Pastor's Blog https://www.christlutherancleveland.org Fri, 29 Mar 2024 02:57:44 -0400 http://churchplantmedia.com/ Of No Theological Significance https://www.christlutherancleveland.org/pastors-blog/post/of-no-theological-significance https://www.christlutherancleveland.org/pastors-blog/post/of-no-theological-significance#comments Tue, 28 Nov 2023 19:00:00 -0500 https://www.christlutherancleveland.org/pastors-blog/post/of-no-theological-significance endThere has been a flurry of activity in the last 7 weeks among end-times-oriented Christians in connection with the Israel Hamas war. But may all Lutherans understand that this war has nothing to do with the Bible, Bible prophecy, the End of the World, or the Return of Christ for Judgment. 

Though regretful and miserable ("war is hell"), and though every good person prays for a just end, no significance can be attached to this war as far as Christian theology is concerned. Here is the Lutheran teaching on the Return of Christ for Jugdment.

In this article Lutherans flatly reject dispensationalism, millennialism, the rapture, the tribulation and all associated teachings.

That said we must recognize that this theology does have a strong following among Pentecostals, Evangelicals and other Fundamentalists. And that their teachings also reach the ears of Lutherans and hold a certain intrigue for them, too. And so this reminder.

Moreover "end time" theology generates a great deal of income for its leadership, their employees and vendors; and so it is not likely going to go away soon. Funds come from the numerous books written on the subject. From prophecy conferences held all over the world and well attended by the faithful. From formal courses taught for tuition. And from merchandising of end times T-shirts, jewelry, bling, etc.

Based on the teachings of Scripture Lutherans conclude that such end-time deductions result from faulty understanding and teaching of Scripture. Lutherans hold that the Return of Christ will come as a surprise. Like a thief in the night. At that time the final judgment detailed in Matthew 25:31-46 will occur. Then the events of 1 Corinthians 15:24-28 will also transpire in a world without end. Amen.

 

 

 

 

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endThere has been a flurry of activity in the last 7 weeks among end-times-oriented Christians in connection with the Israel Hamas war. But may all Lutherans understand that this war has nothing to do with the Bible, Bible prophecy, the End of the World, or the Return of Christ for Judgment. 

Though regretful and miserable ("war is hell"), and though every good person prays for a just end, no significance can be attached to this war as far as Christian theology is concerned. Here is the Lutheran teaching on the Return of Christ for Jugdment.

In this article Lutherans flatly reject dispensationalism, millennialism, the rapture, the tribulation and all associated teachings.

That said we must recognize that this theology does have a strong following among Pentecostals, Evangelicals and other Fundamentalists. And that their teachings also reach the ears of Lutherans and hold a certain intrigue for them, too. And so this reminder.

Moreover "end time" theology generates a great deal of income for its leadership, their employees and vendors; and so it is not likely going to go away soon. Funds come from the numerous books written on the subject. From prophecy conferences held all over the world and well attended by the faithful. From formal courses taught for tuition. And from merchandising of end times T-shirts, jewelry, bling, etc.

Based on the teachings of Scripture Lutherans conclude that such end-time deductions result from faulty understanding and teaching of Scripture. Lutherans hold that the Return of Christ will come as a surprise. Like a thief in the night. At that time the final judgment detailed in Matthew 25:31-46 will occur. Then the events of 1 Corinthians 15:24-28 will also transpire in a world without end. Amen.

 

 

 

 

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An End In Itself https://www.christlutherancleveland.org/pastors-blog/post/an-end-in-itself https://www.christlutherancleveland.org/pastors-blog/post/an-end-in-itself#comments Fri, 13 Oct 2023 10:00:00 -0400 https://www.christlutherancleveland.org/pastors-blog/post/an-end-in-itself heaven earthIn the LCMS today pastors are trying to revive the love of, and teach the importance of, the liturgy. Liturgical worship was standard procedure for Lutherans in America from the publication of the Common Service in the late 1800's, and for about 100 years thereafter when ecclesiastical mayhem took hold. The worship wars were on: traditional v. contemporary.

But the more the adherents of contemporary worship pushed the envelope, the  traditionalists doubled down.

If only out of loyalty, and a distaste of the contemporary offerings, liturgical Lutherans began to study, defend and promote  the church's historic liturgy. In so doing the latter have made great strides. They defended the church's Common Service (p. 15 or p 184) for the sake of tradition, which they began to understand is vitally important. Also on the grounds of familiarity, so that people could worship without struggling to learn new words every Sunday. Further on the grounds of standing the test of time. And for its ability to teach the faith. 

Philipp Melanchthon says as much in AP XXIX "Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]. (Source: https://bookofconcord.org/augsburg-confession/of-the-mass/#ac-xxiv-0002 )

It is undeniable that liturgy is the best teacher of the Faith is, but that is not liturgy's purpose. Indeed (if we may speak provocatively) Divine Liturgy has no purpose, no telos/end, but rather it is an end in itself.

Liturgy Is An End In Itself which we can only understand if we know WHAT Liturgy is. Liturgy is the factual worship of the Father "in Spirit and truth." (Jn 4:24). It doesn't lead to worship, or help us to worship but IS worship in and of itself. It is liturgy that constitutes and defines us as Christ's redeemed. 

Were we to reduce our theme to a single sentence it could be this: Liturgy is Eucharist Is Worship. But regardless of the their order, the sum is the same. 

Liturgy, if it can be said to have an end/telos it is this -- to reunite forgiven sinners to the Blessed Holy Trinity, so that the baptized can participate in the life of God. The life that God lives, even here and now.

And so the church does not liturgize (liturgy is also a verb) the Father simply because it is traditional, or orderly or instructive. But because to liturgize the Father in Spirit is the practice of the Holy Christian Religion.

And Divine Liturgy/ Divine Service never end. When we leave God's house we live the liturgical life in the world by conducting our lives as Christ's Holy People. We live, in a word, the baptismal life which the catechism defines for us thusly: "the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever."

Such knowledge, desire as well as the power to carry it out, proceeds from the altar, and leads back to it again, where we return to hear God speak to us again and again, and then using his own language speak back to him. This is worship! This is Liturgy.

Now the circuit formerly broken by sin, is closed. All is well. God and sinner reconciled.

The 121st Psalm says "May the LORD preserve your coming in and your going out from this time forth and even forever more." Liturgy is the pattern of our lives both inside of God's House and out in his world. Liturgy, like faith, hope and charity, never ends. It only changes venue when we die, which is why St. Paul confesses: "For me to live is Christ, and to die is gain." (Phil. 1:21)

So as glorious as Divine Service is in this world, it is only a "foretaste of the feast to come." Liturgy then and liturgy now are not different in kind, but only in degree. Not in and of themselves, but in our ability to comprehend, receive and appreciate it. "For now we see through a glass darkly, but then face to face."

 

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heaven earthIn the LCMS today pastors are trying to revive the love of, and teach the importance of, the liturgy. Liturgical worship was standard procedure for Lutherans in America from the publication of the Common Service in the late 1800's, and for about 100 years thereafter when ecclesiastical mayhem took hold. The worship wars were on: traditional v. contemporary.

But the more the adherents of contemporary worship pushed the envelope, the  traditionalists doubled down.

If only out of loyalty, and a distaste of the contemporary offerings, liturgical Lutherans began to study, defend and promote  the church's historic liturgy. In so doing the latter have made great strides. They defended the church's Common Service (p. 15 or p 184) for the sake of tradition, which they began to understand is vitally important. Also on the grounds of familiarity, so that people could worship without struggling to learn new words every Sunday. Further on the grounds of standing the test of time. And for its ability to teach the faith. 

Philipp Melanchthon says as much in AP XXIX "Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people. For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ]. (Source: https://bookofconcord.org/augsburg-confession/of-the-mass/#ac-xxiv-0002 )

It is undeniable that liturgy is the best teacher of the Faith is, but that is not liturgy's purpose. Indeed (if we may speak provocatively) Divine Liturgy has no purpose, no telos/end, but rather it is an end in itself.

Liturgy Is An End In Itself which we can only understand if we know WHAT Liturgy is. Liturgy is the factual worship of the Father "in Spirit and truth." (Jn 4:24). It doesn't lead to worship, or help us to worship but IS worship in and of itself. It is liturgy that constitutes and defines us as Christ's redeemed. 

Were we to reduce our theme to a single sentence it could be this: Liturgy is Eucharist Is Worship. But regardless of the their order, the sum is the same. 

Liturgy, if it can be said to have an end/telos it is this -- to reunite forgiven sinners to the Blessed Holy Trinity, so that the baptized can participate in the life of God. The life that God lives, even here and now.

And so the church does not liturgize (liturgy is also a verb) the Father simply because it is traditional, or orderly or instructive. But because to liturgize the Father in Spirit is the practice of the Holy Christian Religion.

And Divine Liturgy/ Divine Service never end. When we leave God's house we live the liturgical life in the world by conducting our lives as Christ's Holy People. We live, in a word, the baptismal life which the catechism defines for us thusly: "the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever."

Such knowledge, desire as well as the power to carry it out, proceeds from the altar, and leads back to it again, where we return to hear God speak to us again and again, and then using his own language speak back to him. This is worship! This is Liturgy.

Now the circuit formerly broken by sin, is closed. All is well. God and sinner reconciled.

The 121st Psalm says "May the LORD preserve your coming in and your going out from this time forth and even forever more." Liturgy is the pattern of our lives both inside of God's House and out in his world. Liturgy, like faith, hope and charity, never ends. It only changes venue when we die, which is why St. Paul confesses: "For me to live is Christ, and to die is gain." (Phil. 1:21)

So as glorious as Divine Service is in this world, it is only a "foretaste of the feast to come." Liturgy then and liturgy now are not different in kind, but only in degree. Not in and of themselves, but in our ability to comprehend, receive and appreciate it. "For now we see through a glass darkly, but then face to face."

 

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Let All Mortal Flesh Keep Silence https://www.christlutherancleveland.org/pastors-blog/post/let-all-mortal-flesh-keep-silence https://www.christlutherancleveland.org/pastors-blog/post/let-all-mortal-flesh-keep-silence#comments Fri, 21 Apr 2023 18:00:00 -0400 https://www.christlutherancleveland.org/pastors-blog/post/let-all-mortal-flesh-keep-silence let all mortal flesh keep silenceThe hymn "Let All Mortal Flesh Keep Silence" is a favorite of Lutherans and other Christians as well. In this article the author gives an outstanding explanation of the piece, its history and its melody. Listen to it here.

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let all mortal flesh keep silenceThe hymn "Let All Mortal Flesh Keep Silence" is a favorite of Lutherans and other Christians as well. In this article the author gives an outstanding explanation of the piece, its history and its melody. Listen to it here.

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Hermeneutics https://www.christlutherancleveland.org/pastors-blog/post/hermeneutics https://www.christlutherancleveland.org/pastors-blog/post/hermeneutics#comments Fri, 07 Apr 2023 16:00:00 -0400 https://www.christlutherancleveland.org/pastors-blog/post/hermeneutics Hermeneutics are the "rules" by which one interprets the Bible.

Everyone has them; and everyone, moreover, has a catechism which is the distillation and conclusions of one's interpretive / hermeneutical methods. Even the Fundamentalist who claims the Bible alone as his catechism betrays himself, and his hermeneutical methods the moment he underlines a passage, or notes what he considers a parallel passage.

What is the Lutheran hermeneutic? The one subscribed to by every Lutheran who has a high view of Scripture is the Law / Gospel dialectic. Lutherans categorize Biblical verses, teachings etc. into one of those two categories. In short, all segments of Scripture that manifest the commands, orders and threats of God against sin are known as Law. All those that contain the promises of God to save and bless sinners by grace, through faith, are known as Gospel.

Lutherans who have a high view of Scripture reject the interpretive methods of the "historical critical" school of thought that has owned Biblical interpretation for over 300 years. But in so doing have taken refuge in what they call the "historical grammatical" method, which consists of getting the translations and linguistics of the text right. This is done by dissecting any particular text of Scripture to find what it will yield. These are the things I was taught, but I think was taught wrongly.

The Law/Gospel dialectic has its place, so do linguistics and historical settings but they must take a servant's role. The proper hermeneutic for understanding Scripture is to first understand that the Bible is the church's book, given to us by God to be used in the church, by the church and for the church. The Bible does not belong to the academy. Theology is not the "queen of sciences" because it is no science at all. Instead Blessed Scripture must be heard and interpreted 1) Christologically, 2) incarnationally, 3) liturgically and 4) sacramentally. These four go together.

Only when we understand that the written revelation of God is given largely in the form of liturgy, and which is given to be prayed by the Eucharistic assembly, will we get it right. For to engage God via his written Revelation constitutes the liturgical act; constitutes the, "Worship the Father in Spirit and Truth." (John 4:24) This is the very thing that the Father "seeks" of his Prodigals; that they should stop worshiping the word of the Evil One who came into the first church with his heresy, stop worshiping themselves, stop idolizing the natural world, or the institutions and words of men, but worship God alone in Christ. This is the 1st and greatest commandment. This is what Jesus did seamlessly which is why he himself is our actual liturgist (Hebrews 8:3) at all times and places, and that man liturgizes God only in conjunction with him. And that he never liturgizes the Father except in and along with his Bride the Church.

And so the goal of the Holy Christian Religion is to restore rebellious men to true liturgy which means to love the Lord our God with all our hearts, souls, minds and strength, and to love our neighbor as ourselves. (Matthew 22:37-39

This is Scripture's purpose and to receive it, or interpret it, or attempt to understand it apart from its Christological, incarnational, sacramental, liturgical import is to get it wrong. To seek the beauty of the holiness of the Divine Word apart from Divine Liturgy is akin to removing breath-takingly beautiful tropical fish from their aquarium and putting them under a microscope in order to know them, and appreciate them better.

They are known in the aquarium, even as our God is known in the church's Eucharistic worship. And so until we understand that not only is Liturgy Scripture, but that Scripture is Liturgy to be prayed in worship we will not get very far in properly understanding the Divine Word.

These are my conclusions after many years of study and I hope you will consider them, too.

 

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Hermeneutics are the "rules" by which one interprets the Bible.

Everyone has them; and everyone, moreover, has a catechism which is the distillation and conclusions of one's interpretive / hermeneutical methods. Even the Fundamentalist who claims the Bible alone as his catechism betrays himself, and his hermeneutical methods the moment he underlines a passage, or notes what he considers a parallel passage.

What is the Lutheran hermeneutic? The one subscribed to by every Lutheran who has a high view of Scripture is the Law / Gospel dialectic. Lutherans categorize Biblical verses, teachings etc. into one of those two categories. In short, all segments of Scripture that manifest the commands, orders and threats of God against sin are known as Law. All those that contain the promises of God to save and bless sinners by grace, through faith, are known as Gospel.

Lutherans who have a high view of Scripture reject the interpretive methods of the "historical critical" school of thought that has owned Biblical interpretation for over 300 years. But in so doing have taken refuge in what they call the "historical grammatical" method, which consists of getting the translations and linguistics of the text right. This is done by dissecting any particular text of Scripture to find what it will yield. These are the things I was taught, but I think was taught wrongly.

The Law/Gospel dialectic has its place, so do linguistics and historical settings but they must take a servant's role. The proper hermeneutic for understanding Scripture is to first understand that the Bible is the church's book, given to us by God to be used in the church, by the church and for the church. The Bible does not belong to the academy. Theology is not the "queen of sciences" because it is no science at all. Instead Blessed Scripture must be heard and interpreted 1) Christologically, 2) incarnationally, 3) liturgically and 4) sacramentally. These four go together.

Only when we understand that the written revelation of God is given largely in the form of liturgy, and which is given to be prayed by the Eucharistic assembly, will we get it right. For to engage God via his written Revelation constitutes the liturgical act; constitutes the, "Worship the Father in Spirit and Truth." (John 4:24) This is the very thing that the Father "seeks" of his Prodigals; that they should stop worshiping the word of the Evil One who came into the first church with his heresy, stop worshiping themselves, stop idolizing the natural world, or the institutions and words of men, but worship God alone in Christ. This is the 1st and greatest commandment. This is what Jesus did seamlessly which is why he himself is our actual liturgist (Hebrews 8:3) at all times and places, and that man liturgizes God only in conjunction with him. And that he never liturgizes the Father except in and along with his Bride the Church.

And so the goal of the Holy Christian Religion is to restore rebellious men to true liturgy which means to love the Lord our God with all our hearts, souls, minds and strength, and to love our neighbor as ourselves. (Matthew 22:37-39

This is Scripture's purpose and to receive it, or interpret it, or attempt to understand it apart from its Christological, incarnational, sacramental, liturgical import is to get it wrong. To seek the beauty of the holiness of the Divine Word apart from Divine Liturgy is akin to removing breath-takingly beautiful tropical fish from their aquarium and putting them under a microscope in order to know them, and appreciate them better.

They are known in the aquarium, even as our God is known in the church's Eucharistic worship. And so until we understand that not only is Liturgy Scripture, but that Scripture is Liturgy to be prayed in worship we will not get very far in properly understanding the Divine Word.

These are my conclusions after many years of study and I hope you will consider them, too.

 

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What Is The Book Of Hebrews - The Complete Work Of Christ https://www.christlutherancleveland.org/pastors-blog/post/what-is-the-book-of-hebrews https://www.christlutherancleveland.org/pastors-blog/post/what-is-the-book-of-hebrews#comments Wed, 01 Feb 2023 08:00:00 -0500 https://www.christlutherancleveland.org/pastors-blog/post/what-is-the-book-of-hebrews hebrewsAfter much study and analysis I have a theory about the Book of Hebrews; that it is the transcript of a Divine Service from beginning to end. Imagine a court reporter taking down every word of a normal Eucharistic liturgy in the LCMS (p. 184). It would open with the invocation and close with the benediction or possibly a parting hymn. Every word would be taken down but in narrative fashion, with no formatting for versicle / response etc., nothing to indicate hymnody or prayer. One continuous flow. One long narrative.

That is what I suspect we have with the so-called Book of Hebrews. It opens with reading / praise / worship from the prophets (as per Justin Martyr). The priest presiding over this particular mass did what Paul did in Thessalonica (Acts 17:2-3 And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ."

This mass includes various offerings of out and out praise from the Scriptures (such as the entire 1st chapter). It includes much teaching and paraenesis i.e. the Liturgy of the Word. From 10:25 to the end we have the Liturgy of the Sacrament along with a formal benediction (13:20) and "parish announcements" if you like. The marriage bed of 13:4 is Eucharist where the Holy Bridegroom intimately meets with his baptismally cleansed Bride. The showing of hospitality is to welcome those who have been vetted to their table. Chapter 11 is Eucharistic prayer which, among other things, remembers the saints of old. There is more.

This probably-mid-first-century liturgy is conducted among Jews who had accepted the Christian faith but were under extreme pressure to give up their erring ways and return to Judaism. They are faltering in their conviction. Thus the nature and tone of this mass on this Sunday among these people, by this priest / presbyter.

Again think of the court stenographer taking down every word of your mass, and then presenting it to you as one long narrative. Could that be what the Book of Hebrews is? If so there is a great deal more to learn from it than only doctrine and morality. If so then we have a 1st century mass in the Bible itself. The "complete work of Christ" factually given to men in Divine Liturgy. The story fulfilled, and it's enactment among redeemed sinners.

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hebrewsAfter much study and analysis I have a theory about the Book of Hebrews; that it is the transcript of a Divine Service from beginning to end. Imagine a court reporter taking down every word of a normal Eucharistic liturgy in the LCMS (p. 184). It would open with the invocation and close with the benediction or possibly a parting hymn. Every word would be taken down but in narrative fashion, with no formatting for versicle / response etc., nothing to indicate hymnody or prayer. One continuous flow. One long narrative.

That is what I suspect we have with the so-called Book of Hebrews. It opens with reading / praise / worship from the prophets (as per Justin Martyr). The priest presiding over this particular mass did what Paul did in Thessalonica (Acts 17:2-3 And Paul went in, as was his custom, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ."

This mass includes various offerings of out and out praise from the Scriptures (such as the entire 1st chapter). It includes much teaching and paraenesis i.e. the Liturgy of the Word. From 10:25 to the end we have the Liturgy of the Sacrament along with a formal benediction (13:20) and "parish announcements" if you like. The marriage bed of 13:4 is Eucharist where the Holy Bridegroom intimately meets with his baptismally cleansed Bride. The showing of hospitality is to welcome those who have been vetted to their table. Chapter 11 is Eucharistic prayer which, among other things, remembers the saints of old. There is more.

This probably-mid-first-century liturgy is conducted among Jews who had accepted the Christian faith but were under extreme pressure to give up their erring ways and return to Judaism. They are faltering in their conviction. Thus the nature and tone of this mass on this Sunday among these people, by this priest / presbyter.

Again think of the court stenographer taking down every word of your mass, and then presenting it to you as one long narrative. Could that be what the Book of Hebrews is? If so there is a great deal more to learn from it than only doctrine and morality. If so then we have a 1st century mass in the Bible itself. The "complete work of Christ" factually given to men in Divine Liturgy. The story fulfilled, and it's enactment among redeemed sinners.

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I Will Not Be Denied - On 50 Years Of Legal Abortion https://www.christlutherancleveland.org/pastors-blog/post/i-will-not-be-denied https://www.christlutherancleveland.org/pastors-blog/post/i-will-not-be-denied#comments Sat, 21 Jan 2023 20:00:00 -0500 https://www.christlutherancleveland.org/pastors-blog/post/i-will-not-be-denied pregnancy centerMonday, January 22st, marks the 50th year since the Roe v. Wade Supreme Court decision that opened the floodgates for legal abortion. In that time period the largest holocaust in world history has taken place before our blurry eyes, inside of institutions that we thoughtlessly drive past daily, and nary a word is raised.

The word "abortion" has two connotations. One is the political hot potato that one must endorse to be in step with the culture, then there is the bloody procedure that robs human beings of their lives. One may decry the large number of children born to those who are little more than children themselves, but they are born. They are alive. They can be baptized into Christ, live in his church, and serve him in his Kingdom unto the ages of ages.

It goes without saying that Christian women must never have an abortion; and better to be reviled by the culture than to lend aid or comfort to their sin because St. Paul not only condemns those who partake in bad actions but also those who, "give approval to those who practice them." (Rom. 1:32)

That said a word of pastoral concern is appropriate because there are, no doubt, Christian women who have succumbed, and they need to be cleansed. To know that even this sin, too, can be forgiven those who confess it and receive Holy Absolution.

Summer of 2022 Roe v. Wade was reversed but not ended. It gave authority to regulate abortion back to the individual states and the war rages as hot as ever. And the bloody business continues at feverish pace.

The church has received no special memos from her God and Father. But if a person were to assert that: the reason our world is descending back into molten chaos at an astonishing pace; regressing not progressing; is God's anger at the sin of abortion; sin punishing itself; she would get no argument from us.

Why the love of violent video games that make a play thing of mass murder? Why is the committing of virtual crimes against virtual persons nothing more than a casual past time? Why the proliferation of translating virtual crimes into real-time ones, (and now by 6 years old's)? Because life among real persons is on liquidation sale. It is marked down, discounted, made cheaper than dirt by the murderous determinations of which we will not be denied. From the womb to the hospital incinerator our nation is feasting on her young; feeding them to Moloch. Anyone who does that is evil cubed; and anyone who gives their tacit support is at very least one of Stalin's useful idiots.

But ... "Behold! A host arrayed in white, a "great cloud of witnesses" who protest in peace and prayer for decades on end. And blessed organizations such as the Cleveland Pregnancy Center who pave the way for troubled young mothers to give their babies the most priceless gift of all. Birth into God's world.

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pregnancy centerMonday, January 22st, marks the 50th year since the Roe v. Wade Supreme Court decision that opened the floodgates for legal abortion. In that time period the largest holocaust in world history has taken place before our blurry eyes, inside of institutions that we thoughtlessly drive past daily, and nary a word is raised.

The word "abortion" has two connotations. One is the political hot potato that one must endorse to be in step with the culture, then there is the bloody procedure that robs human beings of their lives. One may decry the large number of children born to those who are little more than children themselves, but they are born. They are alive. They can be baptized into Christ, live in his church, and serve him in his Kingdom unto the ages of ages.

It goes without saying that Christian women must never have an abortion; and better to be reviled by the culture than to lend aid or comfort to their sin because St. Paul not only condemns those who partake in bad actions but also those who, "give approval to those who practice them." (Rom. 1:32)

That said a word of pastoral concern is appropriate because there are, no doubt, Christian women who have succumbed, and they need to be cleansed. To know that even this sin, too, can be forgiven those who confess it and receive Holy Absolution.

Summer of 2022 Roe v. Wade was reversed but not ended. It gave authority to regulate abortion back to the individual states and the war rages as hot as ever. And the bloody business continues at feverish pace.

The church has received no special memos from her God and Father. But if a person were to assert that: the reason our world is descending back into molten chaos at an astonishing pace; regressing not progressing; is God's anger at the sin of abortion; sin punishing itself; she would get no argument from us.

Why the love of violent video games that make a play thing of mass murder? Why is the committing of virtual crimes against virtual persons nothing more than a casual past time? Why the proliferation of translating virtual crimes into real-time ones, (and now by 6 years old's)? Because life among real persons is on liquidation sale. It is marked down, discounted, made cheaper than dirt by the murderous determinations of which we will not be denied. From the womb to the hospital incinerator our nation is feasting on her young; feeding them to Moloch. Anyone who does that is evil cubed; and anyone who gives their tacit support is at very least one of Stalin's useful idiots.

But ... "Behold! A host arrayed in white, a "great cloud of witnesses" who protest in peace and prayer for decades on end. And blessed organizations such as the Cleveland Pregnancy Center who pave the way for troubled young mothers to give their babies the most priceless gift of all. Birth into God's world.

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Last Sunday of the Church Year (C) - Epistle https://www.christlutherancleveland.org/pastors-blog/post/last-sunday-of-the-church-year--c----epistle https://www.christlutherancleveland.org/pastors-blog/post/last-sunday-of-the-church-year--c----epistle#comments Wed, 16 Nov 2022 13:00:00 -0500 https://www.christlutherancleveland.org/pastors-blog/post/last-sunday-of-the-church-year--c----epistle BAPTISMThe epistle for the Last Sunday of the Church Year is a beauty; see my translation below. Besides the divine knowledge that it imparts to us - unknowable by any man except God should reveal it - there is the matter of its format.

I organize it in the form of versicles and responses because it so naturally accomodates that oldest and most well-known form of Holy Christian Prayer. If it was not originally written and engaged in this manner, it soon became so. This is not an essay that Paul is writing here, nor an abstract "letter." But Colossians (as well as Ephesians and 1 Peter) are baptismal addresses directed to the newly baptized in said churches (and which were soon spread to all the churches).

Herein S. Paul by the inspiried pen explains who Christ is, what he does for us, and how we become partakers in Him. Baptism must be seen as a "locational reality." The movement of the believer from one domain (Satan's) into the person of Jesus himself. So that he is "dressed or clothed in Christ" as S. Paul says to the Galatians. If we are so covered and clothed with Christ himself, then our Old Self is no longer seen by God, but only our New Self with Christ as our covering. As such we have: "redemption, the forgiveness of sins." (v. 13) Reconciliation.

13 Who has delivered us out of the domain of darkness
          and moved us into the kingdom of the Son whom he loves;

14 in whom we have redemption,
          the forgiveness of our sins;

15 Who is the icon of the invisible God,
          the first-born of all Creation.

16 For in him all things were created
          in the heavens and upon the earth.

The visible and the invisible
          whether thrones or domains or rulers or authorities

 all things stand created
through him and for him!

17 He is before all things,
          and in him all things consist.

18 He is the head of his body: the church.
          He is the source, the firstborn from the dead

that he might become,
in all things, preeminent.

 

19 For in him the fullness of God was pleased to dwell.
          20 And through him to reconcile all things to himself.

Making peace by the blood of the his cross
          whether things on earth or in heaven. 

]]>
BAPTISMThe epistle for the Last Sunday of the Church Year is a beauty; see my translation below. Besides the divine knowledge that it imparts to us - unknowable by any man except God should reveal it - there is the matter of its format.

I organize it in the form of versicles and responses because it so naturally accomodates that oldest and most well-known form of Holy Christian Prayer. If it was not originally written and engaged in this manner, it soon became so. This is not an essay that Paul is writing here, nor an abstract "letter." But Colossians (as well as Ephesians and 1 Peter) are baptismal addresses directed to the newly baptized in said churches (and which were soon spread to all the churches).

Herein S. Paul by the inspiried pen explains who Christ is, what he does for us, and how we become partakers in Him. Baptism must be seen as a "locational reality." The movement of the believer from one domain (Satan's) into the person of Jesus himself. So that he is "dressed or clothed in Christ" as S. Paul says to the Galatians. If we are so covered and clothed with Christ himself, then our Old Self is no longer seen by God, but only our New Self with Christ as our covering. As such we have: "redemption, the forgiveness of sins." (v. 13) Reconciliation.

13 Who has delivered us out of the domain of darkness
          and moved us into the kingdom of the Son whom he loves;

14 in whom we have redemption,
          the forgiveness of our sins;

15 Who is the icon of the invisible God,
          the first-born of all Creation.

16 For in him all things were created
          in the heavens and upon the earth.

The visible and the invisible
          whether thrones or domains or rulers or authorities

 all things stand created
through him and for him!

17 He is before all things,
          and in him all things consist.

18 He is the head of his body: the church.
          He is the source, the firstborn from the dead

that he might become,
in all things, preeminent.

 

19 For in him the fullness of God was pleased to dwell.
          20 And through him to reconcile all things to himself.

Making peace by the blood of the his cross
          whether things on earth or in heaven. 

]]>
Malachi 3:13-18 - Last Sunday Of Church Year (C) A Lesson In Biblical Translation & Interpretation https://www.christlutherancleveland.org/pastors-blog/post/malachi-313-18---last-sunday-of-church-year https://www.christlutherancleveland.org/pastors-blog/post/malachi-313-18---last-sunday-of-church-year#comments Tue, 15 Nov 2022 20:00:00 -0500 https://www.christlutherancleveland.org/pastors-blog/post/malachi-313-18---last-sunday-of-church-year MALACHII think we can safely assume that what was originally the prophecy of the prophets, in time, became fixed into a liturgical format that was read aloud, and antiphonally prayed by faithful Israel in her worship. The context of the entire book from start to finish is addressed to worshiping Israel and her clergy.

Further this prophet it is easily divided into versicles and responses; and whenever we find that in Scripture we should assume that that is how it was used by the church then, and should be now. And so it is not only the Psalms that are the "prayer book of Israel," but so is all of Scripture (serving as liturgy, lectionary and enchiridion - especially the Greek version LXX).

That said let us consider the reading for the Last Sunday of the Church Year: (my translation)

13 Your words have been stout against me says the LORD. But you say, "How have we spoken against you?" 14 You have said, "there is no benefit in worshiping God. What is the profit of our keeping his charge or of mournfully processing before the LORD of Hosts? 15 So that now we call those who are insolent to God the blessed ones. They perpetrate wickedness! They tempt God! And get away with it!"

COMMENTARY: When and where are these words spoken by the people? In
their worship where the LORD is incarnationally present and hears their cobbled together liturgy, their powerless preaching; and their less than sincere confessional processions into the house of God. The less-than-orthodox liturgy is preserved here for us to warn us against the same. So that we do not become, among other things, Saturday night liturgy writers.

16 Then those who feared the LORD prayed antiphonally; and the LORD heard, and paid attention; and a Book of Remembrance was written before him of those who feared the LORD and who reverenced his name.

COMMENTARY: If one does a surface translation he comes away with what all the English translations have "those who feared the LORD spoke with one another." But with such translation: the salt has lost its savor. Antiphonal prayer before God is the oldest and most regular form given us in all the Scriptures. Also keeping in mind that the Masoretic Text is fully cantilated we can assume that it was given voice musically in the form of chant. (I think in this respect the EO have it right. If you attend EO liturgy you will soon discover that every last word is chanted.)

Moreover we should instantly transpose "Book of Remembrance" into a NT sacramental key: both baptism and Eucharist. To do anything less is to skim the surface, and to never penetrate the meaning.

17 "They shall be mine!" says the LORD of Armies on the Day when I ordain them as my own treasured possession; and I will spare them as a man spares his son who serves him.

COMMENTARY: We have shades here of the Passover when the firstborn was spared by the Lamb's Sacramental Blood. But there is more. The verb "asah" in Hebrew - "to make or to do" - I translate as "ordain" because of the context. Here our attention should immediately be directed to 1 Peter 2:9 ff where we find the royal and priestly nature of being his Church.

18 Then once again you shall see the distinction between the righteous and the wicked; between he who worships God, and the one who does not serve him.

COMMENTARY: Also in v. 18 we can translate the Hebrew "avadh" as "worship" or "serve," as long as we remember the liturgical context of it.

]]>
MALACHII think we can safely assume that what was originally the prophecy of the prophets, in time, became fixed into a liturgical format that was read aloud, and antiphonally prayed by faithful Israel in her worship. The context of the entire book from start to finish is addressed to worshiping Israel and her clergy.

Further this prophet it is easily divided into versicles and responses; and whenever we find that in Scripture we should assume that that is how it was used by the church then, and should be now. And so it is not only the Psalms that are the "prayer book of Israel," but so is all of Scripture (serving as liturgy, lectionary and enchiridion - especially the Greek version LXX).

That said let us consider the reading for the Last Sunday of the Church Year: (my translation)

13 Your words have been stout against me says the LORD. But you say, "How have we spoken against you?" 14 You have said, "there is no benefit in worshiping God. What is the profit of our keeping his charge or of mournfully processing before the LORD of Hosts? 15 So that now we call those who are insolent to God the blessed ones. They perpetrate wickedness! They tempt God! And get away with it!"

COMMENTARY: When and where are these words spoken by the people? In
their worship where the LORD is incarnationally present and hears their cobbled together liturgy, their powerless preaching; and their less than sincere confessional processions into the house of God. The less-than-orthodox liturgy is preserved here for us to warn us against the same. So that we do not become, among other things, Saturday night liturgy writers.

16 Then those who feared the LORD prayed antiphonally; and the LORD heard, and paid attention; and a Book of Remembrance was written before him of those who feared the LORD and who reverenced his name.

COMMENTARY: If one does a surface translation he comes away with what all the English translations have "those who feared the LORD spoke with one another." But with such translation: the salt has lost its savor. Antiphonal prayer before God is the oldest and most regular form given us in all the Scriptures. Also keeping in mind that the Masoretic Text is fully cantilated we can assume that it was given voice musically in the form of chant. (I think in this respect the EO have it right. If you attend EO liturgy you will soon discover that every last word is chanted.)

Moreover we should instantly transpose "Book of Remembrance" into a NT sacramental key: both baptism and Eucharist. To do anything less is to skim the surface, and to never penetrate the meaning.

17 "They shall be mine!" says the LORD of Armies on the Day when I ordain them as my own treasured possession; and I will spare them as a man spares his son who serves him.

COMMENTARY: We have shades here of the Passover when the firstborn was spared by the Lamb's Sacramental Blood. But there is more. The verb "asah" in Hebrew - "to make or to do" - I translate as "ordain" because of the context. Here our attention should immediately be directed to 1 Peter 2:9 ff where we find the royal and priestly nature of being his Church.

18 Then once again you shall see the distinction between the righteous and the wicked; between he who worships God, and the one who does not serve him.

COMMENTARY: Also in v. 18 we can translate the Hebrew "avadh" as "worship" or "serve," as long as we remember the liturgical context of it.

]]>
A Retake On Hebrews 13 (updated) https://www.christlutherancleveland.org/pastors-blog/post/a-retake-on-hebrews-13--updated- https://www.christlutherancleveland.org/pastors-blog/post/a-retake-on-hebrews-13--updated-#comments Mon, 29 Aug 2022 15:00:00 -0400 https://www.christlutherancleveland.org/pastors-blog/post/a-retake-on-hebrews-13--updated- ANGELS WORSHIPThis may be one of the most mis-translated and thus mis-interpreted chapters of all Scripture. Below is my translation interspersed with explanatory comments.

1 Let brotherly love (eucharist) now proceed. This should be heard as a 1st century Preface.

2 Do not neglect to [eucharistically] welcome strangers [those from other communions who are in your region]; for by so doing some have unwittingly 'entertained' angels.

(this ties in with the gospel Lk 14:7ff, the invitation here and in the gospel is a eucharistic invitation; the present one and the future eternal one; this is not an admonition for Christians to offer B&B services; though it would not exclude that for believers traveling on church business)

3 Remember [in your eucharistic prayer] those imprisoned [for the faith] as if imprisoned with them. [Also remember eucharistically] those who are mistreated [for their faith] since you yourselves are also members of the SOMA [of Christ in Holy Communion].

4 Let the wedding [code for eucharist] be deeply reverenced by all, and the bed (code for altar) undefiled; because God will judge adulterers and fornicators [the unfaithful recipients].

5 Let your lives be free from the love of money, and be content with what you have for he says [pf tense] "I will never leave you nor forsake you." [this should be thought of as the Bridegroom's wedding vow].

6 So we can say confidently, "The Lord is my helper of whom shall I be afraid? What can any man do to me?" [This should be taken as the Bride's response to the groom's vow of permanent faithfulness.]

7 Remember [in your eucharistic prayer] your founders [of your church], those who spoke [aorist] the word of God to you. Memorialize their way of life, and be initiators (pf) of them. (or this could be speaking of their present clergy, but it seems to be of previous personages)

8 Jesus Christ yesterday and today, and unto the ages of ages! [I consider this the distribution formula of this congregation: and could there be any better?]

9 Do not be carried away by various and strange [eucharistic] doctrines; for it is beneficial that the heart should be made firm by grace [i.e. the flesh of Christ]; and not by foods [various Jewish dietary and sacrificial food practices] by which those devoted to them have profited nothing.

10 We have an altar [an actual altar, and not imaginary one, around which they are presently gathered] from which those who worship in the tent [Jews] have no right to eat. [Herein we find 'closed communion'].

11 For the bodies of those animals whose blood is brought into the holy precincts by the high priest to atone for sins, are burned outside the camp.

12 So also Jesus who, in order to sanctify the people, suffered outside the camp! 13 Accordingly, let us as bearers of his reproach go to him outside the camp. [i.e. in this new covenant in his blood]. 14 For we have here no abiding city; but instead we seek the city that is to come.

15 Through him, then, let us offer [“anaphora/anaphero” a highly technical eucharistic term] the sacrifice of praise through all [the worshipers in conjunction with Christ] to God. THIS is the fruit of lips that confess his name.

(note that this verse is wildly mistranslated by all English versions I have seen; also conveniently misunderstood by Melanchthon in AP, XXIV. This is not only or even primarily, an admonition to verbalize adulation to God; but code for the eucharist; from which every adulation of our God proceeds)

16 Do not neglect to do [this] good [thing], to commune; for with such sacrifice [the eucharist] God is pleased.

17 Obey your clergy and submit to them for they watch over your souls and must give an accounting [to God]. Do this so that they may perform their labors with joy, and not grief, for that would be unprofitable for all of you.

]]>
ANGELS WORSHIPThis may be one of the most mis-translated and thus mis-interpreted chapters of all Scripture. Below is my translation interspersed with explanatory comments.

1 Let brotherly love (eucharist) now proceed. This should be heard as a 1st century Preface.

2 Do not neglect to [eucharistically] welcome strangers [those from other communions who are in your region]; for by so doing some have unwittingly 'entertained' angels.

(this ties in with the gospel Lk 14:7ff, the invitation here and in the gospel is a eucharistic invitation; the present one and the future eternal one; this is not an admonition for Christians to offer B&B services; though it would not exclude that for believers traveling on church business)

3 Remember [in your eucharistic prayer] those imprisoned [for the faith] as if imprisoned with them. [Also remember eucharistically] those who are mistreated [for their faith] since you yourselves are also members of the SOMA [of Christ in Holy Communion].

4 Let the wedding [code for eucharist] be deeply reverenced by all, and the bed (code for altar) undefiled; because God will judge adulterers and fornicators [the unfaithful recipients].

5 Let your lives be free from the love of money, and be content with what you have for he says [pf tense] "I will never leave you nor forsake you." [this should be thought of as the Bridegroom's wedding vow].

6 So we can say confidently, "The Lord is my helper of whom shall I be afraid? What can any man do to me?" [This should be taken as the Bride's response to the groom's vow of permanent faithfulness.]

7 Remember [in your eucharistic prayer] your founders [of your church], those who spoke [aorist] the word of God to you. Memorialize their way of life, and be initiators (pf) of them. (or this could be speaking of their present clergy, but it seems to be of previous personages)

8 Jesus Christ yesterday and today, and unto the ages of ages! [I consider this the distribution formula of this congregation: and could there be any better?]

9 Do not be carried away by various and strange [eucharistic] doctrines; for it is beneficial that the heart should be made firm by grace [i.e. the flesh of Christ]; and not by foods [various Jewish dietary and sacrificial food practices] by which those devoted to them have profited nothing.

10 We have an altar [an actual altar, and not imaginary one, around which they are presently gathered] from which those who worship in the tent [Jews] have no right to eat. [Herein we find 'closed communion'].

11 For the bodies of those animals whose blood is brought into the holy precincts by the high priest to atone for sins, are burned outside the camp.

12 So also Jesus who, in order to sanctify the people, suffered outside the camp! 13 Accordingly, let us as bearers of his reproach go to him outside the camp. [i.e. in this new covenant in his blood]. 14 For we have here no abiding city; but instead we seek the city that is to come.

15 Through him, then, let us offer [“anaphora/anaphero” a highly technical eucharistic term] the sacrifice of praise through all [the worshipers in conjunction with Christ] to God. THIS is the fruit of lips that confess his name.

(note that this verse is wildly mistranslated by all English versions I have seen; also conveniently misunderstood by Melanchthon in AP, XXIV. This is not only or even primarily, an admonition to verbalize adulation to God; but code for the eucharist; from which every adulation of our God proceeds)

16 Do not neglect to do [this] good [thing], to commune; for with such sacrifice [the eucharist] God is pleased.

17 Obey your clergy and submit to them for they watch over your souls and must give an accounting [to God]. Do this so that they may perform their labors with joy, and not grief, for that would be unprofitable for all of you.

]]>
Living The Baptismal Life https://www.christlutherancleveland.org/pastors-blog/post/a-biblical-catalogue-of-vice-and-virtue https://www.christlutherancleveland.org/pastors-blog/post/a-biblical-catalogue-of-vice-and-virtue#comments Wed, 27 Jul 2022 11:00:00 -0400 https://www.christlutherancleveland.org/pastors-blog/post/a-biblical-catalogue-of-vice-and-virtue not for sale

St. Paul's "letter" to the Colossians is more than a letter. It is, in fact, a baptismal address written to the newly baptized in the church at Colossae teaching them (and us) about the baptismal life.

Though it is addressed to the baptized the vice and virtue listed herein is God's will for all men, a will and way of life that one disregards at his own peril. It is true that such virtue and putting away of vice is beyond human ability, and so all men must submit to Christian teaching, and then to Holy Baptism; for it is here that earthy men are begotten anew from above, and enabled to rejoice in the putting off of vice, and the importation God's virtue; not's man's "value system." 

Here is what Paul writes: 

1 Since, then, you have been resurrected in Christ seek the things that are above where Christ is at the right hand of God. 2 Let your affections be fixed on the things above, not on the things of the earth. 3 For you have died and your life is hidden with Christ in God. 4 But when Christ your life appears, then you also will appear with him in glory!

5 And so put to death everything in you that is earthly: sexual immorality of every type, impurity, passion, evil desire and covetousness which is idolatry; 6 on account of which things divine retribution is coming. 7 In these things you, too, once walked when you were living in them. 8 But now you must give up all these things: anger, hot-temper, evil, abusive language and obscene talk. 9 And do not like to one another seeing that you have shed the old man and his practices; 10 and have clothed yourself with the new man which is being renewed in knowledge after the image of its creator.

11 Here there exists neighed Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, slave or free. But Christ is all in all. (Colossians 3:1-11 DKV)

--
Take note that the entire catalogue that Christian thought rejects, is precisely what the culture embraces. "Sexual immorality of every type" is the national "sacrament" but we who have moved our place of residence from the "domain of darkness" to the "kingdom of God's own dear Son" (Colossians 1:14) must shed all of these.

As every Christian knows there are sins of: thought, word and deed. And so it is not enough that we put these deeds behind us, but also that we change our thoughts and words as well. A Christian cannot "aid and abet" the culture by approving of the its "values" in his mind, with his words, or by his silence when he has clear opportunity to speak up.

But again let us remember that we as the Baptized cannot expect those who worship at culture's altar and sing its dead liturgy to reform their thoughts, words or deeds. First the heart must be changed and that is the church's petition as often as she prays, "Thy kingdom come."

And so while not allowing ourselves to be troubled by the decrepit state of humanity - because the changing of hearts is the bailiwick of the Holy Spirit, let us continue to worship, pray and live the baptismal life.

]]>
not for sale

St. Paul's "letter" to the Colossians is more than a letter. It is, in fact, a baptismal address written to the newly baptized in the church at Colossae teaching them (and us) about the baptismal life.

Though it is addressed to the baptized the vice and virtue listed herein is God's will for all men, a will and way of life that one disregards at his own peril. It is true that such virtue and putting away of vice is beyond human ability, and so all men must submit to Christian teaching, and then to Holy Baptism; for it is here that earthy men are begotten anew from above, and enabled to rejoice in the putting off of vice, and the importation God's virtue; not's man's "value system." 

Here is what Paul writes: 

1 Since, then, you have been resurrected in Christ seek the things that are above where Christ is at the right hand of God. 2 Let your affections be fixed on the things above, not on the things of the earth. 3 For you have died and your life is hidden with Christ in God. 4 But when Christ your life appears, then you also will appear with him in glory!

5 And so put to death everything in you that is earthly: sexual immorality of every type, impurity, passion, evil desire and covetousness which is idolatry; 6 on account of which things divine retribution is coming. 7 In these things you, too, once walked when you were living in them. 8 But now you must give up all these things: anger, hot-temper, evil, abusive language and obscene talk. 9 And do not like to one another seeing that you have shed the old man and his practices; 10 and have clothed yourself with the new man which is being renewed in knowledge after the image of its creator.

11 Here there exists neighed Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, slave or free. But Christ is all in all. (Colossians 3:1-11 DKV)

--
Take note that the entire catalogue that Christian thought rejects, is precisely what the culture embraces. "Sexual immorality of every type" is the national "sacrament" but we who have moved our place of residence from the "domain of darkness" to the "kingdom of God's own dear Son" (Colossians 1:14) must shed all of these.

As every Christian knows there are sins of: thought, word and deed. And so it is not enough that we put these deeds behind us, but also that we change our thoughts and words as well. A Christian cannot "aid and abet" the culture by approving of the its "values" in his mind, with his words, or by his silence when he has clear opportunity to speak up.

But again let us remember that we as the Baptized cannot expect those who worship at culture's altar and sing its dead liturgy to reform their thoughts, words or deeds. First the heart must be changed and that is the church's petition as often as she prays, "Thy kingdom come."

And so while not allowing ourselves to be troubled by the decrepit state of humanity - because the changing of hearts is the bailiwick of the Holy Spirit, let us continue to worship, pray and live the baptismal life.

]]>