Paul had Timothy circumcised right after the Jerusalem Council that agreed that Gentiles were free in this manner (Read Acts 15:5-21). Why? So as not to create a stumbling block for the Jews whom they ministered to in Derbe and Lystra. However, Paul also did not have Titus circumcised precisely because some were demanding circumcision as necessary for salvation.

After Christ, the covenental significance of circumcision had passed. Now Christians are free to be circumcised or not, Scripture is just so abundantly clear on this, those who would disagree oppose Scripture itself. It is of primarily a concern for local custom and a medical decision that be made in consultation with one’s doctor.

As to circumcision’s connection to Baptism, while it foreshadowed Baptism in a way, Baptism is not a one-to-one replacement. It is its own thing, and we should look at Baptism for what it is. For more on Baptism, check out the Small Catechism, which nicely gathers some key Scriptural Baptismal texts.

Matthew Lorfeld, Pastor
Messiah Lutheran Church
La Crescent, MN
http://www.messiahlacrescent.org

We appreciate the idea you share, which has been shared by others in the past. We have considered a FB page, but there are a number of complications with such; the primary concern being the potential increase in volume of questions coming through and the difficulty of keeping track of a website AND a FB page. As it stands now, given that we are all parish pastors, we are just able to keep up with the work coming to us through the WE website.

On a related note to all our awesome WE followers: Some have taken it upon themselves to send questions via Facebook message or regular email to Pr. Fisk, or occasionally to one of the other WE Team pastors. We’d strongly encourage all WE questions to come through this website as submitting questions directly to Pr. Fisk necessitates him having to then forward those questions into the system for our group. This takes precious time away from his creating fantastically awesome videos to satisfy your Youtube addiction. I would add that sending questions directly to Pr. Fisk does not increase your chances of having your question addressed on a video. IN FACT IT IS LIKELY THAT QUESTIONS SUBMITTED DIRECTLY TO PASTOR FISK’S (or any of our pastors) PERSONAL EMAIL OR FACEBOOK PAGE WILL NOT RECEIVE A RESPONSE AT ALL. There are many factors that contribute to which questions make the videos and which ones are answered in print form. Often times it is because a number of questions come in simultaneously on a similar subject.

Thanks for your continued support!

Peace in Christ,

The WE Team

Lutherans call it the Divine Service because we believe that where the Word
and the Sacraments are given out, God is serving us by those things. In
other words, God gives us His Word, God gives us forgiveness in Baptism,
Absolution, and Supper, and God keeps us joined to His Son by all those
gifts. When we receive what He has to give us, we do indeed thank and
praise Him, worship Him, and go out to serve our neighbors in the places
where God has put us. The order is from God to us to our neighbor through
us, because it is the Vine, Christ, who supports the branches, us, and not
the other way around. That is good news because no matter what we feel on
any given Lord’s Day, we can trust that Christ is there among us with His
forgiving and life-giving Word.

Pr. Timothy Winterstein
http://northprairiepastor.wordpress.com

The argument given by Jehovah’s Witnesses that the “stauros” (Greek for
“cross”) was a “torture pole” is a rather silly argument that lacks any
significant historical or textual evidence. Stauros, can mean any number
of structures in which a person would be hung for crucifixion, including, a
singular pole, an “X” shaped cross, a “tau” (the Greek letter T) shaped
cross, or the traditional shape of the cross that we see commonly depicted.
If it was the case that it was only an upright pole, nothing really
changes. Christ still died as the substitutionary sacrifice for your sins.
However, there are a couple things that the text of Scripture says that
would lead one to conclude that the most likely shape of the cross was the
traditional cross.

First, Thomas remarks in John 20:25, “Unless I see in
his hands the mark of the nails, and place my finger into the mark of the
nails, and place my hand into his side, I will never believe.” Notice that
Thomas uses the word “nails” in the plural as that which pierced Christ’s
hands.

Second, multiple Gospel accounts tell us that a sign was placed
above Christ that read “Jesus of Nazareth, King of the Jews.”
Jehovah’s Witnesses will assert that the word “stauros” cannot mean two
pieces of timber placed across one another at any angle. This is just
simply wrong. In fact, Justin Martyr and Irenaeus (who lived in the second
century) describe Christ’s cross as having 5 points (the fifth one being a
protrusion which the victim would rest by “sitting”, which elongated the
suffering). Tertullian and Origen, in describing Peter’s crucifixion
describe the shape of Peter’s “stauros” as being upside down with Peter’s
arms extended in fulfillment of Jesus’ prophecy in John 21:18-19.

We also have archeological and manuscript evidence that shows us that
indeed the traditional “cross” shape was most likely the one used to
crucify Christ. There is a 1st century etching that mocks a Christian
named Alexander who worships his God… which is a man depicted with the
head of a donkey crucified on a cross. Also, in some of the earliest
manuscripts, the word stauros itself is abbreviated by combining the
letters “T” and “R” (actually rho), this is called a staurogram. This
abbreviation occurs in P75, one of the earliest copies of Luke (beyond small
fragments). You can see this clearly depicted here:
http://www.messiahlacrescent.org/wp-content/uploads/2012/05/staurho-L...
">
A close up of a “staurogram” in Papyrus 75, in Luke 14:27

Matthew Lorfeld, Pastor
Messiah Lutheran Church
La Crescent, MN
http://www.messiahlacrescent.org

http://www.worldvieweverlasting.com/2011/07/28/2226/

http://www.worldvieweverlasting.com/2011/01/01/what-about-james/

http://www.worldvieweverlasting.com/2011/09/04/2-parts-repentance/

http://www.worldvieweverlasting.com/2011/09/23/look-into-my-antilegomena/

The phrase “plenary verbal inspiration” is a phrase that shows up around
the 19th century. So on one hand, one could make such a claim as the
phrase did not exist at Luther’s time. However Luther regarded Scripture
as the Word of God to be trusted above the writings of the Church Fathers
or even the Church Councils.

Fundamentalism is a different animal all together. Speaking narrowly,
Fundamentalism is a movement that grew from the work of 19th century
Princeton theologians, especially Archibald Alexander, Charles Hodge and
Benjamin Warfield. It held to a very specific definition of inerrancy and
inspiration of the “autographa” (that is the actual original texts of the
Bible and not the copies) AND premillenial dispensationalism. While
Missouri Synod Lutherans after WWI picked up some of the language of these
Princeton theologians regarding the “autographa”, we also tend to have a
slightly broader view in that variations that have come through copying do
not detract from the assertion that Scripture is inspired and inerrant.

The Associated Press in their styleguide explicitly states that unless a
group calls itself “Fundamentalist”, such a label should not be applied as
it is often used in an ad hominem attack. Furthermore “Fundamentalist”
cannot rightly be used for a non-Christian group.

Matthew Lorfeld, Pastor
Messiah Lutheran Church
La Crescent, MN
http://www.messiahlacrescent.org

This is the perennial question! How does one read the Bible? First of all, the Bible is open and accessible. In other words, the Bible can be understood by anyone. However, this does not mean that the Bible is understood by everyone. This is an important distinction. Some people believe that the Reformation principle of Sola Scriptura (specifically the clarity of Scripture) translates into a practical flattening of Biblical interpretation. Not everyone is an equal interpreter. At the same time, no one is a better interpreter simply because of their office.

Because not everyone is an expert, my first answer is: “With humility and prayer.” It is easy to walk away from the Bible with an incorrect understanding, and we ought to be cautious about making ourselves into self-appointed experts.

The slightly longer answer is to use what is called the historical-grammatical method. Two accessible Lutheran books on this method are Reading the Bible with Understanding, by Lane Burgland (available from Concordia Publishing House) and for a WELS resource, Biblical Interpretation: The Only Right Way by David Kuske. This later book gives an introductory presentation to some more advanced topics such as, “Who is Bultmann and how has he influenced the interpretation of Scripture?” While there are points in both of these books where I might have explained things a little differently, they are both helpful resources.

Finally, the book What Does This Mean by James Voeltz is a common Lutheran textbook for courses on Biblical Hermeneutics (the fancy name for this topic of “how to read the Bible”).

In the end, you may prefer ol’ Pastor Riebau’s first answer. I do. “With humility and prayer.”

Rev. Robert O. Riebau

Within the LCMS one needs to make a distinction between the LCMS itself and certain people within it. The LCMS has switched positions often enough — there used to be no women’s voters, now they are permitted. It used to be that having life or health insurance was viewed as a lack of trust in God — now it’s part of a Synodically provided package. And there’s nothing in our doctrine or statements that claims that the Synod in Convention is incapable of making a wrong decision or crafting a wrong statement.

Now, would folks admit they are wrong — that’s another kettle of fish. I find that too often clergy hold to a sense of personal infallibility – the “I could never be wrong” — I myself can slide into this. So would folks touting their LCMS bona fides admit the LCMS was wrong… some might not. Who knows? That’s a matter of personality, and I do think that often folks in the LCMS have more ego than is good for us.

But the whole idea of not being able to admit fault in doctrine isn’t a statement about personalities or even history — it’s about where certainty is located. We place certainty in the Word of God. Can we err in using the infallible Scriptures — sure… but the Scriptures themselves are solid. When push comes to shove, Rome will place that certainty within the organization, whether it be in a council or whether it be in an ex cathedra statement of the Pope.

Even consider the Lutheran approach to the Confessions — we don’t claim that we must abide by them because they are infallible. Rather, we claim that they are faithful to the Scriptures — always our movement is to the Scriptures. That’s where Truth lies — always in the Word.

Hope this helps,
Rev. Eric J. Brown
Zion Lutheran Church – Lahoma, OK

There is some truth to this, even Scripture speaks about the testimony of
the Apostles preceding what was written in Scripture (for example 1
Corinthians 11:2, 23). However the Tradition of the Church also demands
that it be judged and normed by the Testimony of Scripture (I’ll use some
of the same citations that I’ve used in previous WE Answers):
“We are not entitled to such license, I mean that of affirming what we
please; we make the Holy Scriptures the rule and the measure of every
tenet; we necessarily fix our eyes upon that, and approve that alone which
may be made to harmonize with the intention of those writings.” St. Gregory
of Nyssa (On the Soul and the Resurrection NPNF II, V:439)

Nevertheless, sacred doctrine makes use of these authorities as extrinsic
and probable arguments; but properly uses the authority of the canonical
Scriptures as an incontrovertible proof, and the authority of the doctors
of the Church as one that may properly be used, yet merely as probable. For
our faith rests upon the revelation made to the apostles and prophets who
wrote the canonical books, and not on the revelations (if any such there
are) made to other doctors. Hence Augustine says (Epis. ad Hieron. xix, 1):
“Only those books of Scripture which are called canonical have I learned to
hold in such honor as to believe their authors have not erred in any way in
writing them. But other authors I so read as not to deem everything in
their works to be true, merely on account of their having so thought and
written, whatever may have been their holiness and learning.”–Summa
Theologia, Part 1, Question 1, Article 8

“Let the inspired Scriptures then be our umpire, and the vote of truth will
be given to those whose dogmas are found to agree with the Divine words.”
St. Gregory of Nyssa (On the Holy Trinity, NPNF, p. 327).

“What is the mark of a faithful soul? To be in these dispositions of full
acceptance on the authority of the words of Scripture, not venturing to
reject anything nor making additions. For, if ‘all that is not of faith is
sin’ as the Apostle says, and ‘faith cometh by hearing and hearing by the
Word of God,’ everything outside Holy Scripture, not being of faith, is
sin.” Basil the Great (The Morals, p. 204, vol 9 TFOTC).

The Church has always understood that Scripture has a unique and
authoritative role. Even as Lutherans, we do not discount the voice of the
Church throughout its history. We, however demand that anything that has
been said in the history of the Church be judged by Scripture. That which
is in accord with Scripture, we joyfully accept, that which is in
contradiction, we reject. The Holy Spirit cannot contradict Himself.

Matthew Lorfeld, Pastor
Messiah Lutheran Church
La Crescent, MN
http://www.messiahlacrescent.org

Contrast this to the word “joy”. Joy is a fruit of the Spirit. Consider what we hear in John 16:20-23: Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy. 21 When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you. ”

Joy isn’t simply happiness. Joy can be present even when the world tries to show you nothing but sorrow. Joy stems from this — you are forgiven in Christ, and because Christ is risen and lives, so too shall you rise and live… and there’s nothing in this world, no happiness, no sorrow, no fear, no trouble, no string of luck that can change the fact that Christ has died for you and He has risen for you.

Will this joy mean that you are going to be bubbly and eppervescent all the time. Nope. But this joy, it helps to keep all things in perspective, because this joy is what comes from seeing Christ at all times.

So it’s not that God doesn’t want you to be happy… it’s just that happiness is fleeting, and fallen as we are we are sometimes happy in things that are bad for us. Rather, He wants us to have joy in Christ.

Rev. Eric J. Brown
Zion Lutheran Church – Lahoma, OK

Your friends are correct. All your sins — indeed, the sins of the whole world (Jn. 1:29) — were forgiven on the cross, but how can know that this forgiveness is for you, personally?

Baptism and the Lord’s Supper (to speak of them generally) are both eternal, objective gifts and signs. They both use physical elements, combined with God’s Word and promise, to give us the forgiveness that was won for us on the cross. Forgiveness for you — not for the world, for people, for some — for you. Baptism and the Lord’s Supper are personal. They do not miss. This is a Word and promise to which our faith can cling.

Truly, I cannot explain this as well as Martin Luther can. Check out the Large Catechism, starting with Baptism:

http://bookofconcord.org/lc-6-baptism.php

Your friends may reject the idea that Baptism and the Sacrament of the Altar have such power, but it does not matter what your friends, Martin Luther, or I can say about these gifts. You have to consider what God says about them. Look at 1 Peter 3:21 and 1 Cor. 10:26-29. Baptism is the antitype of Noah’s ark. What does God say about this? What does the Lord’s Supper proclaim? Of what are we guilty when we abuse it?

Rev. Robert O. Riebau

One book that has some good things to say is Peter Brunner’s “Worship in the Name of Jesus.” You can find it in many forms at Amazon.com.
http://www.amazon.com/Worship-Name-Jesus-Peter-Brunner/dp/0570033187/ref=sr_1_1?ie=UTF8&qid=1335398319&sr=8-1

Also, just FYI, one of our pastor-contributors, Rev. Matthew Lordfeld, who serves in La Crescent, MN, recently gave this response to a question on Lutheran vs. Reformed Worship:
http://www.worldvieweverlasting.com/2011/12/19/lex-orandi/

Peace in Christ,

The WE Team

This is not an easy situation in which to be. Those who stop their
ears to the Gospel, that is, that salvation comes by grace through
faith in Jesus Christ crucified, stop their ears to the Holy Spirit. A
grievous act, indeed.

What is one to do?

First, pray. Pray to the One who by His Word converts all men’s hearts
from unbelief to faith everyday. The Word of God, the Truth, is the
only thing that will convert your parents hearts from the lie they now
follow to the Biblical truth (i.e. Lutheranism.) Faith comes by
hearing (Romans 10). Even though your parents believe in direct
revelation of the Holy Spirit, doesn’t mean that the Holy Spirit
ceases to work mediated, that is, through the means of His Holy Word.

Second, remain faithful to the confession of the truth no matter how
it might be received. Jesus said the Gospel divides, because it
reveals to truths about man. 1.) All man’s righteousness is as
menstrual rages (Isaiah 64:6 NKJV) & 2.) All men are saved by grace
through faith, not by works (Ephesians 2:8-9). In Luke 12:49-53 Jesus
tells us that He came not to bring peace, but division. St. Paul says
in 1 Corinthians 11:19 “For there must be also heresies among you,
that they which are approved may be made manifest among you.”

Fight the good fight. You are not alone. You have One who fights for
you, even Jesus Christ our Lord. He has not left you alone in this
vale of tears. You have a family, a family of Faith, the Body of
Christ. Within the Church you have a fellowship that extends far
beyond the bounds of blood. You are found to be born of water, blood
and Spirit (1 John 5). You are born, through Baptism, into God’s
divine family. Find strength there where Word & Sacrament are
distributed for the forgiveness of all your sins.

One word of exhortation: honor your parents, no matter what they might
believe. They are your parents, good or bad, Pentecostal or Lutheran,
dead or alive. It may be frustrating, but God has ordained them to be
your parents. They are over you in the Lord. So long as they are not
commanding you to sin, obey them, respect them and love them. To do
this, be forgiven for Jesus sake, who perfectly honored His sinful
parents for you.

Hope this helps.

In Christ,
Rev. Dustin L. Anderson, Pastor
Trinity Ev. Lutheran Church, Marseilles, IL
www.trinitymarseilles.us

The short and simple answer is… you can’t.

Sounds dire, doesn’t it? But this goes back to the Small Catechism, 3rd Article… I believe I cannot by my own reason or strength Believe in Jesus Christ, my Lord, or come to Him, but the Holy Spirit has called me by the Gospel….

If you set as your goal “to make someone believe” — that’s a goal you can’t accomplish, nor is it a task that has been given to you. You’ve been called to confess – to speak along with the Word of God that which is true… if the Holy Spirit works faith, thanks be to God. But faith and it’s creation is a Holy Spirit thing.

Continue to speak the true. See that it is proclaimed. The Holy Spirit will work when and where He wills. This is one of the hardest things to accept, that we are not in control, that it is not all about us and our wit and our brilliance – but rather, we are simply those who speak again what God has declared in His Word… and we leave everything in God’s hands.

Remain faithful, keep speaking truly, and don’t worry about results or what you see now — you do not know what the Holy Spirit is doing through what you have said, and you may never know. But simply speak the Word.

Peace in Christ,
Rev. Eric J. Brown
Zion Lutheran Church – Lahoma, OK

www.worldvieweverlasting.com/2011/06/09/wels-and-the-lcms/

Matthew Lorfeld, Pastor
Messiah Lutheran Church
825 Jonathan Ln.
PO Box 156
La Crescent, MN 55947
http://www.messiahlacrescent.org

To answer your question outright: no, your attitude is not bad for wanting some anonymity. However, I’d offer the following thoughts for your consideration. There are really no “rules” (so to speak) concerning the environment in which confession and absolution is conducted, save two: 1) It should be isolated enough to be truly private, and 2) it should be a space that is appropriate for receiving the Lord’s gift of forgiveness in His proclaimed Word.

As to your question about a “booth” for the purpose of preserving your anonymity, I can speak to that from personal experience. I was raised in the Roman Catholic Church at a time when such confessional booths were still common in that tradition. In more recent times the Roman Catholics (at least in the US) have gone to “face to face” confession and absolution, which is traditional in Lutheranism. As one who has experienced both, I have two things to say about the booths:
1) I have found that there was really not anonymity in the booth setup, as the pastor/priest who knows his people as he should knows the sound of their voices anyway.
2) I found the booth to be cold and impersonal; and though I didn’t realize it at the time, this contributed to my loathing of the practice of confession/absolution as a Roman Catholic.

Yes, your pastor is a fellow sinner, but this is a good thing because he is hearing your confession as one who understands what it means to be a sinner. As a sinner himself he is not going to be thinking “judgement” as he hears your confession; rather he will be eager to share with you the same life-giving Word that he himself has received as a sinner in repentant faith and joy. The pastor being a sinner means he knows all too well the depth of sin and as a pastor he knows the power of the forgiveness of sins in Christ and has been called to bestow that forgiveness upon all who come to him in repentance.

In a pamphlet he created years ago (lcms.org/Document.fdoc?src=lcm&id=1087), our sainted former LCMS President, Al Barry quoted a Lutheran pastor as saying, “The pastor’s ear is a tomb. What goes in never comes out.” I once heard Rev. Bill Cwirla (an LCMS Pastor in southern California) say, “You don’t need to worry about me judging you. I’ve heard it all, and I’ve done half of it.” (Paraphrase). All this to say that the pastor’s hope is that his people would not feel intimidated or fearful of confessing their sins to him, but instead would come with the anticipation of leaving in the peace and joy of the forgiveness of their sin in Christ. As you struggle with your concerns here, I urge you to sit down with your pastor and candidly share these concerns you have. This will allow you both to talk about it and perhaps find an arrangement to allow for you to receive the Holy Absolution you desire in a non-threatening environment.

Peace in Christ,

+Rev. Jeffrey Ries
Zion Evangelical Lutheran Church of Tacoma, WA

The Wesleyan Church is Methodism on steroids. They are those who actually practice what Methodism actually teaches, which is: one can become holy by way of a method of discipline, thus Method-ism.

The Wesleyan Church is a descendant of Methodism and Methodism is a descendant of Anglicanism.

What your mother seems to have done is fall over on the other side of the proverbial horse. She has gone from blatant antinomianism (no law) to legalism (all law), which is no better.

Lutheranism is Biblically better, because it is just that, Biblical. We neither dismiss the Law nor do we try to be more religious than Jesus. We are about the proper distinction between Law and Gospel, which puts us right on top the horse. The Law condemns and the Gospel saves. You cannot have one without the other and remain Biblical. The distinction between Law and Gospel is paramount to a Biblical theology, because it is the only way one can properly understand justification – how we are made right with God.

That is, simply put, the differences. To find out what Lutheran believe, teach and confess, I suggest getting hold of a copy of Concordia: The Lutheran Confessions, which can be found on sale here:
http://www.cph.org/p-11428-concordia-the-lutheran-confessions-a-readers-edition-of-the-book-of-concord-2nd-edition.aspx?SearchTerm=Concordia

In Christ,
Rev. Dustin L. Anderson, Pastor
Trinity Ev. Lutheran Church, Marseilles, IL
www.trinitymarseilles.us

Again, the ultimate root of any problems which the East presents stems from their placement of tradition over Scripture – it’s just they value different traditions than Rome does. Either way, the ultimate final authority becomes “what we have said” rather than what the Scriptures say.

As for what their flaws are, I’m not going to try to give a definitive list here (others may go into detail). I find that much Eastern Theology can go into speculation, that it gets bogged down with philosophic ideals and the like. I find they tend to be too focused on the self and not as focused on Christ (outside of the liturgy) — and there is a strong mystical bent that I don’t trust (I get told I have to experience things to understand them… that’s a bit dangerous sounding in my book… I remember a certain snake who used that same line of argumentation) A few years ago I heard their Metropolitian speak – the following is a link to my thoughts on the evening.

http://confessionalgadfly.blogspot.com/2010/11/thoughts-on-orthodox-evening.html

But the other thought that I have is this — you shouldn’t need reasons *not* to convert — you should need a reason to, and the only reason to ever covert is that the place you are converting to preaches Christ and Him Crucified correctly, more correctly than where you are now.

Hope this helps,

Rev. Eric J. Brown
Zion Lutheran Church – Lahoma, OK

The tension that you are struggling with is common in Christianity. You are right in saying that we are saved by grace alone. This means that salvation is entirely God’s activity. Yet, it is you who trusts in this salvation. No one else trusts or believes for you. However, the key is found in the source of this trust and belief. Is it something that I work up within myself, or is it the fruit of God’s saving activity?

We teach that “decision theology” takes credit away from God for His work in salvation. Forms of this “decision theology” can be spiritually abusive. Someone may want to know that you’ve really given your heart to Jesus, as if salvation were based not on faith, but on a certain quality of faith. Since this quality cannot be quantified, it becomes a bottomless pit of concern and consternation.

Check out this story in the book, The Hammer of God, a novel and primer on Lutheran theology. The illustration about the man with the walking stick is a classic.

Rev. Robert O. Riebau

Please check out this link to a response to a similar question given by Rev. Matthew Lorfeld

http://www.worldvieweverlasting.com/2011/10/02/he-blessed-them/

We pray it is helpful to you.

The WE Team

There are two things at play here. Whenever the LCMS has produced a new hymnal, there have also been other books (Agendas and Altar Books) that have instructions for some of the less common services. On the other hand, we have over 6000 congregations, each which have developed their own traditions and customs over the years. When you combine the two things, you get some divergence in what goes on, even in liturigically minded congregations.

At my congregation, we don’t strip the altar on Maundy Thursday (even though that is what my home congregation growing up did and I miss it). In fact, we end the service by singing Go to Dark Gethsemane. However, the normal date for the stripping of the Altar (if the congregation does it) is Maundy Thursday. That being said, I could easily see where a congregation might have done it on Good Friday to mirror taking Christ off of the Cross. At my congregation, you can see all the way to the Altar from our front doors and the street – and we leave the sanctuary doors open so you can see the altar from outside year round… except after Good Friday and until Easter Morning – again, just a local custom that is perhaps similar.

I don’t think it would necessarily fair to say that your congregation was wrong when you were a kid – they just weren’t following the typical custom.

Have a good one,

Rev. Eric J. Brown
Zion Lutheran Church – Lahoma, OK