An excellent presentation by Pastor Mason Beecroft.

Last year I was invited to give a lecture in the Wiseman Series at First Presbyterian in Tulsa. Oswald Hoffman was a regular presenter. Well, for whatever reason, they asked me to return this year. Here is what I offered today.

Grace, mercy, and peace to you from God the Father of our Lord Jesus Christ.

Brothers and sisters in Christ, greetings to you from the people of Grace Lutheran Church. Dr. Miller, thank you for the opportunity to participate in this series again. I must say I was surprised when you asked me to return. I rarely get a second invitation to be a guest preacher. My poor congregation is stuck with me, but you are under no such obligation. Jim, you were either desperate or you really are true friend. I do hope it is the latter. Please know that I deeply appreciate the ministry of First Church and your clear proclamation of the Gospel of Jesus Christ here in Tulsa. As I looked at the selection of speakers for the series this year, I was struck by the diversity of traditions represented. I pray that what I share with you today will both give you insight into some of the emphases and peculiarities of Lutherans in general and Grace Lutheran in particular, and yet resonate with all those who bear the name of Jesus Christ.

At Grace, we are what I would call pre-Vatican II Lutherans, meaning, among many other things, we still follow the historic one-year lectionary, an annual cycle of readings that has been used by Western Christians for over 600 years, even though its development began much earlier. In this series of readings, the third Sunday in Lent (which is this coming Sunday) is known as Oculi Sunday. Oculi, the Latin for “My eyes” comes from Psalm 25, the appointed Introit, the Entrance Psalm of the day: “My eyes are ever toward the Lord, for He shall pluck my feet out of the net. Turn Yourself to me and have mercy on me, for I am desolate and afflicted.”

Approximately 1,500 years ago, on Oculi Sunday, if you found yourself in Rome, you would witness a large procession winding its way through the city. The procession would be led by catechumens, people who were preparing for Holy Baptism at the Easter Vigil. Before this day these candidates would have gone through instruction in the faith and been subject to a series of exorcisms. A late fifth-century letter from John the Deacon offers some insight into the faith of this community: “There is no doubt that, until born again in Christ, one is held bound by the power of the devil. Indeed, one thus bound should not approach the grace of the saving bath, unless, renouncing the devil as part of the early rudiments of faith, one is extricated from his snares.” So on Oculi Sunday, as they entered into the sanctuary after the procession, they would pray, “My eyes are ever toward the Lord, for He shall pluck my feet out of the net. Turn Yourself to me and have mercy on me, for I am desolate and afflicted.” The catechumens, along with all the faithful, were confessing that their hope and salvation was in Jesus Christ. They were turning their eyes to the Lord and seeking His mercy for they were desolate and afflicted by sin and death and the power of Satan. So they  confessed the faith of the church and renounced Satan and all his works and all his ways. This then marked the beginning of a series of tests for the catechumens called scrutinies to determine their desire to remain faithful to Christ. John the Deacon continues, “For we thoroughly test their hearts concerning faith to determine whether, since the renunciation of the devil, the sacred words of the creed have become fixed in their minds.” The intensity of their preparation heightened in anticipation of entering the waters of Holy Baptism at the Easter Vigil, which was the transfer of their citizenship from the realm of Satan, with its sin and death, into the Kingdom of Jesus Christ, where Christ rules with forgiveness, eternal life, and salvation.

Now I imagine to our modern ears, this may sound just a tad elaborate, maybe even a bit superstitious. Yet I believe the ancients have something important to teach us. In fact, I believe it is what our Lord Jesus Christ would want us to learn as well, especially as we approach the Third Sunday in Lent. So Jesus instructs us today through the appointed Holy Gospel for Oculi Sunday, St. Luke 11, beginning with verse 14. By the way, Grace members, I am not preaching this on Sunday so please don’t think you can sleep in with a good conscience.

St. Luke 11:14-28: Now [Jesus] was casting out a demon that was mute. When the demon had gone out, the mute man spoke, and the people marveled. But some of them said, “He casts out demons by Beelzebul, the prince of demons,” while others, to test him, kept seeking from him a sign from heaven. But he, knowing their thoughts, said to them, “Every kingdom divided against itself is laid waste, and a divided household falls. And if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. When a strong man, fully armed, guards his own palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil. Whoever is not with me is against me, and whoever does not gather with me scatters.

Read more…

We’ve been working on this service for quite some time, and are happy to announce it. Concordia Publishing House is now able to offer you a custom-printed, personalized, customizable confirmation certificate. There are 200 Bible verses to choose from, in four different Bible translations: ESV, NKJV, KJV and NIV. You enter the name and the Bible verse of the confirmand, and we print a custom certificate and return it to you within seven days. Check it out.

Doctrine is the chief matter in which I am defiant, not only against princes and kings, but also against every devil, and indeed, apart from that there is nothing else that preserves, strengthens, cheers, and can make my heart even more defiant. The second matter, my personal life, I myself know to be sinful to such a degree it is not worth defending. I am a poor sinner and its fine with me if my opponents are pure saints and angels. Good for them, if they can maintain it. Not that I want to be that kind of person before the world and those who are not Christians, but before God and his dear Christians. I also want to be good before the world, and I am, so much so that they are not worthy to untie my shoelaces. They shall also never be able to prove by the truth that I have lived or acted towards anyone before the world such that I was not teaching them what is good. In short, I am not someone who is too humble, nor too proud, just as St. Paul says: “I can be exalted and I can be humbled, I can suffer poverty or have enough.” Phil. 2.3. For the sake of my doctrine I am very much too stalwart, unbending and proud to the devil, emperor, king, princes and all the world, but for the sake of my life I am also humble and submissive even to every child. Whoever doesn’t know that should hear it now.

— Martin Luther, Reply to the King of England’s Blasphemous Letter. L. W. Halle. XIX. 510-11.

Printed by C.F.W. Walther in Der Lutheraner, Volume I, Number 20 (May 1845), p. 80; Translated by Rev. Joel Baseley. Register to receive copies of Pastor Baseley’s translations of Der Lutheraner, for free.

NASA has released new images of earth. Stunning. Absolutely. Stunning.

Whether we live or die, we belong to the Lord. We belong to none other than the Lord. This is our greatest comfort and joy: that we have as our Lord He to whom the Father has given all power in heaven and on earth and has placed all things in His hands. Who, then, could possibly do us harm? The devil may very well attack us with his murderous rage, but he will never snatch us from the Lord’s hand. For we who believe in Jesus Christ and live under His guardianship have also become lords ourselves over the devil, sin, death, etc. In order that such lordship might be ours, He was made man for our sake. He appealed to the Father on our behalf and so loves us in this way: He was condemned, offering Himself up for our sakes. With His precious blood He purchased us and washed us clean from sin. Still more He has placed in our hearts the Holy Spirit, the pledge of our inheritance and blessedness, making us kings and priests for God and joint heirs with Himself. This is most certainly true. — Martin Luther

[Source: Treasury of Daily Prayer pg. 1151 - Original Source: D. Martin Luthers Werke: Kritische Gesamtausgabe, Vol. 48, pg. 206 (Weimar: Hermann Böhlau) - Tr. Ryan T. Fouts]

I do love my job. I get to test-drive our latest LOGOS-based resources. Fun! Here’s a screen shot of Luther’s Works, Volume 69, in LOGOS edition. Coming soon! Probably out by May. More details coming. For those interested: this is a screen shot of my iMac running Parallels, thus running the Windows version of LOGOS. I always see a little tear trickling down my Mac whenever I make it run Windows. <g> Click on the image for a larger version.

A guest post by Rev. Dr. Holger Sonntag. Since Dr. Sonntag is from Germany and very familiar with the ecclesiastical situation, I asked if he would have any thoughts on the resignation of Dr. Margot Käßmann, who was the head of the EKiD and the bishop of the largest territorial Lutheran church in Germany recently. She is an advocate for homosexuality and, of course, the liberal theology of the state church in Germany. Here are Dr. Sonntag’s comments:

On February 24, 2010, Dr. Margot Käßmann, the chairperson of the Council of the Evangelical Church in Germany and the bishop of the largest Lutheran territorial church in Germany, resigned from all her offices. She had been a bishop for a bit more than ten years and at the helm of the ECG for about four months. Prior to becoming a bishop she had held a parish pastorate for only a few years; instead, she had spend much of her time holding various functions in the global ecumenical movement.

What caused her to resign? On February 20, at 11 p.m., the Saturday after Ash Wednesday, she had been caught running a red light while intoxicated. The police established her blood alcohol content as .154%. While her fellow council members assured her of their ongoing trust in her in a telephone conference on February 23, but left the final decision up to her, she resigned nonetheless on the following day. As she put it once, she wanted her “personal power to convince” to be “unhampered.” And this public moral failure was apparently seen by her as a major hindrance to such authenticity.

The reactions in Germany range from dismay (not so much about her drunk driving, but about her resignation) to respecting her integrity. Many saw her as a dynamic, honest leader who made the church credible again in the eyes of non-members. Others, however, saw her as a divisive figure who felt constrained to comment on any number of social and political issues, even without (or against) God’s clear Word, and who personalized her office as probably no one had done before in recent history.

What can be said about this major event? First of all, it was perhaps providential that she resigned from her offices on the day of St. Matthias, the man who was chosen to replace Judas. Important are these words in Acts 1: “For it is written in the Book of Psalms, May his camp become desolate, and let there be no one to dwell in it; and Let another take his office [episkopee, same word use for bishopric]. So one of the men [andres, males] who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us — one of these men must become with us a witness to his resurrection.” All apostles, thus, ought to be males; accordingly, all pastors ought to be males as well. This is what God’s Word here and elsewhere teaches. Therefore, even though Dr. Käßmann had occupied her episcopal office for over ten years and women’s ordination is seen by many in the Protestant church as normal, it bears repeating that she should not have held this office in the first place. What is more, not only did she hold this office illegitimately, she also, during her tenure as bishop, ensured that those objecting to women’s ordination would not be allowed to enter into the ministry in the first place. The fact that this totally unscriptural practice did not cause an outcry in Germany and around the world speaks volumes about the level of indifference and ignorance regarding the deformation of an institution of the Lord of the church.

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One of the authors of the Formula of Concord, Nicolaus Selnecker, penned these thoughts to help those who were suffering particular trials and temptations because of their weak faith. It was reprinted in Der Lutheraner. Thanks to Pastor Joel Basely for his translation.

When our faith is experienced very weakly in our hearts, we should, as God’s Word itself teaches us, do the following things:

1. Recognize that faith is God’s work and his gift, 1 Thess. 3.; John 6.

2. Inquire and examine ourselves if we gladly want to believe, and if we wish that our faith would be stronger and better. If this desire is present, then God’s work and his power is present, as St. Paul bears witness, that God also works this desire in us. Therefore even a weak, poor desire is God’s work.

3. Pay attention to the foundation and the bedrock of our faith, which is not our feelings, our nature, our strength, worthiness, word and service, but rather solely the service, innocence, satisfaction, obedience, suffering, bleeding and death and the blood of JESUS Christ, which we grasp, hold and appropriate to ourselves by faith, as through an instrument, a means, a hand. Obviously, a little weak toddler grasps an expensive ring with his weak little fingers just as surely as a big, strong Sampson can grasp that ring with his big fist. Yet it is one and the same ring that is not made less through the child’s weakness nor made greater by the strength of mighty Sampson. It is and remains one ring, that is, the ring of the service, of the satisfaction of Christ for the weak and for the strong, yes, even more for the weak than for those who let themselves imagine they’re strong.

4. Realize that the dear prayer from out of a humble heart is heard above all after the example of that afflicted man who had a poor child who was possessed and to whom the LORD said: “If you could believe then you would be helped. For all things are possible for those who believe.” “Oh LORD, (said the beleaguered father, weeping fervent tears), I believe, help my unbelief.”

5. Know that the Holy Ghost himself works and supports, heats up and gives courage to our prayer, sighing and tears, that it proceeds effectively and presses through the clouds and fills God’s ears. As Paul bears witness in Romans 8 that the Holy Ghost aids us in our weakness and advocates for us with unutterable groans and we cry out through him, “Abba, Father.” Therefore he is called the Spirit of prayer and of grace, Prov. 12, who bears witness with our spirit that we are God’s children.

6. Receive the comforting promise that God the LORD will not break the bruised reed, nor quench the smoldering flax. Mt. 12.

If we would take to our hearts these six little points, we will be able to endure and overcome by God’s grace the trial that comes to us by our weakness of faith or, at last, after all, we will arrive at our salvation through the greater adversities yet to come. For as we live, so shall we die and so shall we be saved.

Source:

Instruction for Those Who are Afflicted because of their Weakness in Faith. (Taken from Nicol. Selnecker’s Conc. Funeb. I. P. 130.) Reprinted in Der Lutheraner, April 1845.

The inerrancy issue remains a problem for many Lutherans, particularly those who have been schooled in higher-criticism. While their sympathies may be with those who hold a high view of Scripture, the term “inerrancy” is a word that makes them uncomfortable. Ironically, inerrant is not nearly as strong a word as infallible. Inerrant just means the Scriptures contain no error. Infallible asserts that the Scriptures are incapable of error. Both terms are rightly used to describe the nature of the Holy Scriptures; however, they are not rightly understood unless they are understood in light of the reality that is Jesus Christ, the Word of God Incarnate. For that reason, I thought it would be interesting to share the Lutheran perspective on the inerrancy and infallibility of Scripture. When we consider the Incarnation, and the reality that Jesus Christ is truly God and truly man, we can better understand the nature of the Scriptures as being truly human, though without error. Thanks to Pastor Jay Webber for this collection of quotes on this issue. Source.

The Holy Scripture is God’s Word, written and, so to speak, lettered and put into the form of letters (gebuchstabet und in Buchstaben gebildet), just as Christ, the eternal Word of God, is clothed in humanity. And men regard and treat the written Word of God in this world just as they do Christ. It is a worm and no book compared with other books. (Martin Luther, WA 48, 31 [1541]; quoted in What Luther Says [Saint Louis: Concordia Publishing House, 1959], p. 71)

The Holy Scripture is God’s Word, written and, so to say, spelled out and pictured in alphabetic letters, just as Christ is the eternal Word of God veiled in humanity; and what happened to Christ in the world, happens to the written Word of God also: it is considered a worm and no book over against other books. (Martin Luther, WA 48, 31 [alternate translation]; quoted in Hermann Sasse, “On the Doctrine De Scriptura Sacra,” Scripture and the Church: Selected Essays of Hermann Sasse [Saint Louis: Concordia Seminary, 1995], p. 78)

The word of God is perfectly divine in its contents; but except where the divine form is as necessary as the divine fact, no book is more perfectly human in its form. It is inspired, for it comes from God; it is human, for it comes through man. But remember, we do not say that the human is without the divine. The Spirit is incarnate in the Word, as the Son was incarnate in Christ. There is deep significance in the fact, that the title of “the Word” is given both to Christ, the Revealer, and to the Bible, the revelation of God, so that in some passages great critics differ as to which is meant. As Christ without confusion of natures is truly human as well as divine, so is this Word. As the human in Christ, though distinct from the divine, was never separate from it, and his human acts were never those of a merely human being – his toils, his merits and his blood were those of God – so is the written word, though most human of books – as Christ, “the Son of Man,” was most human of men – truly divine. Its humanities are no accidents; they are divinely planned. It is essential to God’s conception of his Book, that it shall be written by these men and in this way. He created, reared, made and chose these men, and inspired them to do this thing in their way, because their way was his way.
Take up the Bible – read it impartially. You see in it the unity of truth, an agreement in facts, in doctrine and in spirit. It is one book, as “our God is one God.” Just as palpably, however, do you perceive difference in form. You have before you poetry and prose, history, biography, drama, proverb and prophecy. …
It is the great divine-human heart of the Bible, which has made it so varied in eternal freshness. How everything is permitted to shine out in its own light, and the men of all its eras permitted to make their utterances in the spirit of their own time! … These are the contents of the books of the Old Covenant, which their mere names recall.
And what is the New Testament but an unfolding of this same divine humanity? The New Testament is the life of God in human nature. … Through God in Christ, and Christ in man, we are led from the lineage of him in whom the blood royal of the realms of heaven and [of] earth met, to the closing book of broken seals and seals yet to be broken. But with whatever pulse your human heart may beat, God has placed in his book a heart as truly human as your own, to beat with it. …
The great Spirit who lives in the Universe gives it glory and unity; but it is the lower part of it – the material – which gives it variety. (Charles Porterfield Krauth, The Bible a Perfect Book [Gettysburg, Pennsylvania: Henry C. Neinstedt, 1857], pp. 10-13)

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Scripture Readings

Introit: Ps. 91:1–2, 9–10, 13; antiphon 15-16
Psalm of the Day: Ps. 32; antiphon v. 7
Old Testament Lesson: Genesis 32:22–32
Gradual: Ps. 91:11–12
Epistle Lesson: 1 Thessalonians 4:1–7
Verse: Ps. 91:1, 4a, 15a, 16
Gospel Lesson: Matthew 15:21–28

Lectionary Summary

Jacob wrestled with God; he would not let Him go until he received a blessing from Him (Gen. 32:22–32). So it was with the Canaanite woman. Though Jesus seemed to ignore and reject her, she continued to call upon His name and look to Him for help (Mt. 15:21–28). Even when the Lord called her a little dog, she held on to Him in faith and would not let Him wriggle out of His words: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” This Gentile woman shows herself to be a true Israelite, who struggles with God and man in Christ and prevails. “O woman, great is your faith! Be it done for you as you desire” (Mt. 15:27–28). This is the sanctifying will of God (1 Thess. 4:1–7)–to test your faith in order that it may be refined and strengthened. For tribulation produces perseverance; perseverance, character; character, hope. And hope in Christ does not disappoint (Rom. 5:1–5).

Collect for the day:
O God, You see that of ourselves we have no strength. By Your mighty power defend us from all adversities that may happen to the body and from all evil thoughts that may assault and hurt the soul; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

From Luther’s Sermon Notes on the Gospel

This is written for our comfort and instruction, that we may know how deeply God conceals his grace before our face, and that we may not estimate him according to our feelings and thinking, but strictly according to his Word. For here you see, though Christ appears to be even hardhearted, yet he gives no final decision by saying “No.” All his answers indeed sound like no, but they are not no, they remain undecided and pending. For he does not say: I will not hear thee; but is silent and passive, and says neither yes nor no. In like manner he does not say she is not of the house of Israel; but he is sent only to the house of Israel; he leaves it undecided and pending between yes and no. So he does not say, Thou art a dog, one should not give thee of the children’s bread; but it is not meet to take the children’s bread and cast it to the dogs; leaving it undecided whether she is a dog or not. Yet all those trials of her faith sounded more like no than yes; but there was more yea in them than nay; aye, there is only yes in them, but it is very deep and very concealed, while there appears to be nothing but no.

By this is set forth the condition of our heart in times of temptation; Christ here represents how it feels. It thinks there is nothing but no and yet that is not true. Therefore it must turn from this feeling and lay hold of and retain the deep spiritual yes under and above the no with a firm faith in God’s Word, as this poor woman does, and say God is right in his judgment which he visits upon us; then we have triumphed and caught Christ in his own words. As for example when we feel in our conscience that God rebukes us as sinners and judges us unworthy of the kingdom of heaven, then we experience hell, and we think we are lost forever. Now whoever understands here the actions of this poor woman and catches God in his own judgment, and says: Lord, it is true, I am a sinner and not worthy of thy grace; but still thou hast promised sinners forgiveness, and thou art come not to call the righteous, but, as St. Paul says in I Tim 1, 15, “to save sinners.” Behold, then must God according to his own judgment have mercy upon us.

Fare thee well, my lovely Dinah,
A thousand times adieu.
For we’re going away from the Holy Ground
And the girls we all love true.
We will sail the salt seas over
And then return for shore
And still I live in hope to see
The Holy Ground once more.
[Fine Girl You Are]

You’re the girl that I adore,
And still I live in hope to see
the Holy Ground once more.
[Fine Girl You Are]

Now when we’re out a-sailing
And you are far behind
Fine letters will I write to you
With the secrets of my mind,
The secrets of my mind, my girl,
You’re the girl that I adore,
And still I live in hope to see
The Holy Ground once more.
[Fine Girl You Are]

Oh now the storm is raging
And we are far from shore;
The poor old ship she’s sinking fast
And the riggings they are tore.
The night is dark and dreary,
We can scarcely see the moon,
But still I live in hope to see
the Holy Ground once more.
[Fine Girl You Are]

And now the storm is over
And we are safe and well.
We will go into a public house
And we’ll sit and drink like hell.
We will drink strong ale and porter
And we’ll make the rafters roar,
And when our money is all spent
We will go to sea once more.

Chords: KEY C

verse/chorus:

Background: Irish lyrics to the tune of “Old Swansea Town Once More”. The “Holy Ground” is a quarter of Cobh (once known as Queenstown), which was inhabited mainly by fisherman. The tune is also refered to as The Cobh Sea Shanty. It was popular on the docks of Cork and Cobh as well as on the ships. The tune was originally a capstan shanty – a song sung as sailors turned the capstan to raise the achor.

“Good works are to be done because they are necessary on the basis of the command of God. . . . For the will and command of God is that believers should not be idle, but that they walk and exercise themselves in good works” (Blessed Martin Chemnitz, Enchiridion, p. 96).

I don’t know about you, but if you are like me, you have found it a tad frustrating at times trying to piece together the calendar dates on which fall the feasts, festivals and commemorations on The Lutheran Church—Missouri Synod’s Church Year calendar. My colleague, Rev. Scot Kinnaman, the MasterMind behind the Treasury of Daily Prayer and other various and sundry helpful Church Year and worship resources, shared with me a file he created to put everything all together in one place. And here you go:  in Word .docx, Word .doc, .txt, .rtf, and PDF. If you want in a different version, you are kindly invited to make it yourself! <g>

Feasts-Festival-Commemorations (Word .docx)

Feasts-Festival-Commemorations (Word .doc)

Feasts-Festival-Commemorations (.txt)

Feasts-Festival-Commemorations (.rtf)

Feasts-Festival-Commemorations (.pdf)

In the recent post on the question of antinomianism and the continuing aversion to conversation about the good works Christians are to be doing, Pastor Fast offered a fascinating quote that I think goes to the heart of a lot of the problems we face. What do you think?

“Stanley Hauerwas has said that modern Protestantism has been the only form of Christianity in history to suppose that one could be a Christian by virtue of things which happen entirely inside one’s head. This supposition is true of modern Protestantism’s conservative and liberal versions alike—here Friedrich Schleiermacher and Dwight L. Moody basically agree.”

David Yeago
Sacramental Lutheranism at the End of the Modern Age

Thanks for your continuing interest in The Lutheran Study Bible. I wanted to let you know that we are doing well in the preparation of digital editions of The Lutheran Study Bible. We anticipate that by the end of April/early May we will have several digital options for you. I do not have prices to announce at this point, but here is what I can tell you. TLSB will be released in digital formats allowing it to be used on all desktop and laptop computers, either Mac or PC, and on all iPhones, iTouch and iPads, Blackberries, or other mobile devices if they are able to read ePub or Mobipocket files. TLSB in digital format will be able to be used on the Amazon Kindle, Sony Reader and Barnes and Noble Nook or any other e-book reader that can read ePub or Mobipocket files. We will release a LOGOS edition as well, for use as a stand-alone resource, or as part of your larger LOGOS library, if you own more LOGOS resources. LOGOS is software available for PC or Mac computers. LOGOS has an iPhone app as well and no doubt will be releasing Android versions in the future.

The Lutheran Study Bible — Digital Format Chart of Options

For PC Desktop and Laptop Computers:
LOGOS
Amazon Kindle (.azw)
Adobe Digital Editions — e-Pub (.epub) or ePDF
Mobipocket (.prc)
Barnes and Noble e-Reader — e-Pub (.epub)

For Macintosh Desktop and Laptop Computers:
LOGOS edition
Adobe Digital Editions — e-Pub (.epub) or ePDF
Mobipocket (.prc)
Barnes and Noble e-Reader — ePub (.epub)

For E-Readers:
Amazon Kindle
Sony Reader
B&N Nook
Apple iPad
Any E-Reader device that accepts DRM protected e-Pub and/or ePDF files

For Mobile Devices:
LOGOS iPhone App for iPhone, iTouch, iPad
Amazon Kindle App for iPhone, iTouch, iPad
Amazon Kindle App for Blackberry
Barnes and Noble’s e-Reader for iPhone, iTouch, iPad
Barnes and Noble’s e-Reader for Blackberry
Or any mobile device/application that can read DRM protected e-Pub and/or ePDF files