Archive for August, 2012

Lutheran Theology Commission Warns Against Use of NIV2011

August 31st, 2012 1 comment


The Lutheran Church—Missouri Synod’s Commission on Theology and Church Relation’s executive staff has issued an important warning against the new version of the New International Version (referred to as NIV2011). I’ve included the full statement for you to read, but please note these key words in the document:

The use of inclusive language in NIV 2011 creates the potential for minimizing the particularity of biblical revelation and, more seriously, at times undermines the saving revelation of Christ as the promised Savior of humankind. Pastors and congregations of the LCMS should be aware of this serious weakness. In our judgment this makes it inappropriate for NIV 2011 to be used as a lectionary Bible or as a Bible to be generally recommended to the laity of our church.

At the time Lutheran Service Book was adopted a number of years ago, the NIV was rejected for continuing use in the hymnal after careful evaluation by the Synod’s CTCR, the Synod’s two seminaries and by the Commission on Worship. The reason it was rejected was because of the already significant weaknesses in the NIV, but now along comes NIV2011, which is completely replacing the older form of NIV. It introduces even far worse problems. I strongly encourage  you to share this statement wide and use it to warn people against continuing use of the New International Version translation.

Here is the statement, which you may download. It is a PDF file.

CTCR on NIV 2011


Glock 26 Demonstration Video

August 30th, 2012 Comments off

Categories: Shooting Sports

Longest and Most Extensive Treatment of Church and Ministry by a Lutheran — Available Now

August 30th, 2012 Comments off

I’m happy to announce that Concordia Publishing House has released the second, and last, volume on the subject of the Ministry, by Johann Gerhard, part of the ongoing translation project of his entire Loci Theologici. The two volumes on the ministry, combined with his tome on the Church provide, for the first time, an entire English translation of what is the most extensive discussion of the doctrine of Church and Ministry by a Lutheran theologian. In his great work “Church and Office” C.F.W. Walther wholeheartedly endorses Gerhard when he writes in the introduction to the book:

It was, of course, not our intention to present the doctrines of our church regarding church and office [Kirche und Amt] in their completeness. Whoever desires this will find such a presentation in the larger dogmatic works of the teachers of our church, especially in the master works of Martin Chemnitz and Johann Gerhard.

I highly encourage all serious students of Scripture, and of course, all Lutheran pastors, to have Gerhard in their libraries. You may subscribe to the volumes in the series here. I’ve included information about Gerhard and the Gerhard series below the photo.



Johann Gerhard’s Loci Theologici—Now in English

“Gerhard’s Loci is the greatest doctrinal text in the entire history of Lutheranism. By putting these splendid volumes in the English language, CPH ensures access to the solid teaching of the orthodox Lutheran Church in one of its greatest expressions ever penned. And CPH is virtually the only Lutheran publishing house in the world with the capacity, fidelity, and will to produce such gems!”
-Rev. Dr. Matthew C. Harrison, president, The Lutheran Church—Missouri Synod

Johann Gerhard (1582–1637) was the premier Lutheran theologian of the baroque period. Now his Loci Theologici is translated in English for the first time in seventeen volumes of Theological Commonplaces.

The Theological Commonplaces series is the most significant theological work of Lutheran orthodoxy after the Reformation and remains a classic of Lutheran theology. With skill and precision, Gerhard sets forth the Christian faith from Scripture in dialogue with the Church Fathers, medieval theology, Luther, and a multitude of contemporary theologians.

Each hardback volume includes:
• the translation of Gerhard’s Loci (originally published from 1610 to 1625)
• a glossary of key theological, rhetorical, and philosophical terms
• a name index
• a Scripture index
• a carefully researched list of works cited, which presents guidance for deciphering the numerous abbreviations of the other titles from which Gerhard quotes.

Become a subscriber to Theological Commonplaces and each new volume of Gerhard’s monumental series will be shipped to you automatically. Currently, volumes are priced at $54.99, but as a subscriber you will pay only $38.49, a 30% savings. Your subscription starts with the newest volume and you will continue to receive each new volume. As an added bonus, subscribers can purchase previously released volumes at the same 30% savings.

Call 1-800-325-3040

Categories: CPH Resources

“It’s Here and WOW!” Chaplain William Weedon, LCMS Director of Worship, Comments on Publication of The Apocrypha: Lutheran Edition with Notes

August 30th, 2012 Comments off

From Weedon’s blog:

What a beautiful volume, it is!  CPH’s The Apocrypha: The Lutheran Edition with Notes is a most worthy companion to sit next to your copy of The Lutheran Study Bible.

When you first open it, you will notice right away the similarities in layout. If you’ve mastered navigating TLSB, you’ll feel right at home in The Apocrypha.  The text employed is the English Standard Version, and once again it delivers a text that is clear and dignified without being overly colloquial or informal.

But WHY? you might be asking.  Why bother?

Well, the Apocrypha is simply part of our heritage as Christians, and specifically as Lutheran Christians. It was invariably published in Lutheran Bibles in Germany, right between the two Testaments and with Luther’s incredibly helpful little note:  “Apocrypha, that is, books which are not held equal to the sacred Scriptures, and nevertheless are useful and good to read.” These are books that were in the Greek translation of the OT but not found in the Hebrew text.

Putting them between the Testaments (rather than inserting them among the books of the Old Testament) is actually a good reminder that they specifically illuminate for us the time period between the close of the OT and the beginning of the New. Just a solitary example: we read in John 10 that our Lord was in Jerusalem “for the feast of the dedication.” Well, you’d search in vain for this feast in the Old Testament writings and might wonder what this IS that Jesus is attending. The answer to your query is found in 2 Maccabees 10:1-8 – the institution of what we call today Hanukah!

You’ll also find some interesting “middle” stories between the Old Testament and the New Testament accounts. Numbers 21:4-9 relates the story of the bronze serpent. And our Lord picks this up in John 3 as a type of His own crucifixion: “As Moses lifted up the serpent in the wilderness…” Between the two accounts, we find this meditation on the event from the Book of Wisdom (16:5-8):

For when the terrible rage of wild beasts came upon your people and they were being destroyed by the bites of writhing serpents, your wrath did not continue to the end; they were troubled for a little while as a warning and received a symbol of deliverance to remind them of your law’s command. For he who turned toward it was saved, not by what he saw, but by you, the Savior of all. And by this also you convinced our enemies that it is you who delivers from every evil.

And, of course, the Lutheran Church has always continued to make use of parts of the Apocrypha in our worship life. An ongoing frustration in the use of The Lutheran Service Book has been its oblique use of “liturgical text” whenever something was used from the Apocrypha. That’s nice, but WHERE IS IT FROM? Be frustrated no longer. Your handy-dandy Apocrypha: The Lutheran Edition with Notes gives you the info in a handy chart (thank you, Peter Reske) on pages 387, 388. Ah, so “When all was still, and it was midnight, Your almighty Word, O Lord, descended from the royal throne”—the lovely antiphon for the Introit at the Christmas Midnight Service—that comes from Wisdom 18:14-15! Or the Introit for Easter Tuesday “He gave them to drink of the water of wisdom”? That’s from Sirach 15:3b-4a.

Perhaps most shocking to the sensitivity of modern day Lutherans is that our spiritual forebears not only continued to read the Apocrypha in private in their homes, but even publicly in the Church services!  A CPH published German Bible I have lists two readings from the Apocrypha on saints’ days:

The epistle for the day of St. John is provided as Sirach 15:1-8
The epistle for the birth of Mary is provided as Sirach 24:22-31

In Lutheran Magdeburg’s 1613 Cantica Sacra, we note that whole swaths of the Apocrypha were read in the daily Matins and Vespers in parts of the post-Pentecost season: Tobit, Judith, sections from Maccabees.

Some of my favorite sections are the “wisdom literature” (Sirach, Wisdom) and the “liturgical” pieces, above all the Prayer of Manasseh (cf. 2 Chron.33:12-13, 18-19):

for your glorious splendor is unendurable, and the wrath of your threat to sinners is overpowering; yet immeasurable and unsearchable is your promised mercy… the sins I have committed are more than the sand of the sea; my transgressions are multiplied, O Lord, they are multiplied. I am unworthy to look up and see the height of heaven because of the multitude of my iniquities… I earnestly implore you,  forgive me, O Lord, forgive me! Do not destroy me with my transgressions… For you, O Lord, are the God of those who repent, and in me you will show forth your goodness; for, unworthy as I am, you will save me in your great mercy.

But the objection is raised:  “Look, our people don’t even know the canonical Scriptures as they should!  Is it wise to bother with introducing them to the Apocrypha?” It’s a fair question, and I’d certainly not suggest that a steady diet of the Apocrypha or anything else (TV, novels, the internet) be allowed to replace the daily discipline of time in the canonical Scriptures.  BUT, I suspect the folks who’d have the greatest interest in the Apocrypha are precisely the folks who are INTO the canonical Scriptures already. You know, the kind of folks who will have puckered a brow over a “Feast of Dedication” in John 10 and wondered what further information they might have learned about that.

And I’ll be honest: I think for pastors especially the Apocrypha is invaluable. I mean, we make our promise to conduct all our preaching, teaching and administration of the Sacraments in accord with the faith as it is confessed in the Book of Concord, do we not? But this Book specifically references the Apocrypha more than once. At the very least we should KNOW the context of the passages that are cited. Luther’s, Chemnitz’s, Gerhard’s, and Walther’s sermons are peppered with allusions or references to the Apocrypha and I think we’re definitely the poorer when we no longer “get” those.

What people fear, I think, from the Apocrypha is that somehow publishing this again will elevate these books to the level of canonical Scripture – i.e., to texts that can form the basis for the formulation of the Church’s dogma. But such a fear is more than allayed in the very helpful study notes that accompany this version. Even on the very cover page, Dr. Luther’s words to Eck are cited:  “I know that the church retains this book [of the Apocrypha] as I just said, but the church is not able to grant more authority or strength to a book than the book has on its own.”

The long and short of it: it’s utterly worth each pastor owning and studying in conjunction with the canonical Scripture for the wonderful light it sheds on the intertestamental period, for the place it has historically possessed in our liturgical, catechetical, theological, and homiletical tradition.  It’s also utterly worthy of any laity who are already students of the Word of God, for the exact same reasons. Buy it! You won’t be sorry!

Categories: CPH Resources

Useful Tools to Study and Promote “The Apocrypha: The Lutheran Edition with Notes”

August 30th, 2012 Comments off

“Hey, Paul, is there any kind of study guide or something like that for the Apocrypha?” “Hey, Paul, do you have a bulletin insert we can use in our congregation?” “Hey, Paul, do you have one of those sign up sheet things you usually send us for new books like this?”

Why, yes, in fact, I have a study guide for you, a bulletin insert for you, and a sign up sheet for you! Let me give you the links right now:

Study Guide

Bulletin Insert

Sign Up Poster

Oh, wait, there’s more, did you know you can download a nice PDF “sampler” from The Apocrypha? Yes, you can. Click here.

And, by the way, here is a nice graphic you might want to grab and use across your various social media interwebbernet networking twitter book facetweet sites and pages and forums and blogs.

Categories: CPH Resources

Religious Toleration and the Roman Empire

August 30th, 2012 1 comment

Picked up another interesting post from one of my favorite blogs “History of the Ancient World” which is kind of a clearing house of papers and theses on various topics concerning ancient civilizations. This one caught my eye as particularly interesting, on religious toleration and the Roman Empire, detailing how Rome dealt with various religious groups across its vast empire, Christianity being one of the religious that kept bumping against Roman authority due to its recalcitrant attitudes about the whole “Emperor is God” thing. Here’s a summary of the thesis you can read here (give it some time to load).

“This thesis examines religious toleration in the Roman world throughout the republic and empire and its connection to Roman political power. While studies have examined the role religion played in Roman political success, few have looked at the reactions of the Romans in multiple situations involving religious groups that were incompatible with Roman society in order to draw broad conclusions about the nature of Roman religious toleration and how it was meant to maintain Roman supremacy. By examining a number of such groups, this study aims to outline the place of religion in the Roman political system, to show why certain religious groups were met with various forms of hostility, and finally to consider what these incidences reveal about Roman religious toleration and the place of religion in Rome’s political landscape. This study finds that Roman religion had very specific characteristics and was a pillar ofthe Roman state, so that when a religious group caught the attention ofthe Roman authorities and did not fit the requirements ofthe Roman state religion, it was perceived as a threat to Rome’s position of power. Each group examined received different treatment from Rome depending on other stresses endangering Roman political stability and the structure and practices ofthe group in question. Those that could be made into acceptable Roman cults were permitted to exist in their new form while others were completely rejected. Allowing groups to continue in any form, though, was done so under the supervision of the senate or emperor which shifted power back to the Roman state and re-established its control over the religious and hence political sphere. Such treatment of religious groups should not be called toleration and this thesis helps to correct such misjudgements which deny the importance that religion played in Roman political power.”

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A Lost Treasure Found! Discover the Apocrypha!

August 29th, 2012 3 comments

A Lost Treasure—Found!
Discover “The Apocrypha” from Concordia Publishing House

The Apocrypha: Lutheran Edition with Notes


August 29, 2012

Saint Louis, MO—Most Christians know that the Old Testament ends with the book of Malachi and the New Testament begins with Matthew. In most English versions of the Bible, one blank page separates the two books. What many Christians may not know is that one blank page can represent many years—400, to be exact.

That said, these 400 years have not always been represented by a blank page; in fact, they used to be represented by fourteen books known as the Apocrypha. For centuries, every Lutheran’s Bible included the Apocrypha as long as Luther’s Bible translation was still used. However, when Lutherans moved to English, the Bibles available to them did not include the Apocrypha, so it fell out of the awareness of many Lutherans.

Concordia Publishing House (CPH) is pleased to announce the revival of these forgotten books with the publication of The Apocrypha: The Lutheran Edition with Notes—the first and only study edition of the Apocrypha published in English with extensive Lutheran notes, and one of the very finest editions of the Apocrypha ever published for use by all Christians.

Rev. Paul T. McCain, Concordia Publishing House’s publisher, explained that for “as long as CPH published Luther’s Bible in German, our Church was aware of the existence of these books. In fact, even into the 1970s, it was still available—but only to those who could read German.”

Indeed, from Luther to our own Dr. C.F.W. Walther, the Apocrypha was historically used and referenced by orthodox Lutheran theologians in their doctrinal works, sermons, and devotional writings. Lutherans simply followed Luther’s advice, printed in his Bible translation’s table of contents, “These books are not held equal to the Scriptures, but are useful and good to read.”

“These books have long been a rich part of our Biblical Lutheran heritage,” said McCain. “They have served as the text for beloved hymns, such as Now Thank We All Our God, and they were commonplace reading materials for all Lutherans at the time of the Reformation and for hundreds of years afterwards.”

For those reasons and many more, McCain and Rev. Edward Engelbrecht, the book’s general editor, consider the Apocrypha to be an important text, not to be forgotten. They explained that it is an important tool for helping Christians understand the New Testament—primarily because it fills in the background for what people were experiencing before Jesus.

“In general, it fills the gap between the testaments,” said Engelbrecht. “It benefits anyone who wants to learn how the New Testament and Christianity came about.”

To assist readers in their study, Concordia’s edition of The Apocrypha includes extensive quotes and explanations from Martin Luther and Johann Gerhard. It is also replete with study notes and commentary from scholars to assist the reader—lay or professional.

“I consider reading the entire Holy Bible and the Apocrypha to be a life goal for every mature Christian,” said Engelbrecht. “We’re very proud to be able to offer both of these books in English and with distinctively Lutheran notes.”

To order your copy of The Apocrypha: The Lutheran Edition with Notes, visit or call 1-800-325-3040. To request a review copy, please e-mail To schedule an interview, please call Emily Barlean at 314-268-1294.

Categories: CPH Resources

One of the Reasons Why I Can Not Vote for Obama

August 28th, 2012 6 comments

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Are You Ready for the Reformation?

August 28th, 2012 Comments off

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Benelli M4 Magazine Tube

August 27th, 2012 2 comments

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A Lost Treasure Has Been Found! The Apocrypha is Back!

August 27th, 2012 7 comments

A lost treasure has been found!  The Apocrypha, which went missing in action in English speaking Lutheranism, has been restored. Since the time of Luther’s first complete Bible translation, through the hundreds of years that followed, faithful Lutheran theologians, pastors and laity had the Apocrypha as part of their Bibles and spiritual heritage. It was quoted in doctrinal works, devotional works and in sermons by all orthodox confessional Lutherans, down to the days of C.F.W. Walther who referenced it in his writings and sermons. But, when the church here in America, the Apocrypha was lost because it was not printed in English Bibles that were used by Lutherans. Now, for the first time, a special Lutheran study edition is ready for you to dig into.

You may place your order now, by going to this web site.

Dozens of Volumes Available Now from LOGOS

August 27th, 2012 2 comments

Since Concordia Publishing House has moved all LOGOS based resources into the LOGOS web distribution method, there are now many titles available as stand alone volumes that once were only available when you bought “collections” in the Concordia Electronic Theological Library [CETL]. You can now purchase any of the volumes listed below as separate/stand alone volumes. The better pricing on them comes when you do buy them in the collections in which the are placed in the CETL, but if you do not wish to do that, you can purchase things now separately, as instant downloads into your LOGOS collection, and of course, if you wish, you can buy all these volumes as a single purchase if you buy the entire CETL Collection, for $475, which provides the following 40 volumes, just under $12 per book. The choice is yours now: purchase it all at once, for the greatest savings, or in  individual collections, or as separate volumes.

In addition to these titles, we are bringing the existing volumes of the Concordia Commentary series into LOGOS, and will be adding the newer volumes of the Luther’s Works extension and the Gerhard LOCI collection. You can see all resources from CPH available in LOGOS by visiting our CPH LOGOS page, link here.  And, by the way, you can also purchase any Luther’s Works (American Edition) as a stand alone volume, or in the entire collection. I listed those titles below, hit the “read more” link to see them.

The Beauty, Comfort and Power of the Doctrine of Objective Justification

August 26th, 2012 2 comments

It has come to my attention that there are some laypeople who read my blog, and follow my Facebook page, who have had the unfortunate experience of stumbling across very negative and harmful discussions on the Internet of what is called the doctrine of “objective justification.” There is a former Lutheran pastor who has made it his life’s mission to attack this comforting doctrine. I urge and warn all those who read this blog and my Facebook page to avoid any such discussions and to flee from any false teachers who would rob you of the comfort of the Gospel. They like to insert themselves everywhere they can on various forums where justification is discussed. Pray for their repentance and restoration to a true and living faith. They are the very kind of persons whom the Apostle warns us about when he urges us to make sure we are “keeping Faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith” (1 Timothy 1:19). Mark and avoid anyone who casts doubt on the doctrine of objective justification, and particularly mark and avoid any pastor who does so Do not be deceived. Cling to the truth.

Rejoice in this beautiful explanation of the doctrine of objective justification written by the Rev. Dr. Robert Preus, in 1981.

“The doctrine of objective justification is a lovely teaching drawn from Scripture which tells us that God who has loved us so much that He gave His only to be our Savior has for the sake of Christ’s substitutionary atonement declared the entire world of sinners for whom Christ died to be righteous (Romans 5:17-19).

“Objective justification which is God’s verdict of acquittal over the whole world is not identical with the atonement, it is not another way of expressing the fact that Christ has redeemed the world. Rather it is based upon the substitutionary work of Christ, or better, it is a part of the atonement itself. It is God’s response to all that Christ died to save us, God’s verdict that Christ’s work is finished, that He has been indeed reconciled, propitiated; His anger has been stilled and He is at peace with the world, and therefore He has declared the entire world in Christ to be righteous.

“According to all of Scripture Christ made a full atonement for the sins of all mankind. Atonement (at-one-ment) means reconciliation. If God was not reconciled by the saving work of Christ, if His wrath against sin was not appeased by Christ’’ sacrifice, if God did not respond to the perfect obedience and suffering and death of His Son for the sins of the world by forgiveness, by declaring the sinful world to be righteous in Christ -–if all this were not so, if something remains to be done by us or through us or in us, then there is no finished atonement. But Christ said, “It is finished.” And God raised Him from the dead and justified Him, pronounced Him, the sin bearer, righteous (I Timothy 3:16) and thus in Him pronounced the entire world of sinners righteous (Romans 4:25).

“All this is put beautifully by an old Lutheran theologian of our church, “We are redeemed from the guilt of sin; the wrath of God is appeased; all creation is again under the bright rays of mercy, as in the beginning; yea, in Christ we were justified before we were even born. For do not the Scriptures say: ‘God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them?’’ This is not the justification which we receive by faith…That is the great absolution which took place in the resurrection of Christ. It was the Father, for our sake, who condemned His dear Son as the greatest of all sinners causing Him to suffer the greatest punishment of the transgressors, even so did He publicly absolve Him from the sins of the world when He raised Him up from the dead.” (Edward Preuss, “The Justification of a Sinner Before God,” pp. 14-15)

“The doctrine of objective justification does not imply that there is no hell, that God’s threats throughout Scripture to punish sins are empty, or that all unbelievers will not be condemned to eternal death on the day of Christ’s second coming. And very definitely the doctrine of objective, or general, justification does not threaten the doctrine of justification through faith in Christ. Rather it is the very basis of that Reformation doctrine, a part of it. For it is the very pardon which God has declared over the whole world of sinners that the individual sinner embraces in faith and thus is justified personally. Christ’s atonement, His propitiation of God and God’s forgiveness are the true and only object of faith. Here is what George Stoekhardt, perhaps the greatest of all Lutheran biblical expositors in our country, says, “Genuine Lutheran theology counts the doctrine of general (objective) justification among the statements and treasures of its faith. Lutherans teach and confess that through Christ’s death the entire world of sinners was justified and that through Christ’s resurrection the justification of the sinful world was festively proclaimed. This doctrine of general justification is the guarantee and warranty that the central article of justification by faith is being kept pure. Whoever holds firmly that God was reconciled to the world in Christ, and that to sinners in general their sin was forgiven, to him the justification which comes from faith remains a pure act of the grace of God. Whoever denies general justification is justly under suspicion that he is mixing his own work and merit into the grace of God.”

“Objective justification is not a mere metaphor, a figurative way of expressing the fact that Christ died for all and paid for the sins of all. Objective justification has happened, it is the actual acquittal of the entire world of sinners for Christ’s sake. Neither does the doctrine of objective justification refer to the mere possibility of the individual’s justification through faith, to a mere potentiality which faith completes when one believes in Christ.

“Justification is no more a mere potentiality or possibility than Christ’s atonement. The doctrine of objective justification points to the real justification of all sinners for the sake of Christ’s atoning work “before” we come to faith in Christ. Nor is objective justification “merely” a “Lutheran term” to denote that justification is available to all as a recent “Lutheran Witness” article puts it – although it is certainly true that forgiveness is available to all. Nor is objective justification a Missouri Synod construct, a “theologoumenon” (a theological peculiarity), devised cleverly to ward off synergism (that man cooperates in his conversion) and Calvinistic double predestination, as Dr. Robert Schultz puts it in “Missouri in Perspective” (February 23, 1981, p. 5) – although the doctrine does indeed serve to stave off these two aberrations. No, objective justification is a clear teaching of Scripture, it is an article of faith which no Lutheran has any right to deny or pervert any more than the article of the Trinity or of the vicarious atonement.

“Objective justification is not a peripheral article of faith which one may choose to ignore because of more important things. It is the very central article of the Gospel which we preach. Listen to Dr. C. F. W. Walther, the first president and great leader of our synod, speak about this glorious doctrine in one of his magnificent Easter sermons: “When Christ suffered and died, He was judged by God, and He was condemned to death in our place. But when God in the resurrection awakened Him again, who was it then that was acquitted by God in Christ’s person? Christ did no need acquittal for Himself, for no one can accuse Him of single sin. Who therefore was it that was justified in Him? Who was declared pure and innocent in Him? We were, we humans. It was the whole world. When God spoke to Christ, ‘You shall live,’ that applied to us. His life is our life. His acquittal, our acquittal, His justification, our justification….Who can ever fully express the great comfort which lies in Christ’s resurrection? It is God’s own absolution spoken to all men, to all sinners, in a word, to all the world, and sealed in the most glorious way. There the eternal love of God is revealed in all its riches, in its overflowing fullness and in its highest brilliance. For there we hear that it was not enough for God simply to send His own Son into the world and let Him become a man for us, not enough even for Him to give and offer His only Son unto death for us. No, when His Son had accomplished all that He had to do and suffer in order to earn and acquire grace and life and blessedness for us, then God, in His burning love to speak to us sinners, could not wait until we would come to Him and request His grace in Christ, but no sooner had His Son fulfilled everything than He immediately hastened to confer to men the grace which had been acquired through the resurrection of His Son, to declare openly, really and solemnly to all men that they were acquitted of all their sins, and to declare before heaven and earth that they are redeemed, reconciled, pure, innocent and righteous in Christ.”


NEWSLETTER – Spring 1981
6600 North Clinton
Fort Wayne, Indiana 46825

The Right to Keep and Bear Arms — Concealed Carry Explanation Video

August 25th, 2012 Comments off

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The Glock 17: The Original and Still the Best {?}

August 24th, 2012 1 comment

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