hand before our sanc- that You lead us – tuary is locked or leveled will be the silver chalice. This will be my blessed With grace precede us.107 burden carried on the road. This is so that — even in the potential loss of so much in a time of dystopia — the Amen. Come, Lord Jesus. precious body and blood of Christ will be served to strengthen his sur- viving and struggling disciples. I will do this trusting the promise of The Rev. Mark D. Barz our Lord in His Word: is pastor of Crown of Life Lutheran Church in Who shall separate us from the San Antonio, TX love of Christ? Shall tribulation, or [email protected] distress, or persecution, or famine, or nakedness, or danger, or sword? ... I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord (Rom 8:35,38,39). What is the clarity the church — and her pastors — bring into the present chaos and the possible or prob-

106 “Enjoy the comfort in knowing you have the essential foods your family will need to survive an emergency or natural disaster!” So boasts the ad copy for the Nutristore 1-Year Premium Food Kit available from Costco for a mere $6,000 (9 March 2018). 107 Stephen P. Starke (b. 1955) in Luther- an Service Book #667, stanza 5.

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Appendix: Western Church from Christians in Africa.110 This list is not defnitive; it “A Proposed List of ‘Core is offered as a starting point for dis- Hymns’ for a Time of Dystopia” cussion, praying, and planning. As noted early in this paper, I have May the church’s song echo long, come to the conclusion that, in antic- may it steal “on the ear the distant ipation of persecution and/or dysto- triumph song,”111 giving voice to pia, individual Christians and the vis- praise and proclamation, confession ible church must put more hymns in and consolation. our hearts and in our heads.108 Why? We may not have hymnals when we Note: All forty hymns (and their numbers) are from the Lutheran Service Book. gather to devote ourselves “to the apostles’ teaching and the fellow- Advent: ship, to the breaking of bread and “Savior of the Nations, Come” the prayers” (Acts 2:42). [332] Holding on to these spoken and sung “O Come, O Come, Emmanuel” treasures will certainly challenge the [357] Church in North America and in Eu- rope where our cultures have long Christmas: neglected and all-but-forgotten the “Of the Father’s Love Begotten” oral transmission of story. This is, [384] unfortunately, also an issue in parts “Let All Together Praise Our God” of the world considered less-devel- [389] oped because of the omnipresence of cell phones and tablets.109 Epiphany: The ‘Core Hymns’ that I propose are “O Morning Star, How Fair and not a formal Kernlieder. Instead, I Bright” [395] have chosen a variety from the rich “The Only Son from Heaven” [402] repertoire of ancient and modern Transfguration: hymnody, including gifts given to the “Jesus on the Mountain Peak” 108 This is not to discount the importance [415] of memorizing Scripture, the Small Cat- Lent: echism and the liturgy of the divine service (as well as certain Prayer Offces) by all the “On My Heart Imprint Your Image” living saints. A greater responsibility clearly [422] lies with pastors as they care for the souls redeemed by our Lord. In addition to hymns “My Song Is Love Unknown” [430] and the common liturgy, Christ’s under-shepherds should commit to memory the Baptis- Holy Week: mal Liturgy, Individual Confession and Abso- lution, the Commendation of the Dying and 110 This insight on the task of missionaries the Committal Service. is worth considering: their role is to “make 109 In an e-mail conversation, Phillip Mag- clear that the Church is a colony of heav- ness shared this observation with me from en and not a colony of one of the western his times of serving the Church in west Af- peoples.” A Faith for This One World, Lesslie rica: “African memories are stronger (oral Newbigin, New York, New York: Harper and tradition, less media, cultural traditions) and Brothers Publishers, 1961 (p.10) as quoted so I experienced plenty of times where they by Rebecca Bartelt in “Bold in Confession, either learned things par cœur quickly (“by Humble in Methodology” (see Bibliography). heart”) or showed that they had taken things 111 William W. How (1823-1897) in Lu- to heart” theran Service Book #677, stanza 5.

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“When I Behold Jesus Christ” “O God, O Lord, of Heaven and [542] Earth” [834] “The Lamb” [547] “Listen, God Is Calling” [833] Easter: Baptism: “Christ Jesus Lay in Death’s “God’s Own Child, I Gladly Say It” Strong Bands” [458] [594] “At the Lamb’s High Feast We “See This Wonder in the Making” Sing” [633] [593] “I Know That My Redeemer Lives” Lord’s Supper: [461] “What Is This Bread?” [629] Ascension: “O Lord, We Praise Thee” [617] “A Hymn of Glory Let Us Sing” Commandments: [493] “These Are the Holy Ten Com- Pentecost: mands” [581] “O Day Full of Grace” [503] Confession: Trinity: “Your Heart, O God, Is Grieved” “Holy God, We Praise Thy Name” [945] [940] Creed: End Times: “We All Believe in One True God” “Wake, Awake, for Night Is Flying” [954] [516] “We Praise You and Acknowledge “For All the Saints” [677] You, O God” [941] Redemption: Prayer: “Dear Christians, One and All, Re- “Hear Us, Father, When We Pray” joice” [556] [773] “Salvation Unto Us Has Come” Death & Burial: [555] “No Saint on Earth Lives Life to The Word: Self Alone” [747] “Lord, Keep Us Steadfast in Your “Lord, Thee I Love with All My Word” [655] Heart” [708] “Thy Strong Word” [578] The Church: “A Mighty Fortress Is Our God” [656] “The Church’s One Foundation” [644] “Lord Jesus Christ, the Church’s Head” [647] Mission: “Lift High the Cross” [837]

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Bibliography Gerhard; Carl L. Beckwith, Trans- lator. Eugene, Oregon: Wipf and Stock Publishers, 2009. A Word about the Bibliography: Lutheran Service Book. St. Louis, As this paper reveals, I began this Missouri: Concordia Publishing project by reading (and watching) House, 2006. a variety of post-apocalyptic novels Lutheran Service Book: Agenda. St. (and movies). However, the narra- Louis, Missouri: Concordia Publish- tives often pointed me toward theo- ing House, 2006. logical issues and insights. In addition, historical perspectives were Lutheran Service Book: Pastoral offered by a number of sources Care Companion. St. Louis, Mis- with which I was familiar or became souri: Concordia Publishing House, newly-acquainted. 2007. Luther’s Works: Christian in Soci- ety III (American Edition, Volume 46), Helmut T. Lehmann & Robert Sources: Theological C. Schultz, Editors. Philadelphia, Pennsylvania: Fortress Press, 1968. Books: Luther’s Works: Devotional Writings The Benedict Option: A Strategy for II (American Edition, Volume 43), Christians in a Post-Christian Na- Gustav K. Wiencke, Editor. Philadel- tion, Rod Dreyer. New York, New phia, Pennsylvania: Fortress Press, York: Penguin Random House, 1968. 2017. Luther’s Works: Word and Sacra- Christ Have Mercy: How to Put Your ment I (American Edition, Volume Faith in Action, Matthew C. Harri- 35), H. Theodore Bachman, Edi- son. St. Louis, Missouri: Concordia tor. Philadelphia, Pennsylvania: Publishing House, 2008. Muhlenberg Press, 1960. Christianity in an Age of Terrorism, Martin Luther – Preacher of the Gene E. Veith. St. Louis, Missouri: Cross: A Study of Luther’s Pastoral Concordia Publishing House, 2002. Theology, John T. Pless. St. Louis, Missouri: Concordia Publishing Embracing Godly Character: The House, 2013. Christian Community’s Response to a Godless Culture, Kenneth Kre- Mercy in Action: Essays on Mercy, mer. St. Louis, Missouri: Concordia Human Care and Disaster Re- Publishing House, 2018. sponse, Ross E. Johnson, Compiler and Editor. St. Louis, Missouri: The Gathered Guests: A Guide to Wor- Lutheran Church—Missouri Synod, ship in the Lutheran Church (sec- 2015. ond edition), Timothy H. Maschke. St. Louis, Missouri: Concordia Pub- The Mercy of God in the Cross of lishing House, 2009. Christ: Essays on Mercy in Honor of Glenn Merritt, Ross E. Johnson Handbook of Consolations: For the & John T. Pless, Editors. St. Louis, Fears and Trials that Oppress Us in the Struggle with Death, Johann

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Missouri: The Lutheran Church— Knippa. Concordia Journal, Fall Missouri Synod, 2016. 2015. Out of the Ashes: Rebuilding Ameri- “The Look of Revelation: Christian can Culture, Anthony Esolen. Wash- Formation in Our Apocalyptic Age,” ington, District of Columbia: Regn- Peter J. Leinhart. Touchstone, May/ ery Press, 2017. June 2017. Pastoral Care Under the Cross: God in the Midst of Suffering, Richard C. Eyer. St. Louis, Missouri: Concordia Publishing House, 1994. Sidewalks in the Kingdom: New Ur- Sources: Historical banism and the Christian Faith, Eric O. Jacobsen. Ada, Michigan: Books: Brazos Press, 2003. A House with Two Rooms: Final Re- The Theology of the Cross for the port of the Truth and Reconciliation 21st Century, Alberto L. Garcia & A. Commission of Liberia Diaspora R. Victor Raj, Editors. St. Louis, Mis- Project, The Advocates for Human souri: Concordia Publishing House, Rights. Saint Paul, Minnesota: DRI 2001. Press, 2009. Where Christ Is Present: A Theology The Crusades, Christianity, and Is- for All Seasons on the 500th An- lam, Jonathan Riley-Smith. New niversary of the Reformation, John York, New York: Columbia Univer- W. Montgomery & Gene E. Veith, sity Press, 2008. Editors. Irvine, California: New Ref- ormation Publications, 2015. The Fabricated Luther: The Rise and Fall of the Shirer Myth, Uwe Siemon-Netto. St. Louis, Missouri: Articles: Concordia Publishing House, 1995. “Bold in Confession, Humble in Genocide of the Ethnic Germans Methodology: An Analysis of Meth- in Yugoslavia 1944–1948 (Euro- ods for the Encouragement of Mu- pean English-Language Edition), sicians in Cultures New to Christi- Documentation Project Committee. anity to Create Music for Lutheran München, Germany: 2003. Worship that is Culturally Relevant and Theologically Sound,” Rebecca In the Claws of the Red Dragon: Ten K. Bartelt. A Thesis submitted to Years Under Tito’s Heel. Wendelin Christ College of Concordia Univer- Gruber; Frank Schmidt, Translator; sity – Irvine California, December Anton Wekerle, Editor. Toronto, On- 2016. tario: St. Michaelswerk, 1988. “I Want to Burden My Loved Ones,” Lutherans Against Hitler: The Untold Gilbert Meilaender. First Things, Story, Lowell C. Green. St. Louis, October 1991. Missouri: Concordia Publishing House, 2007. “No ‘Lions of Gory Mane’ – Perse- cution or Loss of Predominance Uncompromising Faith: One Man’s in American Christianity,” Michael Notes From Prison, Pavel Uhorskai; translated by Jaroslav J. Vadja. St.

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Louis, Missouri: Concordia Publish- England: Orion Publishers Group, ing House, 1992. 1968. Utopia and Terror in the 20th Centu- The Book of Eli [Movie], Albert & Al- ry, Vejas Gabriel Liulevicius. Chan- len Hughes, Directors. Alcon Enter- tilly, Virginia: The Teaching Compa- tainment & Warner Brothers Pic- ny, 2003. tures, 2009. The Handmaid’s Tale, Margaret At- Articles: wood. Toronto, Ontario: McClellan & Stewart, 1985. “10 Minutes With … Colonel Bud Day,” Jeni Miller. Blogpost Interview The Giver, Lois Lowry. Boston, Mas- Lutheran Witness Online, August 9, sachusetts: Houghton Miffin, 2012. 1993. “The Reformation of Dying and Buri- The Last Ship, William Brinkley. New al,” Robert A Kolb. Concordia Theo- York, New York: Ballantine Books, logical Quarterly, Volume 81, Num- 1988. ber 1–2, January/April 2017. The Road, Cormac McCarthy. New “Why Do You Persecute Me? The York, New York: Vintage Interna- Worldwide Struggle for Religious tional Books, 2006. Freedom,” William Saunders. A lecture delivered to the Family Re- Articles: search Council (2007). “The American Strain in Popular Cul- ture: The American Nightmare Be- comes the American Dream,” Paul A. Cantor. The Hedgehog Review, Sources: Secular 15.2, Summer 2013. Literature “By Starlight Undiminished,” Mark Helprin. First Things, November Books & Movies: 2017. A Canticle for Liebowitz, Walter Mill- “Christianity in Dystopia,” Peter Hal- er. Philadelphia: Pennsylvania: J. B. abu. Honors College of Oakland Lippincott & Co, 1959. University, August 2007. Brave New World, Aldous Huxley. “The Dystopian Imagination,” Theo- London, England: Chatto & Windus, dore Dalrymple. City Journal, Au- 1932. tumn 2001. The Children of Men, P. D. James. “Evolution of Dystopian Literature New York, New York: Alfred A. from We to The Hunger Games,” Knopf, 1992. Philip Stoner. Grady Honors Col- The Children of Men [Movie]. Alfonzo lege, Mississippi University for Cuarón, Director. Strike Entertain- Women, Undated. ment & Universal Pictures, 2006. “Golden Age for Dystopian Fiction,” Do Androids Dream of Electric Jill Lepore. The New Yorker, June 5 Sheep? Philip K. Dick. London, & 12, 2017.

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“Modern Dystopian Literature: On Some Recent Scholarship,” Gary K. Wolfe. Science Fiction Studies, Volume 21, Number 3 (November 1994). “Our Young-Adult Dystopia,” Michelle Dean. The New York Times Maga- zine, January 31, 2014. “The Rise of Dystopian Nonfction,” K. E. Colombini. First Things, Febru- ary 2017. “Understanding the Appeal of Dys- topian Young Adult Fiction,” Justin Scholes & Jon Ostenson. The Alan Review, 40.2, Winter 2013.

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Refection

“It’s not like it used to be,” an elder of the church quips at a meeting, while looking at youth group and Sunday school numbers. These words are proclaimed continuously throughout our congregations, partly as a lament, like the words of the psalmist, “Awake! Why are you sleeping, O Lord?” (Ps 44:23–24). At the same time, we speak out of fear. Fear of what is to come for the church and the fear of not knowing the answers. Pastor Barz provides us with a broad overview of the fears in the hearts of God’s people by looking at what is preached in media, literature and our culture. The last few generations look to the future not with hope, but a desire to live in a simpler age where there was optimism, stronger marriages, stronger families, a positive view of the church and a seemingly stable world. But we live in the reality for the church that the future might hold with it disdain, persecution, danger and dystopia. What are we to do as Christian people? Pastor Barz gives us hope. In a simplistic yet direct approach, he encourages us to go back to the basics. The care of souls and the work of the church does not depend on statistics, a positive view from culture or a stable government, but clings to the simple promises of Christ. That he is our “God with us” (Matt 1:23) and he will provide through everything, even suffering, because he has gone through it himself (Phil 4:19). Whatever is to come, we will continue to be stewards of the mysteries of God (1 Cor 4:1), in the proclamation of his effca- cious word (Rom 10:17) and providers of his grace in the sacraments (1 Pet 3:21; Matt 26:28). Lord have mercy!

Merciful God, we ask that you would shower your grace upon all believers in Christ to be strengthened in faith, no matter the circumstance, that we, being people of your word, may persevere in all things and cling to your gifts of forgiveness, life and salvation; through Jesus Christ, our Lord. Amen.

Pastor Brady Finnern

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