Friday, January 31, 2014

Received for Review


Walther, C. F. W. Gospel Sermons, Volume 1 (Walther's Works). St. Louis: Concordia, 2013. 306 Pages. Cloth. $49.99 (P)

Walther, C. F. W. Gospel Sermons, Volume 2 (Walther's Works). St. Louis: Concordia, 2014. 284 Pages. Cloth. $49.99 (P)

Page, Nick.  Simply The Bible. Oxford, England: Lion Hudson, 2013. 128 Pages. Paper. $14.95. (LHP)

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Thursday, January 16, 2014

FW: A Steadfast Lutheran Interview With Pastor Tullian Tchividjian (Part 2 of 2)


Consider more…


Feed: Steadfast Lutherans
Posted on: Thursday, January 16, 2014 8:31 AM
Author: Pastor Matt Richard
Subject: A Steadfast Lutheran Interview With Pastor Tullian Tchividjian (Part 2 of 2)



A South Florida native, Tullian Tchividjian is the grandson of Ruth and Billy Graham. He is a graduate of Columbia International University, where he earned a degree in philosophy, and Reformed Theological Seminary, where he earned his Master of Divinity. Tullian was the founding pastor of the former New City Church, which merged with Coral Ridge Presbyterian Church in 2009, where he is now Senior Pastor.

In part one of the Steadfast Lutheran Interview with Presbyterian Pastor, Tullian Tchividjian, I interviewed Tchividjian about his background and explored his various interactions with Confessional Lutheranism.

In this second part of the Steadfast Lutheran Interview, Pr. Tchividjian discusses the reformation that is occurring within American Evangelicalism, as well as some of his thoughts on the ongoing challenges of American Evangelicals discerning and understanding Law and Gospel.


Pr. Richard:  Let us shift gears a bit.  What is the difference between your Grandfather's ministry and your ministry?  In other words, what is the difference between Billy Graham's pastoral focus and Tullian Tchividjian's pastoral focus?

Pr. Tchividjian:  "Daddy Bill" (that's what we call him) was called to preach the Gospel to those primarily (though not exclusively) 'outside' the church.  I see that I've been called to preach the Gospel to those primarily (though not exclusively) 'inside' the church.  I didn't grow up in the church hearing that the Gospel was for Christians.  I understood that the Gospel was what Non-Christians needed to hear in order to be saved but that once God saved us he moved us beyond the gospel. But what I came to realize is that once God saves us he doesn't then move us beyond the gospel, but rather more deeply into the gospel. The gospel, in other words, is just as necessary for me now as it was the day God saved me. So, in many ways I feel like an evangelist to those inside the church—helping the church rediscover what I call "the now power" of the gospel. Whenever the church rediscovers the gospel for Christians, it's called a reformation. One could say that when masses of Non-Christians believe the gospel it's called a revival. When masses of Christians believe the gospel it's called a reformation. I'm primarily, though not exclusively, called to be a reformer.

Pr. Richard:  So, do you think that there is a modern reformation happening among American Evangelicalism today?  If so, where are they reforming to?

Pr. Tchividjian:  Yeah, great question.  It is like Charles Dickens once said, "It is the best of times and the worst of times."  On the one hand, I see a remarkable response to the Gospel from those in the church.  There seems to be a real awakening taking place with regard to the gospel being necessary for Christians too. People are starting to hear that the gospel doesn't just ignite the Christian life, it's also the fuel that keeps Christians going. I believe that the idea that the Gospel is only for nonbelievers is dying.  This is good.

Pr. Richard:  Yes, it is good.  I too believe that there is a reformation occurring in many Evangelical churches in North America.  With that said, do you have any concerns regarding the current movement within Evangelicalism of "gospel-centeredness"?

Pr. Tchividjian:  Well, like I said, it is the best of times and the worst of times.  While the Gospel is being received among many in the church, I believe that many do not have a proper understanding of Law and Gospel which then doesn't allow them to understand the Gospel properly.

Pr. Richard:  What do you mean by that?

Pr. Tchividjian:  As Gerhard Ebeling wrote, "The failure to distinguish the law and the gospel always means the abandonment of the gospel." What he meant was that a confusion of law and gospel (trying to "balance" them) is the main contributor to moralism in the church because the law gets softened into "helpful tips for practical living" instead of God's unwavering demand for absolute perfection, while the gospel gets hardened into a set of moral and social demands we "must live out" instead of God's unconditional declaration that "God justifies the ungodly." As my friend and New Testament scholar Jono Linebaugh,says, "God doesn't serve mixed drinks. The divine cocktail is not law mixed with gospel. God serves two separate shots: law then gospel." I think that there is a lot of mixed drinks being served in Evangelical and Reformed churches and if this is not corrected, it will usher in another generation of confusion as to what the gospel truly is.

Pr. Richard:  As we conclude this interview, is there anything else that you would like to mention?

Pr. Tchividjian:  Yeah, I would just like to express how much I appreciate the Lutheran tradition.  I greatly appreciate the wise support that I receive from Confessional Lutherans.  When I get criticized by individuals, it is typically the Lutherans who come to my defense.  I am very grateful for the way that I have been treated, taught, and the friendship that I have with many Lutherans.  As I have shared before, if we Reformed trace our heritage back to the reformation and not simply take all our cues from the sixteenth and seventeenth-century Puritans, we will find that we have a lot in common with Lutherans.

Pr. Richard:  Thank you Pr. Tchividjian for your time and willingness to do this interview for Steadfast Lutherans.  Grace and peace to you.

Pr. Tchividjian:  No problem; blessings to you as well.


Some concluding thoughts.

I hope you enjoyed the previous conversations as much as I did; I rejoice hearing that Lutheranism is impacting people far and wide, especially its apparent reach into Evangelicalism.  Indeed, it is encouraging to hear of American Evangelicals eagerly reading and encountering Lutheran tenets for the first time, especially when we have witnessed some within Lutheranism being ashamed of our theology and regrettably exchanging our tenets for Evangelical fads.

While we Lutherans certainly have our disagreements with Presbyterians, as well as many of those within American Evangelicalism, I am thoroughly convinced that the Lutheran's Christo-centric, Sacramental, Law-Gospel message is exactly what is needed for American Evangelicalism, as well as for our own churches in this next generation.  May we indeed, by God's grace, hold steadfast to the precious truths that we have been given in the Word and articulated by our Lutheran forefathers.

To learn more about Pastor Tullian Tchividjian visit his conference initiative "Liberate," his blog at "The Gospel Coalition," or one of his many books.


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Tuesday, January 14, 2014

FW: A Steadfast Lutheran Interview With Pastor Tullian Tchividjian (Part 1 of 2)



Feed: Steadfast Lutherans
Posted on: Tuesday, January 14, 2014 11:31 AM
Author: Pastor Matt Richard
Subject: A Steadfast Lutheran Interview With Pastor Tullian Tchividjian (Part 1 of 2)


Tullian-Picsquare-300x300"He must be a Lutheran; he sure sounds like one."  These were some of the first words out of my mouth when I first read the writings of Pr. Tullian Tchividjian.  However, upon further investigation I discovered that Pr. Tchividjian is not a Lutheran pastor, but the pastor of Coral Ridge Presbyterian Church of Ft. Lauderdale, Florida, the church founded by Dr. D. James Kennedy.  Furthermore, I learned that Pr. Tchividjian is the grandson of the evangelist Billy Graham and the visiting professor of theology at Reformed Theological Seminary.  Even though I was able to put together a loose biography of Pr. Tchividjian, I still found myself wondering why a lot of his writings, sermons, and vocabulary sounded so much like my preaching/teaching, my colleagues preaching/teaching, and many of the Lutheran theologians that I had read.

To answer these questions and many more, I approached Pr. Tchividjian several weeks ago about doing an interview for Brothers of John the Steadfast.  I have had the privilege of exchanging several emails with Pr. Tchividjian over the last several years, since I first was exposed to his writings.  Furthermore, about a year ago I had a chance to visit with him briefly while I attended a Reformation Conference in Florida.  However, I have never been able to ask him about this 'Lutheran connection' that I and so many others have recognized.

After receiving my request for an interview, Pr. Tchividjian graciously accepted and what follows is part one of the hour long exchange that we had over the phone.  I hope you enjoy the conversation as much as I did.


Pr. Richard:  Tullian, within Lutheran circles I have heard people refer to you as a 'closet Lutheran.'  This is obviously a tremendous complement from my perspective.  What are your thoughts about this and is it true?

Pr. Tchividjian:  [Laughing] I've heard that too. People who know me, however, know that I'm not a closet anything.  I'm pretty outspoken and unashamed about what I believe and why. I wish I had the kind of personality that was subtle, but I don't. I have some theological differences with my Lutheran friends which is why I am a Presbyterian. But I will joyfully admit that few theologians have helped me more than Lutheran theologians. They tend to be much more down-to-earth and realistic, with little tolerance for theoretical descriptions of the human condition. They are existential realists, rather than idealists. They've helped me better understand my sin, God's grace, and the distinction between the law and the gospel. They've guided me through deep and wide pastoral challenges and, I think, made me a better preacher, pastor, and counselor.

Pr. Richard:  In what ways has Lutheranism and these Lutheran theologians helped you?

Pr. Tchividjian:  I have found great benefit from the Lutheran writings on three primary distinctions: law and Gospel, active and passive righteousness, and the theology of cross vs. the theology of glory.  Plus, as I mention above, they understand and diagnose the human condition realistically which makes their riffs on the gospel experientially real. Luther's famous phrase simul iustus et peccator  gave me language when I was a budding theology student which greatly helped me understand what I was feeling and experiencing as a young Christian. The personal and pastoral payoff here is that it enabled me to affirm (without crossing my fingers) that in Christ—at the level of identity—I was 100% righteous before God while at the same time recognizing the persistence of my sin. If we don't speak in terms of two total states (100% righteous in Christ and 100% sinful in ourselves) corresponding to the co-existence of two times (the old age and the new creation) then the undeniable reality of ongoing sin leads to the qualification of our identity in Christ: the existence of some sin must mean that one is not totally righteous. This is acid at the very foundation of the peace we have with God on the other side of justification. To say simul iustus et peccator is therefore not to say that "sinner" is our identity; it is to say that while we remain sinful in ourselves we are, in Christ, totally righteous.

Pr. Richard:  Where did you first discover these Lutheran writings?

Pr. Tchividjian:  Believe it or not, I was first captivated by Luther himself by listening to a lecture by R.C. Sproul as a young Christian. But it was through conversations with Michael Horton, the host of The White Horse Inn, that I was introduced to the proper distinction between the Law and the Gospel.  Then through Horton I met a plethora of Lutheran individuals, individuals such as Dr. Rod Rosenbladt—who then introduced me to Harold Senkbeil, Robert Kolb, and others.

Pr. Richard:  So, which Lutheran theologians have you delved into?  Which Lutheran pastors and theologians have influenced your theology and practice the most?

Pr. Tchividjian:  Well, obviously Martin Luther.  Other than Luther though, probably the best book that I've ever read was a book written by Kolb…

Pr. Richard:  Robert Kolb?

Pr. Tchividjian: Yes, 'Robert' Kolb.  The title was The Genius of Luther's Theology.  I have also appreciated the writings of Harold Senkbeil, Gene Veith, Rod Rosenbladt, Oswald Bayer, and a Saskatchewan Lutheran named, William Hordern.  Oh, I cannot forget the book by Bo Giertz titled The Hammer of God.  I just love that book!  Not only was the book by Giertz well written, the theology in it is most excellent.  I promote Giertz's book to everyone I can.

Pr. Richard:  Let's back things up a little, if you don't mind.  When did you first believe the freedom earned by Jesus, in your stead, is for the forgiveness of your sins, life, and salvation even though you don't deserve it as a sinner?

Pr. Tchividjian:  Hmm, that can be answered two ways.  When did I become a Christian, or, when did I come to realize the awesome implications of God's grace.  Let me answer it both ways.

Pr. Richard:  Yes, that is fine, please do.

Pr. Tchividjian:  God saved me when I was 21 years old even though I had grown up in a Christian home, gone to church, etc…  As a youth I rejected my family faith pretty explicitly.  It was more of a functional rejection rather than an intellectual one. Christianity just wasn't functionally real to me growing up.  I dropped out of high school when I was 16 and was kicked out of my home and proceeded to lead a very debaucherous lifestyle. Through a variety of circumstances I came to a point of realizing that there has to be more to life than what I was experiencing. Therefore, I called up to God in my brokenness and He saved me.

Pr. Richard:  What happened from this salvific event?

Pr. Tchividjian:  I was absolutely captivated by grace for the first 8 months.  I realized that I didn't deserve grace and didn't deserve salvation.  I kept identifying myself as the prodigal in Jesus' parable in Luke chapter 15.  I couldn't hear about grace  without being overwhelmed by the kindness of the Lord that led me to repentance. The fact that God had been patient with me and pursued me in my rebellion swept me off my feet. I wept a lot in those early days—overcome by God's amazing grace to me.

Pr. Richard:  Is this when you first realized the implications of God's grace?

Pr. Tchividjian:  Yes and no.  Let me explain.  After 8 months I started to get better.  I went to Bible studies.  I started watching my mouth.  I stopped having sex with my girlfriend.  I started to improve morally speaking.  As I improved, something subtly happened to me.  The narrative in my life slowly changed and it became about 'me' and what 'I' was doing.  It was a slow shift.  As I improved morally speaking, it became less about what Jesus had done and more about what I was doing.  It was like a trap; I improved yet I began to lose sight of God's grace.

Pr. Richard:  So, what happened?

Pr. Tchividjian:  [Chuckling] Life happened!  Life, suffering, and failure have a way of transforming you from an idealist to a realist—from thinking that you're strong to reminding you that you're weak.

When I was 25, I believed I could change the world. At 41, I have come to the realization that I cannot change my wife, my church, or my kids, to say nothing of the world. Try as I might, I have not been able to manufacture outcomes the way I thought I could, either in my own life or other people's. Unfulfilled dreams, ongoing relational tension, the loss of friendships, a hard marriage, rebellious teenagers, the death of loved ones, remaining sinful patterns—whatever it is for you—live long enough, lose enough, suffer enough, and the idealism of youth fades, leaving behind the reality of life in a broken world as a broken person. Life has had a way of proving to me that I'm not on the constantly-moving-forward escalator of progress I thought I was on when I was twenty-five.

Instead, my life has looked more like this: Try and fail. Fail then try. Try and succeed. Succeed then fail. Two steps forward. One step back. One step forward. Three steps back. Every year, I get better at some things, worse at others. Some areas remain stubbornly static. To complicate matters even more, when I honestly acknowledge the ways I've gotten worse, it's actually a sign that I may be getting better. And when I become proud of the ways I've gotten better, it's actually a sign that I've gotten worse. And 'round and 'round we go.

If this sounds like a depressing sentiment, it isn't meant to be one. Quite the opposite. If I am grateful for anything about these past 15 years, it's for the way God has wrecked my idealism about myself and the world and replaced it with a realism about the extent of His grace and love, which is much bigger than I had ever imagined. Indeed, the smaller you get—the smaller life makes you—the easier it is to see the grandeur of grace. While I am far more incapable than I may have initially thought, God is infinitely more capable than I ever hoped.

Pr. Richard:  Is this the second part of your answer, where you came to understand the implications of God's grace, could I say, 'functionally speaking?'

Pr. Tchividjian:  Yes, it is.  About 3 years into a church plant I came to realize that life was simply hard.  Church work was hard, family was hard, marriage was hard, and so forth.  I disappointed a lot of people; people disappointed me; life happened.  Furthermore, I started to realize the fruits of 'do more – try harder' preaching.  I was losing idealism and I began to see that a lot of the popular theologies in America were simply unrealistic.  This was when I first encountered Lutheranism and began delving into various Lutheran theologians.  As I mentioned above, I was captivated by just how realistic Lutheran theologians were.


Please check back soon with Brothers of John the Steadfast for Part 2 of the Steadfast Lutheran Interview with Pastor Tullian Tchividjian.

To learn more about Pastor Tullian Tchividjian visit his conference initiative "Liberate," his blog at "The Gospel Coalition," or one of his many books.


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Monday, January 13, 2014

Received for Review


Springer, Carl P. E. Luther's Aesop. Kirksville, MO: Truman State University Press, 2011. 249 Pages. Paper with flaps. $39.95. (LHP)

Zac Hicks + Cherry Creek Worship. The Glad Sound. Fort Lauderdale, FL: Cherry Creek Presbyterian Church, 2009. Audio CD. (LH)

Zac Hicks + Cherry Creek Worship.  Without Our Aid. Fort Lauderdale, FL: Cherry Creek Presbyterian Church, 2011. Audio CD. (LH)

The Hebrew-English Interlinear ESV Old Testament (Bibilia Hebraica Stuttgartensia). Wheaton: Crossway, 2014. 2012 Pages. Cloth. $89.99. (P)

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Saturday, January 11, 2014

FW: Made up sacraments. . .


If you get Jesus wrong, you get the sacraments wrong…


Feed: Pastoral Meanderings
Posted on: Saturday, January 11, 2014 5:00 AM
Author: (Pastor Peters)
Subject: Made up sacraments. . .


A church cannot exist without sacraments.  Where the church eschews the Biblical sacraments of baptism, Eucharist, confession, and, perhaps, ordination, they will make up a sacrament to replace what is lost.  In the end it is the ultimate act of idolatry to reject the means of grace God has appointed and to which He has attached His promise and, instead, to pursue other means of grace to accomplish a similar purpose but without the divinely established promise.  But when has that ever stopped us?!

I have often written of the way prayer has been turned into a sacrament and, truth to be told, Lutherans are not immune from writing about prayer in this way and elevating prayer to a place of prominence equal to the means of grace normally acknowledged by our Confessions.  But as easy as it is to attach sacramental grace to prayer and turn it into more of a transaction than conversation, prayer is not the only one of several usual suspects for replacing the Scripturally mandated sacraments.

Certainly the Charismatic Movement has declined in prominence but it is still a viable and effective movement -- especially in Africa.  Back in the ancient of days when I was ordained, district pastoral conferences sometimes pitted pro and anti speakers on just this topic within Lutheranism (I recall Howard Tepker debating Richard Jungkuntz at one such gathering).  Perhaps its greatest fruit is that it has left a lasting imprint upon the contemporary worship movement and that has fully entrenched itself in nearly every Christian tradition.

The contemporary worship movement was born of the Charismatic Movement of the 1960's and 70's. Evidence of this connection lies particularly in the musical style that was passed from the charismatics to the contemporary worship crowd and with it the understanding of the purpose of this music.  This connection forged a musical style that was rooted in a particular understanding of the Spirit in worship. This musical style was less about praise and worship (as it has now become identified) than about a vehicle for changing the mood and introducing the Spirit to bring the assembly to a common spiritual place. The purpose of singing and the character of the congregational song (both performed for and for participation in this song) was understood sacramentally -- though seldom was this term used. It was believed by the charismatics and now by the contemporary worship crowd that the music of worship was a means through which God was encountered in the Spirit, and almost uniquely so.

  • congregational song and the music of worship was a primary means of intimacy with Jesus
  • the music of worship was not about God but addressed to God
  • the pronouns of this song were predominantly first person
  • the song tended to include repetitive phrases more than an unfolding narrative
  • the time of singing was essential to worship and often occupied a larger segment of the worship time than even preaching
  • the tone of the music was intensely personal and sensual

When mainline and old style fundamentalist congregations began to import the songs, the sound, the style, and the textual focus of charismatic song, they inadvertently or deliberately adopted the sacramental role of music in their worship services and radically changed both the expectation of music in worship and the way music was chosen and congregational song evaluated.

Since most of these congregations thought they were adopting a form but not a new theology, many were unaware of the impact a simple decision on what music will be used would make on the very nature of their denominational identity and confessional integrity.  I would submit that it is impossible to adopt the style and exclude the theological suppositions that gave this style its birth and in which its expression flourished.  The very nature of this music has contributed to a commonality of Sunday morning experience that transcends the confessional identity of the church so that people who move are much more likely to choose a new church home which fits the worship style they had than to choose on the basis of what is believed and confessed.  In the end the worship service itself was no longer the assembly of the church speaking and singing praise to the Triune God as much as it was a means of evangelism, outreach, and attraction to those not yet of the faith.  The end result is that many of these congregations have related the Sacrament of the Altar to a secondary service with the primary sacramental focus of Sunday morning the music that ushers in the desired atmosphere of intimacy and sets the mood for the work of the Spirit, culminating in the "sermon" and its invitation to faith.

Liturgical communions like Lutheranism find themselves with not only mini-denominations within their traditional structures but with a combative and testy atmosphere, the aptly named worship wars, that have further divided and alienated people within the same national church body from each other.  This is, at least in part, due to the significant impact of the charismatic movement upon traditionally non-charismatic churches.  Missouri's own Renewal in Missouri (RIM) may no longer be much of a factor in the church but it has left its permanent mark in the great divide between those whose worship is primarily word and contemporary song and those whose Sunday morning is marked by the full Divine Service, sacramental preaching, and the great Lutheran chorales.

For more on this topic, read here....  The result was that the songs themselves and the style itself became the focus. Particularly in mainline congregations influenced by the Church Growth Movement, "contemporary worship" was a technique for reaching out—the concept of "praise and worship" as sacramental/encounter was diluted at best.

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FW: The Gift of Evening Prayer. . .

Jesus Christ is the Light of the world…


Feed: Pastoral Meanderings
Posted on: Friday, January 10, 2014 5:00 AM
Author: (Pastor Peters)
Subject: The Gift of Evening Prayer. . .


If I were ever to lose my faith, God forbid, I think it might be rekindled in the shadows of the darkness by the sounds, smell, and silence of Evening Prayer.  There is much that I have come to lament about the magnitude of change borne by the liturgical movement within Lutheranism that gave birth to LBW/LW/LSB/ELW.  The older I get, I am more aware of the fractured state of Lutheranism compared to the day when I grew up.  I am not speaking here of the doctrinal distance between us so much as the liturgical unity that was once commonplace by the Common Service in slight variation between the Service Book and Hymnal and The Lutheran Hymnal.  It was the unleashing of a sea change upon the Lutheran Church when we had optional forms and musical settings for the Divine Service.  It is not that I do not like them -- I do.  But I fear the cost of giving these choices to the churches was far greater than we realized then or now.  Yet I cannot lament all of the change.

Vespers is what I grew up with and it is a fine choral service of the evening hour.  I like it.  It is home to me even though it has been a very long time since we have sung it regularly in my parish.  But Evening Prayer was truly a gift to Lutheranism and to this particular Lutheran.  I was mesmerized by Evening Prayer the first time I sang it.  It goes back to 1978 when LBW was being introduced (I am old; I was there).  It was a liturgy that was completely new to me and yet seemed to be as old as time.  That first Evening Prayer I encountered was simply done, without the extra Psalm and with words that barely qualify as a sermon, but it was stunning.  With limited resources, the Paschal Candle was reconfigured into the great light that ushers in that Service of Light.  It had me from the get go.

Evening Prayer can be both elaborate and simple.  I have seen it done wonderfully with the full resources of choir and instruments, mounds of incense, and hundreds of voices.  I have begun the Service of Light in utter darkness with hand candles spreading the light as the building was aglow with the flickers of hundreds of candles.  I have done Evening Prayer in the makeshift setting of a motel conference room without any of the usual furniture and under the blaze of cruel fluorescent lighting.  It is always good.

It is best, I think, here at Grace.  This is not due to my gifts as leader or preacher but to the wonderful blessing of the Evening Prayer liturgy itself.  We dim the lights so that the Service of Light can be set where it should be, in shadows.  We follow the order directly from the hymnal.  The first Psalm is sung as incense strings its smoke and smell toward the ceiling (symbolizing the prayers of God's people). The second Psalm is simply done using the Psalm tones of LSB.  The lesson and sermon are catechetical, designed to teach the basics of the faith through the penitential seasons of Advent and Lent.  The refrain of the Magnificat is sung by all but its text by a single female voice.  At the end our tradition is to borrow from Compline its antiphon (Guide us waking, O Lord, and guard us sleeping that awake we may watch with Christ and asleep we may rest in peace) and then to sing the Nunc Dimittis from the Quinn paraphrase (LSB 937) followed by the antiphon (then in near total darkness).

Of course we have some who sniff and cough at the barest whiff of incense (hidden behind the altar a good 50 feet away from anyone but me and my acolyte) and we have some who don't like singing so much ("Why couldn't we just speak the prayers?") and there are those who no longer drive at night or too busy on a Wednesday for Evening Prayer.  There is always something.  But it all seems to fade away when the first intonation (Jesus Christ is the Light of the World) and we sing the Phos Hilaron and I chant the Thanksgiving for Light.

There are a lot of things wrong with worship we might put at the door of the ILCW and the process that gave birth to LBW and LW but I tend for forgive and forget when, lost in the shadows, Evening Prayer begins again. . .

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Sunday, January 5, 2014

FW: The Lutheran Bible Companion: Coming Fall 2014


Coming soon…


Feed: Cyberbrethren Lutheran Blog Feed
Posted on: Thursday, January 2, 2014 7:36 AM
Author: Paul T. McCain
Subject: The Lutheran Bible Companion: Coming Fall 2014


Two huge volumes of awesome! That's what the Lutheran Bible Companion is all about.

Stay tuned for more information. We'll be launching all this with all the usual suite of informative videos, content samples, purchasing options, and congregational promotional tools.

OT Cover

Screen Shot 2014-01-02 at 7.40.41 AM


NT Cover

Screen Shot 2014-01-02 at 7.41.58 AM

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