Mrs Räsänen was not asking for her defence to be based on the Bible; she was asking for the freedom to quote the Bible and to defend biblical principles. It was the State who was seeking to prevent her from doing so. Bear in mind that Mrs Räsänen was a senior politician, having been Finland’s interior minister from 2011 to 2015. This case was not a random one, but one designed to intimidate and send out a signal that the new secular morality must not be challenged.

There is good news this week from Finland. The Finnish Christian MP, Päivi Räsänen, together with a Lutheran bishop, Juhana Pohjola, have been found not guilty of hate speech charges, while the prosecution has been ordered to pay 60,000 EUR in charges. That is the good news and to be warmly welcomed.
The bad news is that the case was brought in the first place. This was despite the police saying there was no criminal case to answer. This trial was a political trial brought for ideological reasons and there are important lessons for the Church throughout the West to learn from this case.
Mrs Räsänen was accused of making derogatory comments on three occasions including in a 2019 tweet, opposing the Lutheran Church’s participation in the Finnish Pride week, and using Bible verses to argue her position.
Sin Banned?
The state prosecutor had argued that using the word “sin” could be “derogatory” and “harmful”. This is an astonishing argument. Using the word ‘sin’ could be derogatory for any group. Is the prosecutor really saying that the State should ban sin – or rather speaking about sin?
Being accused of sin can be upsetting. I recall one man who was furious at me for suggesting that his racism against Pakistani people was a sin; and another at a public meeting who was so furious that I was speaking of sin in general that he got up and started shouting and threatening me!
Yet sin is essential to the teaching of the Scriptures. It is the message of Jesus that he came to save sinners from their sin and plenty of people found that message offensive enough – they crucified him for it!
Harmless?
The notion of ‘harm’ is an interesting one. It is a word that is often used, and rarely defined. Harm comes on a spectrum. All of us would agree that killing someone is a ‘harmful’ act – but is challenging someone’s beliefs, philosophies or lifestyles really harmful? Who gets to determine what is harm at that end of the spectrum? In reality, it means that those in power can use the idea of ‘harm’ to blame, shame and control those with whom they disagree.
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He sees in us what nobody else sees and nobody else can see because he looks beyond who we are to what we will be. He sees who he will make us to be as we spend time with him, as we walk with him, as we follow in his footsteps.

It’s a detail that is easy to overlook, a detail whose importance may be lost in our many readings and re-readings of the story. But it’s a detail that is full of significance and flush with encouragement if only we will notice it and if only we will meditate upon it.
In the first chapter of John’s gospel, he tells of two men, two brothers, who became followers of Jesus. Andrew was the first to encounter him, to hear his words, and to believe that he was the One who had long been promised. In his excitement he tracked down his brother and told him, “We’ve found the Messiah!” Andrew led Simon to Jesus so he, too, could meet this man and hear his words. And it was at this point that an unexpected event transpired: “Jesus looked at him and said, ‘You are Simon the son of John. You shall be called Cephas’ (which means Peter).”
Jesus looked at this man and immediately gave him a new name. He was no longer to go by the one his parents had given him, but by the one this Teacher had assigned. He was no longer Simon, but Cephas (in Aramaic) or Peter (in Greek).
The significance of this change can be lost in the modern Western world, for we attach little importance to the meaning of names, but only to whether we like the way they sound or if we have known someone by the same name. And it can be lost in the English language, for neither “Peter” nor “Cephas” mean anything else in our language. But when Jesus looked at Peter and said, “You shall be called Cephas” everyone knew what he was saying: “Your name will be Rock.”
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Instead of reaching for ‘how much…’ questions, we are better asking, ‘what does Jesus deserve from me?’ We should take the focus off what we will do for Jesus, as though we are paying him back, and instead ask ourselves what Jesus deserves from us. Again, any answer that falls short of our whole selves is simply wrong.

If your wife tells you she loves you, if you value your features, I’d suggest you don’t respond to her declaration with, ‘how much do I need to love you in return?’ As far as love for your wife goes, most questions beginning with ‘how much do I need to…’ will not end well. And, let’s be honest, rightly so.
There are certain relationships where ‘how much’ is a perfectly valid question, of course. The relationship I have with every shopkeeper I try to engage in business pretty much starts and ends with that question. ‘How much does it cost?’ is about the only valid question in that scenario. But then, neither me nor any local shopkeepers are claiming to love one another. It is a mere business transaction and literally nothing more.
Which of these scenarios, do you think, more closely represents your relationship with Christ? Which, do you think, more closely mirrors your relationship to the local church? I am sure few of us would seriously argue for the latter. Jesus calls the church the apple of his eye and his bride. There is no doubt that Jesus is saying, ‘I love you’. If we wouldn’t ask our wife, ‘and exactly how much affection, and how much evidence of me loving you, will suffice, y’know, to have done my duty?’ I’m not sure what makes any of us think that is an appropriate thing to say to the Lord.
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