Sweden's mosques. . .

Permit me again to visit the problems of the homeland of half my relatives, Sweden.  It was and remains in myth and legend a Lutheran homeland.  There are still plenty of Lutheran church buildings.  The problem is that they are largely empty.   The some 3,000+ buildings dot the landscape but actual attendance of the 5+ million member church is dismal.  Some say as low as 2%!  The Lutheran Church of Sweden - the state religion/church until 2000 - remains the largest Christian denomination but is facing a continuous decline in registered membership - once nearly all the population of Sweden but now dropping below half.  Look at the attendance at worship and you see another picture entirely than the seemingly steady membership figures.  While there are other smaller Christian denominations include Free churches, the Roman Catholic Church, and the Eastern Orthodox Church, the growing face of Sweden is Muslim.

Sweden has experienced a sharp increase in the number of mosques over the last decades. Without an official register of how many mosques or prayer centers there are in Sweden, the Swedish Agency for Support to Religious Communities estimated last year that there are around 300 mosques nationwide, though the true figure may be higher because many of the prayer centers operate rather casually and outside any formal system of registration.  Government officials also say more mosques are on the way.  While this might seem negligible in comparison to the numbers of buildings associated with the Church of Sweden, the difference is that Muslims attend and the Lutherans don't.  Sweden's religious landscape has been radically transformed over the last quarter of a century. While churches have been quietly closed or the number of attenders decline to almost nothing, the number of mosques has skyrocketed by some 4,200 percent and they are full.  Furthermore, the Muslim population of Sweden has a robust birth rate while Sweden's native population is graying and having less children than it would take to replace them.  In effect, Islam is the second official religion of Sweden.  Sweden's massive demographic changes over the last 25 years is not only reflected in the demographic composition of the nation, but also the religious composition of the country. While churches continue to empty, Sweden went from approximately seven mosques in 2000 to now 300 in 2025.

This is not simply about the influx of Islam but about the decline of Sweden.  Its ethnic brand is about to become a memory.  Indeed, according to figures suggested by Yasir Qadhi, a Pakistani-born American theologian, predicted that in just one generation, half of Malmö’s population would be Muslim.  While it is certainly the path chosen by the Swedes over time, the reality is that Sweden would be hard pressed to reverse this course or make any real changes in the future ahead.  It is almost a done deal.  What is written here could be written about many of those nations in which Lutheranism once thrived and, indeed, about Western Europe as a whole.  Again, this is less about what Muslims are doing than about what Swedes and the Europeans are not.  They are not having children and they seem fairly passive about giving up their history and their identity and more concerned with maintaining their social service umbrella as their population ages.

Sadly, it is not uncommon for Lutheran church buildings across Europe to be seen as the cultural property of the nation rather than religious buildings in which the faithful gather for the Divine Service.  That itself is an admission that the handwriting is on the wall.  Membership figures tell a completely different story than the numbers of folks in the pews and virtually admit that what is being maintained is not a living community of faith gathered around the Word and Sacraments but a monument to their history to which they continue to cling as they reality of the change unfolds before their eyes.  It is becoming increasingly costly to maintain these Christian buildings while money is pouring in to finance mosques.  Swedish mosque construction has been partially or completely financed with money from Saudi Arabia, Iran, Qatar or Turkey. In the case of Saudi Arabia alone, the numbers are in the realm of billions of kronor. There is also information in the media that every fourth Swedish mosque is financed by the Sunni Muslim and Wahhabi kingdom.

As I have posted before, many years ago my parents hosted a Swedish folk music and dance troop which had come to Nebraska to join in the anniversary celebration of a small village with a Swedish heritage.  The meal she served was stereotypically Swedish to the folks there but the modern day Swedes called it museum food and preferred American fast food and other non-traditional dishes.  Perhaps that is the Christian future of Sweden and other nations in the same boat.  Their Lutheran heritage is museum fodder, something to be appreciated in a display behind glass covers rather than celebrated with faith.  If it is their future, it could be ours as well -- whether or not it includes the explosion of Muslim immigrants celebrating their faith.  In my Swedish hometown, one of the three church buildings in town has closed its doors for good and, guess what, they thought about turning it into a museum.  

Feeling loved. . .

I find it interesting how love has shifted from something concrete and real to something perceived or felt.  If we do not feel loved, we do not believe we are loved.  I am not sure when this shift took place but at some point it transformed what love is from something that is revealed by what is done to how it is perceived, received, and felt.

I knew the affection of my parents not by how I felt but by what they did.  The fact that my father went to work every day to provide for his family without indulging himself in hobbies or self-interest remains the most profound way I knew his love.  It is the same for my mother.  It was not the special things they did that the depth of their love for me was shown but in the ordinary of everyday life, the sacrifices of themselves for me and for my brother.  It is nice to have flowery words spoken or to have received special things along the way but I did not depend upon these to know I was loved.  They were not perfect parents or perfect people but they gave of themselves every day and I am the recipient of this love, along with my brother.

We say God is love but then we put God to the test all the time.  If God really loved me... then, well, you fill in the blank.  Sometimes people will confess that they ditched the faith because they did not feel God's love or know any special or unique way He expressed that love to them.  Or, perhaps more accurately, everything else God had done was discounted because they could not believe that if God really loved them they would have suffered this or that along life's way.  God's love was defined not by God but by the people and His love was subject to the conditions they attached to that love.  Without these, they could not see how God is love or believe that God loved them.

The mark of God's love for us lies not with the special things we have counted upon and He has fulfilled but in the realm of the most basic thing of all.  He forgives us.  Forgiveness is the most profound act of love and the most costly.  It could not be simply a word or decision on the part of God but required the incarnation of the Son, the agony of the cross, the suffering for sin by the sinless One, and the payment of all sins by the cleansed blood of His self-offering.  Yet even this seems not to be enough for us.  How easy it is for us to discount the power and manifest love revealed in the cross and look for something more, something that fits our mood, something that matches our feelings, and something that we set as the test of what His words of love mean.

The Christian answer to the question of how we know God's love for us is the Cross. “God shows his love for us in that while we were yet sinners Christ died for us” (Romans 5:8).  We might rather have God snuggle us in at night or speak quiet words only to us and not another or do for us what we demand as the condition for us to feel loved but faith trusts not in feelings nor even in words.  It trusts in the cross.  We each Christ crucified because the cross is where the eternal love of God is revealed and where we encounter it.  It is nice to have your prayers answered now and again and to receive hidden voices in the night telling you little nothings in your ear but these pale before the cross.  “In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son” (Hebrews 1:1–2). 

The more we define what love is by how we feel it or how well it lives up to our expectations, the less love we will know.  That is why forgiveness is always a component of love, perhaps its deepest component.  We know we are loved because the cross proclaims the forgiveness not earned nor merited nor even request but freely given.  Such is the depth and height and length and breadth of God's love for us. In the same way, we would define love as approval for who we are and what we feel but God's love for us is manifest in His willingness to do all that is necessary to redeem us from the things we claim are who we are and how we feel but are really sin. 

What have we done with truth?

The case of Planned Parenthood of SE Pennsylvania vs Casey arose from a challenge to five provisions of the Pennsylvania Abortion Control Act of 1982; among the provisions were requirements for a waiting period, spousal notice, and (for minors) parental consent prior to undergoing an abortion procedure.  The Court overturned the Roe trimester framework in favor of a viability analysis, thereby allowing states to implement abortion restrictions that apply during the first trimester of pregnancy. In its "key judgment," the Court overturned Roe's strict scrutiny standard of review of a state's abortion restrictions with the undue burden standard, under which abortion restrictions would be unconstitutional when they were enacted for "the purpose or effect of placing a substantial obstacle in the path of a woman seeking an abortion of a nonviable fetus."

Everyone thought that this might have been the moment to overturn Roe.  It was not.  Shifting positions created a split decision in which only the first few paragraphs of the opinion were agreed upon but there was no heart in the justices to undo Roe at its core.  In the opinion, the court felt for the pulse of the time and put into legal language what has now born its terrible fruit of a personal truth, true for the individual at the moment but without any ability to reach beyond that person without consent.  They wrote it this way:

"At the heart of liberty is the right to define one’s own concept of existence, of meaning, of the universe, and of the mystery of human life" (Planned Parenthood of SE Pennsylvania v. Casey, 505 U.S. 833, 851 (1992)).  Written by Justice Anthony Kennedy.

If liberty cannot mean the right to define by each individual their own concept of existence, meaning, the nature of the world, and the mystery of human life, the count seemed to say it was not liberty at all.  Except that this was a venture onto the unsure ground that our nation had never traipsed upon before -- at least not in the official language of justice and law.  Imagine the absurdity of this statement in defining abortion as good and then equating this with the stuff of the universe and the meaning of human life.  The triumph of the autonomous self has turned the individual into an imperial humanity without qualification.  Neither family nor community, nation nor culture, truth or morality brings us together except the common cause of our individualism.  Note how natural law and moral law and even the very institutions of marriage and family are sidetracked before the sacred altar of self.  What happened to "we hold these truths to be self-evident?"

In the end, Roe was finally overturned but not the idea of this individual, imperial, autonomous self.  That remains and is now so deeply embedded in our souls that it will be hard even to address much less overcome.  If is the ultimate falsehood parading as our most noble truth.  It is what some have called the “tyranny of relativism” and subjectivism.  Alas, when we shift the locus of truth from the object (reality) to the subject (the individual), “truth” becomes something fragile and truth ends up being the cause for the rawest pursuit of power and control.  It would be hard to see how this has not resulted in the combative and violent shape of our society and the way we insist upon tolerance when we really expect approval. 

The gates of hell. . .

It is often a mighty comfort to the faithful in the midst of trouble and turmoil.  The devil will not prevail.  The gates of hell will not prevail.  But what this does not mean is that the status quo will endure forever.  It is a false comfort to presume that everything that is will continue because God has set His protection upon it.  Indeed, God has not set His protection upon all the institutions and their various shapes and forms.  God has placed His protection over us.  Over you and me.  We belong to Him.  All the things that have articles and bylaws, web pages and physical addresses, phone numbers and email addresses may not endure.  They probably will not.  We will.

This ought to be of great comfort to us as God's people.  We are the people of His promise, upon whom He has placed His mark, whom He has cleansed in baptismal water, and begun the good work of salvation in us.  Yes, this is our comfort and assurance when things seem bleak and threats abound.  We belong to the Lord.  It does not mean we are immune from suffering or that we will not pay a cost for being His disciples.  Of course not.  Our Lord repeatedly reminds us that as He was treated, so shall we be treated by a world at enmity with those who belong to Him as it was to Him.  But the things that the devil and the world can do to us cannot rob us of all that Christ died and rose to bestow upon us.  That is the promise.

At the same time this comforts us, it ought also to push us to action.  As we in the LCMS look around us, we should be chastened by the reminder that even the good institutions among us have no guarantee upon them and carry no immunity from the assaults of the devil or the ravages of time and the whims of the moment.  IF they are good and salutary, IF they are to endure, it will be because we work for them.  We cannot stand on the sidelines and watch the Lord do for us what He has called us to do.  We are the laborers in His harvest.  If we are lazy or complacent, all the good things that are our Synod will fall into disrepair and fail us.  If we are foolish and mistake earthly success for faithfulness to the Lord, all those things we think of as we identify ourselves as a Synod will fall through the fingers of our own neglect.  If we squabble over needless things or overlook serious disagreements over faith and practice, it will come back to haunt us.  

Jesus did not tell us not to fear but whom to fear and whom not to fear.  Do not fear the powers of this world but fear God and heed the voice of His Word.  We will be accountable and not only for the individual stewardship of the time and resources He has granted to us but also for the things we hold of value together as a Synod.  Sometimes we get this wrong.  We act to protect institutions instead of the cause, fearing the loss of the things that may be valuable today but are not eternal over that which is forever.  We also act as if we are merely spectators and God is the only actor.  The witness of the New Testament ought to show us how God does His work.  He works through those whom He has called.  He works through us.  

The hard part is working this out in daily life.  Some presume that the Church grows because of what we do or how we do it.  They would forget that this work is too valuable to the Lord for Him to consign it to others.  His Spirit calls, gathers, enlightens, and sanctifies still and He works through means.  These means of grace, the Word and the Sacraments, are administered by us but He is their power as well as their goal.  We would be foolish if we thought that we had the franchise of the Church and it was our duty and our power to make it flourish and grow.  But we would also be foolish if we presumed that if God wants it done, He can just do it Himself.  What we do in the home and in the congregation matters and has profound effect.

Conventions can be a mess, a cacophony of voices and agendas clamoring for the limelight.  They can be boring as we realize that we have dealt with nearly everything on the agenda before.  They can be sobering as our well meaning efforts of the past had unintended consequences.  But they can also be a place of hope as we encounter people from all over the nation who share our common identity as Missouri Synod Lutherans and are working in their own neck of the woods to do what we have been called to us, trusting in the Lord but placing all the attention and energy of their hearts, minds, bodies, and souls at His behest.  Hopefully we will walk away reminded that nothing will be preserved without our efforts but we shall be kept to everlasting life by the Lord alone.  Hopefully we will have met some new folks who labor with us but in different arenas for the same cause and be encouraged.  Hopefully we will learn to set aside smaller loyalties for the larger loyalty to Christ, His Word, and the faithful Confession once made and still kept by us.  Hopefully we will not expect our leaders to do what we have been called to do and we will not try to be a church body of many leaders with no followers.  Hopefully we will find cause for joy even as we are given sober reminder that these things are not easy, clean, or efficient.  It is what it is but the LCMS is still our best cause and the best place to be.  If and when that is no longer so, we will have to cross that bridge when we come to it but for now it would be nice if we showed in life some of the unity we claim in theory.  

Meanwhile on the AI scene. . .

I read recently where many researchers are now convinced that to achieve a more humanlike AI, or artificial general intelligence (AGI), will require something more than merely mastering language and images.  It will, in their estimation, require AIs which can reason about space, causality, and the consequences of actions.  While this is more broadly necessarily for the evolution of AI, it is especially required if AI is to control humanoid robots, operate factories, and explore other planets—fulfilling at least some of the promise of those visionaries who laud its future.

Among those who argue for this need, AI pioneer Yann LeCun put it clearly. “I joke that the smartest systems we have today are not as smart as a house cat,” he says. A cat can’t code like a large language model (LLM), but it can survive by its wits. The notion that simply scaling ever larger an LLM will get to AGI is “complete nonsense,” he says. “It’s like saying you’re going to get into orbit by scaling airplanes. There’s a very powerful delusion circulating in Silicon Valley that this is the case.”  LeCun left a top job at Meta to co-found one of a growing number of labs and startups developing “world models”—systems that build representations of how the world works—and agents that operate within them to learn or plan. Ultimately, these researchers hope that more closely mimicking how the human mind learns will give AI stunning new powers. 

There is another problem.  Companies  are spending hundreds of billions of dollars a year to build AI models with hundreds of billions or even trillions of adjustable parameters, trained on trillions of words and images scraped from the internet.  The latest GPT model from OpenAI is several times the size of its largest 2020 model and trained on an order of magnitude more data.   So LLMs can pass lawyers’ bar exams and doctors’ medical licensing exams, match the achievements of top high school students in math, write poetry that many readers find more beautiful than human works, and do such an efficient job that top programmers now use them to write most of their code.  However, each advance in AI requires disproportionately more resources.  They are running out of input.  Literally.  One 2024 study estimated they’ll exhaust high-quality public text data in the next few years.  The equipment (computer chips and algorithms are gaining efficiency), but not quickly enough and data centers under development will each draw so many gigawatts of power and water that they are straining the grid and turning the minds of the public against them.

In other words, building a better human may be even more difficult that improving the ones we have.