Christian Care in Times of Disaster

In His great compassion, the Triune God does not separate the care of body and soul. Rather He sees and cares for people wholly – as created beings that consist of both body and soul. Therefore, LCMS Disaster Response seeks to practice Christian care — whole-person care founded in Christ at all times and especially in times of disaster. Understanding body and soul independently may be common in western thought,1 but this understanding does not reflect the Scriptural understanding of human beings in whom body and soul are united. Christ Himself sees and cares for people wholly, as does the church, His body. The Apostles’ Creed, along with The Small Catechism’s explanations of its three articles, lays a firm foundation for whole-person, Christian care. 2 Whole-person grace and mercy pervade the creed — Christians confessing belief in “God the Father Almighty,” affirming faith in the Father, who “has given me my body and soul, eyes, ears, and all members, my reason and all my senses, and still takes care of them.”3 They confess a unity of spirit and flesh in the Son of God Himself, “conceived by the Holy Spirit, born of the Virgin Mary.”4 Christians also confess in the creed that the Holy Spirit is not an abstract being, but works through the hearing of God’s Word in this world, even as His work in and through the church brings about “the resurrection of the body.”5 It is the union of body and soul, not their divorce, which is characteristic of the Christian faith. This unity of body and soul is therefore foundational for Christian care. It is precisely this, our Lord’s gracious care for both body and soul, which we see in the ministry of Christ and the Apostles. The incarnate Son of God, preacher of the Good News, was simultaneously the healer of the sick6 and the feeder of the hungry.7 The light of the world did not overlook the darkened eyes of the blind.8

1 Platonism, one of the major influences on western thought, stands behind this dualism. Gnosticism and a number of other heresies, are characterized by such dualism, resulting in much Christian literature addressing the fallacies and harm involved in such understanding. 2 As a summary of the Bible, the Small Catechism consistently addresses the entire person. This Christian Care Statement will focus on its second chief part, the Apostles’ Creed. Not only do all the commandments have application in body and soul, but all of the six chief parts highlight what God has done for us and our very bodies and souls. All references here will be to the Small Catechism in the Lutheran Service Book (St. Louis: Concordia Publishing House, 2006, pp. 321-330) and in The Book of Concord: The Confessions of the Evangelical Lutheran Church, eds. Robert Kolb and Timothy J. Wengert (Minneapolis: Fortress Press, 2000, pp. 345-367). 3 Lutheran Service Book, p. 322, and The Book of Concord, p. 354. 4 Ibid. 5 John 6:63, 68; Romans 8:11; 10:17. 6 Jesus healed the sick throughout His ministry (Matthew 4:23-25; 8:14-16; 9:35-38; 14:14; 14:34-36; Mark 1:34; Mark 6:53-56; Luke 4:40), reflecting the care of the Father (Psalm 41 is one example.). His apostles did likewise (Matthew 10:8; Mark 6:13; Luke 10:9; Acts 3:1-10; Acts 5:16; Acts 28:8). 7 Jesus feeds the hungry physically and spiritually (Matthew 15:32-39; Mark 8:1-10; Luke 6:21, John 6) as His followers did also (Matthew 25:35; Romans 12:20). 8 John chapters 8-9. Jesus is the light of the World (John 8:12 and even John 1:4-5) in all ways. After the final resurrection, the glory of God will give light so that the city of God has no need of sun or moon to shine (Revelation 21:23)! Similarly the apostles ensured the care of the poor.9 With their understanding of the church as the body of Christ, the early Christians could not ignore the physical needs of the members of this body.10 In fact, consistent with the Old Testament, Christians also offer care to those outside the church, reflecting the Lord’s mercy on all people and all creation. 11 Practically speaking then, “What does this mean?” How does this unity of body and soul translate into real life? LCMS Disaster Response happily gives answer to this familiar question.12 In disaster, first and foremost, Christian care sees to the basic needs of those affected: food, water, clothing, and shelter. This first line of care reflects the First Article of the creed, where God is the giver of “clothing and shoes, food and drink, house and home,” family, property, and “all that I have.”13 Because every person, regardless of race, color, creed, or confession, is a precious creation of God, for whom He cares, LCMS Disaster Response provides disaster victims with what they need “to support this body and life.”14 Beyond these fundamental human needs, Christian care candidly acknowledges the fact that we live in a less than perfect – and sometimes miserably inexplicable – world. Disaster and catastrophe only affirm this fact. Only Scripture reveals the full effects of the fall into sin, and only Scripture reveals to us God’s response and eternal rescue. Christians then can be uniquely responsive, in the face of catastrophe, to the questions, doubts, misgivings, and fears of those facing the fragility and mortality of human life. Disaster, like all reminders of sin, calls all to daily repentance. It can be tempting to search for specific sins or people to blame, but Christian care brings the message of Jesus’ salvation for the entire world and offers hope in spite of such guilt, doubt, and fear. Christ already bore the sins of the world, and God is still working His gracious will for the world through the humble suffering, perseverance, and reign of Christ. The world is groaning, and we groan too, as we wait for Christ’s return and the final resurrection.15 In Christ, we see that suffering can serve God, and indeed Christ’s suffering reveals God. God has hidden Himself in Christ’s suffering and death on the cross. This theology of the cross holds that Christ is the only mediator who effected reconciliation between God and man. In doing so, God’s wrath is completely removed because of, and only in, Christ’s sacrifice on the cross.

9 See Luke 6:1-7; Romans 15:26; 2 Corinthians 9:1-15; Galatians 2:10; James 2:2-6, 14-26. 10 Acts 6:1-7 is an excellent example of the church’s corporate work of mercy, and Philippians 2:1-18 focuses on the Christocentric nature of the Christian’s work and interaction in this world. Sometimes overlooked is the large role the collection for Jerusalem plays throughout Acts: this is a huge, ongoing, international effort for mutual support and interaction within the Church Body. For further reading, see Gerhard Uhlhorn’s book, Christian Charity in the Ancient Church (New York: Charles Scribner’s Sons, 1883) recently released by LCMS WR-HC, and Norman Nagel’s essay, The Twelve and the Seven in Acts 6 and the Needy (Mercy Insights series, LCMS WR-HC). To read essays from the Mercy Insight series, please visit worldrelief.lcms.org, or call 1-800-248-1930. 11 See Reed Lessing’s excellent essay, Mercy in the Old Testament, Mercy Insight series (LCMS WR-HC). 12 This repeated question from The Small Catechism, our handbook of the Christian faith, reminds us to hear God’s Word, trust His Word, and apply this Word to our lives. 13 Lutheran Service Book, p. 322; The Book of Concord, p. 354. 14 ibid. 15 Romans 8:22-23. Lutheran theology is set opposite the popular theology of glory, which seeks to know God directly in His evident, divine power, wisdom, and glory. The theology of glory expects earthly goods and comfort as rewards, and sees every disaster or loss as a personal judgment and punishment. In times of disaster, then, those who hold to the theology of glory must try to earn earthly comfort for themselves, and they are without the comfort of Jesus’ promises and assurances. They are without the external comforts of God’s Word as they try desperately to find their own solutions apart from God’s abundant mercy in Christ. The theology of glory is built on man’s perspective and expectations, making God to look like man as seen in man’s own attributes and perceived good works. Christian care, however, points all of us away from ourselves and toward the love God has for each of us. God does not act according to man’s natural expectations, but His goodness and mercy exceeds all human need or desire, as seen in the solid revelation of Christ in Scripture. Christian care offers open ears. Often those suffering from disaster have a very real need to have someone to talk with. A realistic approach with those traumatized by disaster reflects the Christian caregivers’ readiness and willingness to listen. This compassionate listening affirms that the world is indeed broken and sometimes incomprehensible — there are not always answers to give, but in Christ, Christians are free to say, “I am sorry, I don’t know.” At the same time, Christian care also brings a well spoken word, based on Christ and the Gospel, at the proper time. For Jesus Christ, no stranger to suffering, died and rose that He might overcome death, grant life freely and abundantly, and bring all who believe in Him to everlasting life,16 “that I may be His own and live under Him in His kingdom and serve Him in everlasting righteousness, innocence, and blessedness, just as He is risen from the dead, lives, and reigns to all eternity.”17 The firm hope of the Christian is in the life, death, and resurrection of Jesus, a hope which sustains us even in the wake of disaster. Sin, death, guilt, and pain are serious and very real, so Jesus took them on Himself. He knew pain, betrayal, suffering, torture, and the extent of disaster in this world, but Jesus’ suffering and salvation reach further and more powerfully than even the worst disaster or tragedy. The Second Article and its meaning confirms Christ’s work on our behalf and encourages ongoing Christian care for all people. Only Christians can offer the comfort and assurance that Christ’s salvation brings, as physical care is offered in close proximity to Word and Sacrament ministry, built on Christ’s mercy for body and soul. The church offers God’s Word, Baptism, and the Lord’s Supper and connects us to Jesus, His death, and His life,18 encouraging the ongoing cycle of sharing God’s mercy with the world. Christians, when asked, cannot but speak of this hope, which is in them!19 The question might be raised, “Does this mean that Christian volunteers ‘target’ victims of disaster for evangelism?” Certainly not – the aftermath of a catastrophe is no place for misguided, opportunistic evangelism! In Luther’s explanation of the Third Article we are reminded that it is the Holy Spirit who calls (by the Gospel), gathers, enlightens, and sanctifies the whole Christian church on earth.

16 See John 5:24; 10:10; Romans 5; 6:10-13; 6:23; chapter 8; 2 Corinthians 4:10-12; Philippians 1:20; 2 Timothy 1:10; Hebrews 2:15; Revelations 2:10. 17 Lutheran Service Book, p. 323, and The Book of Concord, p. 355. 18 See John 5:24; 6:63; 6:68; 1 Corinthians 10:16; Romans 6:4, Ephesians 4:3-6; Colossians 2:12; 1 Peter 1:23; 3:21. 19 Colossians 4:6; 1 Peter 3:15. The Holy Spirit works when and where He pleases to bring the lost to faith, even in the midst of disaster20. Christian care points to the true comfort of Christ and away from the despair of disaster. It points to Christ and His church. And, it does not manipulate or take advantage of the weak. Christ provides His Spirit, working through the Word and the church, to guide our speech and interactions. Lutheran workers and volunteers are freed by the Gospel to help those in need, speaking honestly as baptized children of God. LCMS Disaster Response reaches into the community by working with and through our own districts and congregations, through partner churches, and through other Lutheran entities, as existing points of contact within communities affected by disasters. In this way, we come into contact with individuals in need and can readily point disaster victims to local congregations, confident that they will receive further, long- term assistance and ongoing care, which treats those in need as whole persons with the love and mercy of Christ Jesus, our Lord.

20 John 3:5-8.