GERMANY – Catastrophic flooding in Europe in mid-July destroyed homes and infrastructure in several countries, and led to the deaths of more than 200 people. Germany was particularly hit hard, with at least 170 people dead, many more currently unaccounted for, and widespread damage in the western part of the country.
Germany’s Independent Evangelical Lutheran Church (Selbständige Evangelisch-Lutherische Kirche – SELK) reports that while some members of their church body have been affected by the flooding, none of their church buildings were damaged by the water. One family from the St. Johannes congregation in Cologne, for example, has had to relocate to a hotel due to damage at their home. At a parishioner’s home in Wuppertal, meanwhile, the basement has flooded with rainwater and sewage, though the situation there may be repairable. The full extent of damages incurred by members of SELK congregations is not fully clear at this time, however, as a result of partial communications interruptions.
SELK Bishop Hans-Jörg Voigt—who is also Chairman of the International Lutheran Council (ILC)—has expressed gratitude for the several inquiries he has received from SELK’s partner churches and ILC members. The Lutheran Church—Missouri Synod, for example, offered assistance from their disaster relief fund, but Bishop Voigt explained there did not seem to be a need for interchurch aid at present.
Speaking to selk_news, Bishop Voigt said he was impressed by this expression of worldwide solidarity in prayer for those affected by the flooding and willingness to help. He said this was just as moving and a sign of hope as the people who came to help from neighboring towns in the affected communities with rubber boots and shovels.
Church leadership and the diaconal work of the SELK has invited its congregations and parishioners to support internal relief efforts through an appeal for donations for the victims of the flood disaster.
EUROPE – The 26th European Lutheran Conference (ELC) was held online from June 2-4, 2021, following a year’s delay due to the pandemic. Participants gathered under the theme “Sharing Hope in Times of Fear.”
The conference featured three keynote presentations: Rev. Sebastian Gruenbaum of Finland presented on “Living in My Generation: Hopes and Threats of Our Time in the Light of Christ’s Word;” Rev. Dr. Christian Neddens of Germany spoke on “Living with Hope in Daily Life: How the Christian Faith Shapes Our Actions and Witnessing to Our Generation;” and Rev. Dr. Asger Christian Hoejlund of Denmark lectured on “Hope as Drawn from Martin Luther’s Writings of 1520.”
“The presentations stimulated lots of discussion,” noted Chairman George Samiec of the Evangelical Lutheran Church of England (ELCE), who participated in the event. In addition to the pandemic, he said, topics of discussion included personalities, the Last Judgement, looking to the future with fear or love, and the question of whether society is becoming increasingly intolerant. “It occurred to me that our conference theme is applicable all the time and not just in a pandemic,” Chairman Samiec continued, “because our world is full of mishap and mayhem, sudden death and chronic conditions where injustice and the grave seem to have the last word. Jesus has a message for all time because His love can cast out fear (1 John 4:18).”
The conference also featured morning and evening devotions, reports from member churches, group discussions of presentations, and the writing of a paper on the conference theme.
The next conference is set to take place in 2023 in Aarhus, Denmark. The Executive Committee members for that event are the same as for 2021’s: Rev. Klaus Pahlen of Germany’s Independent Evangelical Lutheran Church (Selbständige Evangelisch—Lutherische Kirche – SELK) will serve as ELC President; President Leif Jensen of the Evangelical Lutheran Free Church in Denmark (Den evangelisk-lutherske Frikirke i Danmark – ELFD) will serve as ELC Vice President; and Rev. Claudio Flor of the Evangelical Lutheran Church of England will serve as ELC Secretary.
The ELC is an association of Confessional Lutheran church bodies in Europe. Delegates at this year’s conference included representatives of member churches in Belgium, Denmark, France, Germany, Norway, Portugal, and the United Kingdom, all of whom are also members of the International Lutheran Council. The event also saw guests from churches in the Czech Republic, Finland, Spain, and Switzerland.
Additional information on the European Lutheran Conference is available on their website at: euluthconf.org.
While Martin Luther’s posting of the 95 Theses on October 31, 1517 was the spark that ignited the Reformation, it wasn’t until the presentation of the Augsburg Confession on June 25, 1530 that there emerged what might be termed a distinct Evangelical Lutheran Church. For it is in this confession made at the Diet (or meeting) of Augsburg that the Reformation principles of grace alone, faith alone, and Scripture alone are clearly articulated and set forth.
The first part of the Augsburg Confession itself presents in twenty-one articles a clear and concise statement of the faith held by the Lutherans—articles in common with the Roman Catholics, in common with the church fathers, in opposition to the unscriptural teachings of Rome, and in distinction from the Zwinglians, Anabaptists, and other radical Reformers. The second part rejects, in seven articles, those abuses in the Roman Church which were deemed most objectionable and had already been changed and corrected among the Lutherans.
Following the first part, we read these words: “This is just about a summary of the doctrines that are preached and taught in our churches for proper Christian instruction, the consolation of consciences, and the amendment of believers. Certainly we should not wish to put our own souls and consciences in grave peril before God by misusing His name or Word, nor should we wish to bequeath to our children and posterity any other teaching than that which agrees with the pure Word of God and Christian truth…. Therefore, those who presume to reject, avoid, and separate from our churches as if our teaching were heretical, act in an unkind and hasty fashion, contrary to all Christian unity and love, and do so without any solid basis of divine command or Scripture.”
After the public reading of the Augsburg Confession, a refutation was prepared by Roman Catholic theologians, to which Luther’s colleague, Philip Melanchthon, responded the following year with what is called the Apology (or Defense) of The Augsburg Confession. In reading and studying the Augsburg Confession, it is important to thus note what the Roman Confutation says regarding the various articles and how the Apology answers. The Diet of Augsburg itself closed soon after the Lutheran representatives had left; the last item of business being a resolution to proceed with violent measures against them if they should not return to the Roman Catholic faith.
For various reasons, however, this would not be initiated until a year after Luther’s death in 1547. Although the Lutheran forces were defeated on the field of battle, the imposition of Roman Catholic teachings and practices, called the Interim, could not change the faith of a whole generation of pastors and people who had espoused the teachings of the Augsburg Confession. Finally, at another Diet of Augsburg in the year 1555, it was simply agreed to accept the religious divisions that had by now become entrenched.
The crisis faced by the Lutherans during these years sadly revealed a weakness in Philip Melanchthon who had been willing to give up fundamental principles of the Augsburg Confession in order to achieve outward peace with the Romanists by supporting the Interim. After a period of internal controversies among the Lutherans concerning the Interim and other issues, unity was restored under the leadership of “the second Martin”—Martin Chemnitz—with the adoption of the Formula of Concord. Three years later, on June 25, 1580, fifty years to the day after the presentation of the Augsburg Confession, the Book of Concord containing all the confessional writings of the Evangelical Lutheran Church, including Luther’s Catechisms, would be published and initially signed by three electors, two bishops, eighteen princes, twenty-four counts, four barons, thirty-eight cities, and more than 8,000 clergy… and since that time also by all of the church bodies in the International Lutheran Council and their congregations and pastors.
What, however, does such subscription mean? Just this: as the true Church is gathered not simply around the Bible, but around the rightly understood and correctly proclaimed Bible, so the Augsburg Confession expresses the right understanding of the Scriptures and does not supplant God’s Word, but simply expresses the central teachings of the Bible in an orderly fashion. This is why we say we subscribe to the Augsburg Confession and the other confessional writings because they are in agreement with the Scriptures, not insofar as they agree. In other words, we don’t pick and choose which ones we will abide by and which ones we can dispense with—a symptom of our post-modern society. An insofar subscription is, however, really no subscription at all; interpreted in this way, after all, we could “subscribe” to the texts of any religion.
In the Preface to the Book of Concord we thus read the following words which are just as timely and necessary for our own day. And, if we actually took them to heart, they would go a long way to help us address and deal with some of the problems and issues facing our churches: “Our disposition and intention has always been directed toward the goal that no other doctrine be treated and taught in our lands, territories, schools, and churches than that alone which is based on the Holy Scriptures of God and is embodied in the Augsburg Confession and its Apology, correctly understood, and that no doctrine be permitted entrance which is contrary to these.” And further: “We are reminded by the grace of the Holy Spirit to abide and remain unanimously in this confession of faith and to regulate all religious controversies and their explanations according to it. We have resolved and purpose to live in genuine peace and concord with our fellow-members, and to demonstrate toward everyone, according to his station, all affection, service, and friendship. We likewise purpose to cooperate with one another in the future in the implementation of this effort at concord in our lands, according to our own and each community’s circumstances…. If the current controversies about our Christian religion should continue or new ones arise, we shall see to it that they are settled and composed in timely fashion before they become dangerously widespread.”
On this day of June 25, we not only thank and praise God for the example of the fearless confessors of Augsburg (who, by the way, were all laymen), but also ask Him to preserve us in that same confession of faith and to pass on this saving faith to future generations. This we do mindful of our Lord’s own words: “Everyone who acknowledges Me before men, I also will acknowledge before My Father who is in heaven, but whoever denies Me before men, I also will deny before My Father who is in heaven” (Matthew 10:32-33).
Rev. Timothy Teuscher is President of Lutheran Church–Canada and Vice-Chairman of the International Lutheran Council.
INDIA – The International Lutheran Council (ILC) is encouraging Christians around the world to continue to remember India in prayer as the country struggles with a deadly wave of COVID-19.
On April 5, India reported another 387,000 new cases of the disease, continuing a two-week trend of new infections exceeding 300,000 per day. Only a day earlier, on April 4, India officially became the second country to pass the 20 million mark of confirmed cases overall; approximately 3.5 million of these cases are estimated to still be active. The official death toll sits at 226,000, but there are suggestions the actual number of fatalities may be much higher.
The most recent wave has proven particularly deadly, with hospitals having to turn people away due to a lack of supplies to care for the infected—notably, oxygen and hospital beds. Media have reported people dying outside hospital doors, unable to gain admittance, as well as funeral homes and crematoriums overwhelmed with the dead.
Among those suffering in the midst of the crisis are members of the India Evangelical Lutheran Church (IELC). “We are losing our dear ones every day,” writes IELC President Y. Suvisesha Muthu. “Our members, young and old, are dying almost daily. Many have tested positive and are waiting to get treatment.”
Two of the church’s pastors have died in this wave so far, as has a retired pastor. Others are sick. Several faculty members of the IELC’s Concordia Theological Seminary, Nagercoil are receiving treatment for COVID-19, with the seminary’s principal currently in critical care.
“The situation is very grave,” noted Rev. Dr. Timothy Quill, General Secretary of the International Lutheran Council. “We call on Lutherans worldwide to lift up India in prayer, that God would provide relief from the current crisis. In particular, pray that God would continue to bless the work of medical providers in the country, that He would provide assistance from within and without the country in the provision of needed medical supplies, and that He would bless the rollout of India’s vaccination program. May God have mercy on a suffering people.”
FINLAND – Rev. Dr. Juhana Pohjola, Diocesan Dean and Bishop Elect of the Evangelical Lutheran Mission Diocese of Finland (ELMDF) has been charged by Finland’s Prosecutor General with incitement against a group of people. The charges stem from a 2004 booklet published by Luther Foundation Finland (the legal entity behind the ELMDF) which articulates historic Christian teaching on human sexuality.
“As a Christian, I do not want to and cannot discriminate against or despise anyone created by God,” Dean Pohjola said in reaction to being charged. “Every human being, created by God and redeemed by Christ, is equally precious.”
At the same time, he continued, “this does not remove the fact that, according to the Bible and the Christian conception of man, homosexual relations are against the will of God, and marriage is intended only between a man and a woman. This is what the Christian church has always taught and will always teach.”
Finland’s Prosecutor General began an investigation of the ELMDF in 2019 for its booklet “Male and Female He Created Them: Homosexual Relationships Challenge the Christian Concept of Humanity,” despite an earlier investigation by Helsinki Police which concluded no laws had been broken. The booklet was published in 2004; Finland legalized same-sex marriage in 2017.
The booklet argues that homosexual activity must be identified as sin by the church on the basis of the teachings of Scripture. The author, Dr. Päivi Räsänen—a Finnish Member of Parliament—further argues that a failure to recognize sin as sin undermines the very need for a Saviour.
Dr. Räsänen has now been charged with incitement by the Prosecutor General, both for the booklet and for other comments on human sexuality. As Dean Pohjola is editor-in-chief of Luther Foundation Finland’s publications—including the booklet “Male and Female He Created Them”—he also was charged.
“This decision of the Prosecutor General says a lot about our time,” Dean Pohjola commented. “While I am concerned about the state of religious freedom in our country, I trust that the judiciary will make the right decision.”
The International Lutheran Council has earlier expressed concern about the investigation of Lutherans in Finland for upholding historic Christian teaching. That concern is deepening. “Recent actions in Finland have created an international scandal which continues to grow,” said Rev. Dr. Timothy Quill, General Secretary of the International Lutheran Council. “The implications of the decision to charge Juhana Pohjola and Päivi Räsänen are clear: if the authorities are willing to do this to a respected pastor, reverend doctor, and Bishop Elect, as well as a Member of Parliament and former Minister of the Interior, then that sends a message of fear and intimidation to everyone in Finland who follows the Scripture’s teaching on human sexuality.”
“Faithful Christians need to demonstrate solidarity with their suffering Finnish Lutheran brothers and sisters,” General Secretary Quill continued. “We must not be silent but express righteous indignation at the actions of the Finnish authorities and demand an end to the persecution of those who adhere to historic Christian teaching on sexuality. I encourage Christians around the world to pray for Juhana and Päivi, and to follow the example and command of Jesus: ‘Love your enemies and pray for those who persecute you’ (Matthew 5:44).”
The ELMDF is a member church of the International Lutheran Council, a global association of confessional Lutheran church bodies representing millions of Lutherans worldwide.
500 years ago from April 17-18, 1521, Martin Luther appeared before the imperial assembly in Worms, a major event in the history of the church. Dr. Andrea Grünhagen, in charge of the church and theology division at the Hannover headquarters of the Independent Evangelical Lutheran Church in Germany (Selbständige Evangelisch-Lutherische Kirche), explains the significance of this event:
by Andrea Grünhagen
Luther in Worms! It’s easy to imagine this image in your mind’s eye, the lowly monk standing up to the emperor and the assembled leaders. And in general, the life of the Reformer does seem like a series of impressive scenes, each of which seems to serve as an example to be emulated, depending on one’s personal predilection. In humour, one could observe: some think that Lutherans should be able to sing like Luther; or get married like Luther. Others say we should take a firm stand like Luther, always ready to oppose injustice.
But originally it was not a question of opposition, as if Luther was intent to really give the emperor a piece of his mind. It was the other way around. The young Emperor Charles V had opened the imperial assembly in January of 1521. Various problems were to be dealt with concerning the Holy Roman Empire of the German Nation. At the outset the dispute about Luther was not on the agenda. Only at the insistence of Luther’s ruler, Frederick the Wise, did this become a topic to be discussed. And Luther thought he’d be given the opportunity to defend himself and his teachings before the assembly. He had been promised safe conduct. But appearing before this august gathering on April 17, the only question to be dealt with was whether he was willing to recant his writings. No discussion. Yes or No.
After a day of consideration he made the famous statement that ended with these words: “If I am not overcome by the witness of Holy Scripture or on the basis of clear reasoning—for I neither believe the pope nor the church councils alone, since it is evident that they have often been shown to be in error and have contradicted themselves—I therefore remain convinced by my quotations from the Scriptures and with my conscience being captive to God’s Word. I cannot and will not recant, because it is neither certain nor salutary to act against your conscience. God help me. Amen.”
That’s what he said. The famous phrase “Here I Stand” is a rather free summary of his remarks. But the point at hand is not why someone might be convinced that he cannot do otherwise; the point is the conscience that is bound by the Word of God! Everyone must for himself hear and follow this admonition not to act against the conscience that is bound by the Word of God—just as Luther had to struggle with this before the emperor and the nation.
Alleluia! The Lord is risen, He is risen indeed! Alleluia!
With voices united, the Evangelists and Apostles witness to this fact: the grave of Jesus was empty on Easter morning, for God endowed His Son’s body truly with new life. They saw Him. They touched Him. They ate with Him. The certainty of this Easter message is the centrepiece of our faith. “If Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:14).
Perhaps you’ll ask, what does this have to do with my life in these difficult days of the pandemic? The answer: by the power of Holy Communion, the life of the resurrection enters your life. This Sacrament has been called “pharmakon athanasias”—that is, the medicine of immortality. In the Lord’s Supper, you receive immortality.
Why is this sacramental faith so important? Let me point to an example from the area of medicine: for some time now, the so-called placebo effect has been known. It refers to the therapeutic effect that occurs when people take pills without any active pharmaceutical ingredients (i.e., placebos), where the patients are not aware of the fact that they are not receiving a real effective medicine. Sometimes placebos are used to test the efficacy of a newly developed medicine. At times, such placebos set free some rather astounding healing results within the test patient.
But just because placebos can be effective to some extent, no one would therefore deduce that he has no further need for medicines with real active ingredients. A cancer patient does not need symbolic treatment but real effective medicine.
The Lord’s Supper is “pharmakon athanasias,” the medicine of immortality. Since we have succumbed to the disease of eternal death, we do not need a symbolic Lord’s Supper; we need a Sacrament with real effective ingredients: the body and blood of Christ.
Why is that so important? When you are no longer strong enough to believe, then despite everything this “pharmakon athanasias” will help you. When you despair and are sad, then this “pharmakon athanasias” will help beyond all reason. It isn’t up to you to do everything in your power to believe before the salutary effect of the Sacrament unfolds in your life. No, it is Christ, in His sacrifice on the cross, who has done all that in your stead. God’s confirmation and seal is the resurrection of His Son.
The Lutheran belief in the real presence in Holy Communion—which we share with the Eastern Orthodox and Roman Catholic Christians all over the world—is a very tangible belief. To maintain the doctrine of the real presence, Martin Luther staunchly withstood princes and theologians. Because he faithfully confessed the doctrine of the real presence, the hymn writer Paul Gerhard was dismissed from his pastorate and lost his income, simply because he withstood the ruler’s contrary command in this matter. To defend the doctrine of the real presence, the mothers and fathers of Confessional Lutheran churches in Germany felt compelled to leave their home country; they emigrated to Australia and to North and South America. It was all about the hope of the resurrection that is confirmed in the Sacrament of the Altar.
The pandemic that we’re subjected to these days can leave us feeling disembodied: no touching, no hugging, no common meals, no visits, no big wedding celebrations… it’s enough to make a person cry! We do everything on-screen these days—and always there are little inserts with the latest figures of the virus. There is hardly anything with bodily reality!
But wherever in the world the Holy Supper is celebrated, the opposite is taking place: there you receive the true body and the true blood of Christ for the forgiveness of your sins, so that you may have eternal life. Yes, this “pharmakon athanasias” brings forgiveness, consolation, and true Easter joy.
Alleluia! The Lord is risen, He is risen indeed! Alleluia!
Rev. Dr. Hans-Jörg Voigt is Bishop of Germany’s Independent Evangelical Lutheran Church (Selbständige Evangelisch—Lutherische Kirche) and Chairman of the International Lutheran Council.
If professional pollsters had existed on Palm Sunday, they would have been shamed out of business in less than a week due to totally erroneous predictions about Jesus’ popularity among the people and His political prospects. When Jesus entered Jerusalem, He was met by a large crowd rallying their support and shouting, “Hosanna (“save us now”)! Blessed is He who comes in the name of the Lord, even the King of Israel!” (John 12:14) Then almost overnight the pollsters would have had to issue a major correction, embarrassed at the astonishing speed at which Jesus was abandoned by the crowds and religious leaders, betrayed and denied by His disciples, and forsaken by God Himself!
In the poignant Lenten hymn, “My Song is Love Unknown,” we sing:
Sometimes they strew His way and His sweet praises sing;
Resounding all the day Hosannas to their King.
Then “Crucify!” is all their breath,
And for His death they thirst and cry. (LSB 430 St. 3)
Palm Sunday is also known by the name Passion Sunday, for it marks our Lord’s entrance into the most unholy week in history. I say “unholy” because this is the week which led to the crucifixion and death of our beautiful Saviour. Since the beginning of creation, the world had never seen such divine grace and truth and beauty. Yet now, Jews and Gentles united with Satan to unleash the most brutal, inhuman, ugly attack on the most beautiful, pure, and holy, Son of God.
Today, however, Christians observe these seven days every year as Holy Week. For this is not primarily a story about the deeds of the unholy. Holy Week—also called the Great Week—is God’s beautiful story about how He so loved the world that He sent Holy Jesus, His only begotten Son full of grace and truth, into the flesh to save the world through His holy suffering and death. It is holy because it is God’s week. The Gospel story is about God’s gracious deeds and is rightly called the Great Week—the greatest week indeed!
Here might I stay and sing, no story so divine!
Never was love, dear King, never was grief like Thine.
This is my friend, in whose sweet praise
I all my days could gladly spend! (LSB 430 St. 7)
During Holy Week, Jesus miraculously transformed the most unholy week in the unholy history of the fallen sinful world into what today is rightly called Holy Week. The Holy One, Jesus Christ, remade His fallen creation into the new creation. “Therefore, if anyone is in Christ, he is a new creation” (2 Corinthians 5:17). For this reason, the joyous Easter Proclamation (Exsultet) is sung at the Easter Virgil prior to the service of Holy Baptism: “Rejoice now, all you heavenly choirs of angels; rejoice now all creation…This is the night when Christ the Life, arose from the dead. The seal of the grace is broken and the morning of the new creation breaks forth the out of the night. Oh, how wonderful and beyond all telling is Your mercy toward us, O God.”
As Christians we observe Holy Week every year with special attention focused on the four great services marking the four major salvation events: (1) Palm or Passion Sunday, (2) Maundy Thursday, (3) Good Friday, and (4) Easter. In these divine services we walk with Jesus on His holy way to the cross. It is a time to listen to Sacred Scriptures. But to do so is to do more than simply listen to religious history: when we listen to our Lord’s Word at worship, where two or three are gathered together in His name, we have Jesus’ sure and certain promise that He is indeed with us (Matthew 18:20). In the Holy Week liturgies of Word and Sacrament, we travel with Jesus in repentance for our part in His suffering and death; mourning His death and our sin. We hear His words of forgiveness and in so doing receive His holy, cleansing absolution. On Maundy Thursday we hear Him tell how He bestows upon us today the forgiveness, life, and salvation He won through His suffering and death upon the cross: “Drink of it, all of you; this cup is the new testament in My blood, which is shed for you for the forgiveness of sin.”
On Good Friday we hear His words from the cross spoken in unfathomable anguish because of our sins and for our sins. Jesus cried, “My God, my God, why have you forsaken Me?” And what He said to those who crucified Him and the penitent criminal dying on the cross next to Him, He says to us today: “Father, forgive them” and “Truly, I say to you, today you will be with Me in Paradise.” The Holy Spirit moves us to acknowledge our Lord’s holy gifts with our lips in faith and song. Through His death and resurrection, we are prepared for our own most blessed death. In the hymn “O sacred head now wounded,” we sing together:
Be Thou my consolation, my shield, when I must die;
Remind me of Thy passion when my last hour draws nigh.
Mine eyes shall then behold Thee, upon Thy cross shall dwell,
My heart by faith enfold Thee. Who dieth thus dies well. (LSB 449 St. 4)
Rev. Dr. Timothy Quill is General Secretary of the International Lutheran Council.
GHANA – From March 19-21, 2021, the Evangelical Lutheran Church of Ghana (ELCG) held its National Delegates Conference in Bawku in Ghana’s Upper East Region. During that time, the church reelected Rev. John Shadrack Donkoh to a second term as president of the ELCG.
The election saw President Donkoh receive 98 percent of the vote. President Donkoh was first elected president of the Evangelical Lutheran Church in Ghana in 2018.
Also reelected during the 2021 National Delegates Conference were Rev. Dr. Ebenezer Boafo as 1st Vice President, Alex Lanbon as 2nd Vice President, and Kwame Poku-Boah as 3rd Vice President.
The conference also saw the church receive nine preaching stations into membership as full congregations. In addition, two congregations which had separated from the ELCG were welcomed back into membership.
PHILIPPINES – When pandemic restrictions hit the Philippines, Lutheran Church in the Philippines (LCP) President Antonio Reyes and his wife Arlene were caught in Tiaong, Quezon Province—a small town about 100 kms away from the LCP’s main office in Manila. So he did what anyone would do: begin mission work.
Of course, that wasn’t the plan from the beginning. President Reyes had been visiting a property recently acquired by the LCP when the quarantine was instituted. Unable to return to Manila, he organized a local food-distribution ministry, providing free rice to informal settlers living along the Philippine National Railway who were unable to work as a result of pandemic regulations. What began as a service to 12 families would eventually grow to reach 40 families.
That practical assistance led in time to Bible studies with local people, and eventually to regular worship services. Today, the LCP has a new mission congregation in the area with a unique name: “COVID Lutheran Church,” with “COVID” standing for “Christ Our Victorious Infinite Deliverer”—a deliberate reminder that God can use even the most difficult circumstances for good.
“Despite having to face the negative effects of the pandemic, we thank God for His grace and His mercy,” President Reyes says of the situation in the Philippines. “Even in these times, the Church prevails.”
Today, the LCP continues to provide rice to those in need, as funds are available. And the pandemic—which has resulted in job losses as well as an increase in the price of basic food commodities—has left many in need.
The Lutheran Church in the Philippines is a member of the International Lutheran Council, a global association of confessional Lutheran church bodies.