Simply to Work, or Because of a Need?

There is an assumed, unspoken idea that Pastors need to get people more involved in "Church" - where "Church" refers not specifically to worship and bible study, but to activities and volunteer opportunities. The idea is that if you have more and more people volunteering and showing up to Church over the course of the week, that this is ultimately good. Get them doing something.

Why?

I don't mean this is a pejorative way, but simply as a call to reconsider our thinking. Why? Why do we do this?

Let me explain what got me thinking about this. A friend of mine told me that he was asked to do some work with college aged youth at his church. This is brilliant - if he were attending my Church, I'd try to put him to work too. He's a diligent, intelligent, devout man, and would be a great example to folks he interacted with. Great! So I asked him, "What are they going to have you do?" His response: they don't know yet.

...

Now, the simple Germanic Planner in me is revolted by this. Why wasn't there brainstorming done, why wasn't there at least a rough outline of what was going to be done? So I asked if he was going do x or y, things I knew were going on at the Church. Nope - they've got that covered, and it goes well, but they'll want to put him to work with something else that is as of yet to be determined.

Again, this isn't me being critical - because if he were here at my congregation, I'd want to FIND something to put him to work doing. But why?

If there is no need for someone to do something, why do we think we need to find something for them to do (okay, for this guy, I'd like to ship him off to the Seminary, but that's another point entirely)? Do we approach volunteering in the Church on a basis of a need to accomplish some goal of service, or is it a matter of simply putting people to work?

I think that we end up assuming that a person volunteering for something will make them better members of the Congregation, will enrich their spiritual life. That's the assumption - that if you show up to Church during the week, you will be a better person for it.

I don't know if that is true. I have plenty of people who are active in the service life of this congregation, who do their elected or volunteer roles faithfully... and I can't remember the last time I've seen them on a Sunday. I don't think simply having someone work with X makes them more spiritually focused.

And perhaps there is another downside to this. How are we approaching the very idea of "work" within the Church? Is it a matter of we as Christians showing love as love is needed, wherever and whenever - or is it more a matter of almost a backdoor "works-are-what-makes-the-Christian" sort of approach? Do we have people thinking that they have done their time at Church... that Church is about the service I give and do rather than receiving Christ's love and then reflecting that love to others?

So what about it? Why do we try so hard to get people to do things? Is it self-serving (if they work, maybe they'll give more offering -- which is actually probably backwards)? Is it backdoor Pietism where there are Christians and then the "Good Christians" who help out at Church? Is it just trying to get people to attend service without simply saying, "You should be attending service"? And have we lost a focus on the works of the Church truly being works of mercy and service to those in our midst and those without?

In Praise of Deconstruction

(Simply because I haven't given anyone a heart attack in almost a month)

I admit that I find postmodernism fascinating - and I'm sure that this is partially because I despise modernism and rationalism with full fervor. Post-modernism is designed, above all else, to point out the foolish, arrogant, and even damnable assumptions rationalism makes about anything and everything.

The tool that is used for this is deconstruction. What is it to deconstruct? To demonstrate that a perceived truth is not a universal truth, but rather something specific to the moment. For example, if you were to ask the typical American how criminals are (in theory) supposed to be punished, the answer is that they go to jail (and if you ask a liberal they might add "to be rehabilitated"). This is a perceived truth, but it is not a universal truth. In many places today the default punishments are not prison terms but corporal in nature. More over, historically, this wasn't true in the US either - go back 200 years and our own use of prisons were vastly different. That which is perceived to be capital T truth is show just to be a cultural construct, a particular adaptation of our own society.

While we might not want to admit it, we use deconstruction all the time. It is the basis of Lutheran apologetics, where all we are doing are breaking down the false, preconceived notions people have about themselves, the Christian faith, and the world. And this is nothing new. To disabuse someone of false notions of reality is precisely what Christ does over and over in the New Testament. "You are right in saying, 'I have no husband'; for you have had five husbands, and the one you now have is not your husband" is deconstructing this woman's idea of what it is to have a husband.

But why is this idea of deconstruction or postmodernism so scary to us as Lutherans? Because the rampant, crass postmodernists have started deconstructing the Church. So we freak out and run in terror - when the very language of postmodernism and deconstruction shows us how we can defeat them.

The key is this - to successfully deconstruct, you must show how a perceived truth is not true in all places and in all times. Hmmm... let's think about that, do we as Christians have a word to describe something that is true, is real in all times and in all places. . . hmmm.

To assert the catholic nature of the Church is to assert that, according to the standards established by postmodern thought and deconstruction, the doctrines of the Church are true and more sure than any individual perception or thought.

"That's just your truth!" No, actually it is not mine, it is not one of my own deriving, it is one I have received, one I confess with Christians of all times and all places. It is not unique to me, but it is Universal. Do individuals botch and abuse it - sure, of course - and the catholic faith teaches that all are sinful, so of course individuals are going to mess it up. But there is reality in this faith. There is reality in this service. And it goes beyond what our eyes can see, what our minds can comprehend (take that rationalism!), it goes beyond what you or I determine for ourselves (take that, dumbed down Postmodernism!).

The counter to any claim of a social construct is catholicity.... After all, what is "contemporary" worship but an abandoning of catholic structures to construct something that one thinks will appeal to society?

Don't be scared of deconstructionism. Don't let the postmodernist scare or intimidate you. Deconstruct them. Show how their perceptions fall short of the catholic truth - and then maybe they will see.

PMI: Maybe Not TMI, But MTP and TWI

Missing The Point and The Wrong Inquisition

I'm wondering how much TLCMS, Inc. has already "invested" in postage for this Spanish inquisition, the proper name of which I cannot recall (because the blizzard of mailings I've received on it are in a pile at church). "Preparedness for Ministry Inventory," or some such thing, is what it is called.

When I got the first request, this past spring, to participate in a trial run of this new instrument, purportedly advocated by the seminaries, I was reluctant to do so. I've frankly lost my confidence in anything from the Corporation's Capital City pertaining to the pastoral ministry or the actual life of the church, though I am optimistic for the future now that we have a pastor and a theologian in the office of the president. We shall see.

Anyway, I was reluctant to participate, but I asked my board of elders and church council for their input, opinion and recommendation, and they suggested that it might be helpful to the synodical boards and seminaries to have some input from a solid confessional congregation like ours. They encouraged me to participate, and I agreed to do so.

Since then, I've received at least five other mailings about this thing, thanking me, reminding me, thanking me, reminding me, letting me know it was almost on its way, then the thing itself, and then another thank you and reminder. Somebody's functions have certainly survived the summer, clearly enough, and TLCMS, Inc. is doing more than its share to support the U.S. Postal Service, too. Kudos, I guess, to those who are finding such ways to keep busy and to spend money we don't have.

President Harrison certainly has his work cut out for him.

But what is it that the Corporation is spending so much time, energy and postage promoting? This instrument is intended to evaluate the preparation of pastors for, well, presumably for the pastoral office, but apparently for the position of some kind of program director and social coordinator, part politician, part schmoozer. It seems the authors of this survey may want pastors to be some kind of pansies, too, if the leading questions of this Spanish inquisition are any indication.

Not that I've seen the actual survey that I was asked to distribute to half a dozen or more lay members of my congregation. Trust the mortal princes and do as your told, or so the policy goes, leastwise where the previous synodical bureaucracy was concerned.

The accompanying survey, which I was asked to complete as the pastor, dealt not with the means of grace, nor the preaching of the Gospel, nor the catechesis of the Word of Christ, nor pastoral care, nor anything pertaining to the actual life of the Church, but with community demographics and sociology. I was not asked how often I hear confession, nor whether I go to confession with my own father confessor. I was not asked how often the congregation is gathered for the Word of God and prayer. I was not asked about visitations, nor the piety and practice of the Holy Communion, nor the observance of the Church Year and the celebration of the Divine Service.

Now that the laity who were given the sealed instrument to complete have been fulfilling that task, I'm hearing about the sort of things they were asked. At least some of them were quite put off by the character and content of the questions (I haven't heard from the others). Since I was not privy to the actual survey, I can only go on what I've been told, but it evidently has more to do with program development and direction than with the pastoral office and ministry. That doesn't surprise me, 'cause it's the same ol' same ol' thing that I've been hearing from the Corporate Capital for the past decade. But, still, it makes me downright sad. Not for me and my congregation, who are living and growing in the joy of the Gospel. But it makes me sad for the fellowship of the Church on earth; for my brother pastors who are beleaguered and wearied and driven to exhaustion and despair by misguided and wrongheaded expectations and criteria; for the dear people of God who are given propaganda and marketing strategies instead of pastoral care and catechesis; and for the faithful seminary professors who are surely more interested in preparing real pastors for Christ's Church instead of program directors for the Corporation's clientèle.

How long, O Lord, how long, until the called and ordained stewards of Your sacred Mysteries are encouraged to be faithful in that stewardship, and are helped and supported in that stewardship, by their fathers and brothers in office, instead of being cajoled and corralled into misguided enterprises and wrongheaded undertakings of human devising?

How long, O Lord, how long, until the actual Lutheran Church Missouri Synod, that is to say, the pastors and congregations of Your Church who share this fellowship in a common confession and administration of the Gospel, set their hearts, minds and bodies on doing just that: namely, confessing and administering Your Gospel, in the confidence of Your Cross and Resurrection?

Pastors are prepared for the pastoral ministry by the pastoral care of the pastoral ministry: which isn't about marketing or propaganda, but comprises the preaching of repentance for the forgiveness of sins, the ongoing catechesis of the Word of Christ unto faith in His forgiveness, the hearing of confession and the absolving of sins in His name and stead, and the regular reception of the Body and Blood of Christ. Where those things are not at the center, neither is Christ Jesus. Where those things are the heart of who we are and what we do, there Christ is our true treasure, and we live by the grace of His Gospel, unto the life everlasting.

Kyrie eleison! Christe eleison! Kyrie eleison!

Ethics on the Road

Well, I'm on the road, and the hotel doesn't have free wireless - but thankfully I'm in the Pacific Time Zone and no one here in their right mind is up at this time so the "business" center is open and free (the joys of being a early riser two time zones west who collapsed from driving 6 hours yesterday, including through LA rush hour -- I will not complain about Enid traffic, I will not complain about Enid traffic, I will not complain about Enid traffic. Oklahoma drivers may be foolhardy, but at least they are few). I ended up in my flights and travels cracking open a few "ethics" books - and I think I do understand why my appeals to Christian love set off all those situational ethics alarms in peoples' minds. So, I thought I would posit a few statements, thoughts, etc. here for discussion and reflection.

1. Ethics is not morals. In saying this, I know that I am bucking whole generations of discussions on ethics and morality, but I think we must and ought make a distinction between morality and ethics for one simple reason.

You are a sinner, and thus you are NEVER in this life going to act morally.

Simple as that. If we let ethics become a discussion over what is "morally right" we will simply let ourselves fall back into the false, misleading dream of the law. If morality is the standard, every option is sin, for "the heart has not the pure desires the spirit of the law requires." Every act you make, every thought, every breath is intrinsicially sinful. You cannot escape it - not even through the ethical life. I think making a strong separation between questions of "morality" and how we attempt to slug through our sinful life in this fallen world helps to safegaurd us from being clanging gongs and noisy symbols, and partially because I think any attempt to divide "what is moral" from "what is love" not only ends up becoming a backdoor way of justifying the self (and showing self-love), but also belies the fact that in making that false dictomony you show that you know neither morality nor love.

(But hey! Didn't you just want to make a dichtomy between morals and ethics, and you define ehtics as showing love! Yes - but at least I'm not being a self-righteous prig about it. Actually, the point I'd be making in my distinction is that morality tends to be self-focused. . . am *I* doing right, am *I* a good person, rather than being focused on the neighbor, as biblical love must be. Also - morality ends up dealing with rules, with mores. I'm not interested in trying to create some moral system with rules for every occurance - just give me a guide I can try to apply simply and quickly so I can act, repent, and get on with life, praying that Christ return quickly.)

2. Speaking of Graded Absolutes is fine - but Love is the Highest Absolute. In making an appeal to love, I am not denying other moral or ethical absolutes - indeed, they exist. However, I do think that the easiest way to understand them is in view of love (in view of? Stinking Ohioan!). What do I mean by this? Consider the statement, "I desire mercy, not sacrifice." This is not to say that we are not obligated to offer up our proper sacrifices... rather this, to show mercy and to offer up right sacrifices to God are both acts of love - both happen because one fears and loves God so that. . . . However, consider them in terms of love, and you will see that one of the grades has misapplied or broken love. If your so called and flawed love of God leads you to neglect mercy, the love of the neighbor, then you have wandered astray of love. Love is shown both in sacrifice and in mercy, but if your sacrificial love causes you to neglect mercy, is it really a sacrifical love anymore? The answer, in view of love, is no.

Again, this ties into my whole contention that when we consider our actions one of the first things we assume must be that we are doing something wrong, that we are doing something flawed. Which ties into the third. . .

3. While a Christian is to do nothing but show love, your view of love is flawed. Simple as that. What you think qualifies as love is going to be constantly off base, because you are sinful and your flesh will twist and turn outward facing, neigbhor focused love onto self love. Hence, when discussing love, it must never be what you think, feel, or "know" love is - but how love is defined in the Scriptures by God. Whenever we forget that we are sinful and that we are not perfected in love, we will just stray further and further off course.

4. To learn ethical behavior and how you ought to strive to live is to study and contemplate the life, death, and resurrection of Christ. This is the whole point of passages like Phillipians 2, where we are to have among ourselves the mind of Christ - we are to strive to approach things in a Christ like way. This is the point of Ignatius of Antioch's admonition that we are to be subordinate to the bishop as he is subordinate to Christ -- that way we may seek in all things to constantly align ourselves with Christ. When you are constantly checking yourselve with what Christ has done (I'm not just saying pull our your WWJD braclet and think about what your hip Buddy Christ would do - I'm dealing with concrete historical, real, and salvific acts here) in His showing of love to you and to the world, you are moving closer and closer to the perfection that you will never obtain in this life. Point yourself to the Love of Infinite One who became Finite to save you.

Thoughts from the road entirely too early for the West Coast.

Distribution, time, personnel, vestments

Here's another question/problem/dilemma.

We have at my congregation these men called "elders" who are laymen and not elders in the Biblical sense of the word. Of course they do various things and one of their functions before I got here was that of assisting in the distribution of the Holy Supper. When I arrived one elder would distribute the host, the pastor would distribute the chalice and the other elder would distribute the individual cups.

I changed that order to be, Pastor distributed the host for he alone can welcome/admit someone to the table and he alone is accountable to God for such admission. Then the elders distributed the Blood by either chalice or individual cups. As of this summer I have gone to distributing both the host and the chalice and one elder has then distributed the individual cups.

There has been a comment made that this takes to long and some members are leaving after receiving the holy supper and remaining for the balance of the service and the Lord's benediction (one of my member's pointed out that that was like giving the finger to God).

I have also gotten to the point where I believe that those who serve within the chancel should be vested i.e. the elders, the acolytes and of course the pastor who is already vested. Concerns have been voiced that "vesting" the elders in something other than coat and tie makes them appear as clergy or as our vicar and that might cause further confusion about the office. I have seen it done by faithful brothers both ways but would like to have some further input.

Of course to be able to do things as the historic church always did and as those brothers who have regular clergy in attendance and don't have laymen as elders would be wonderful. Looking for some discussion and helpful critique on this matter. Thanks in advance.

A question of Holiness, so to speak

I have been having an on going conversation with a member that goes something like this, "The altar is the holiest place in the church for it is where God resides and from where He comes to give His people His gifts." The question then is asked, does that mean that the balance of the space is not as holy and then by default that the gathered saints are not as holy as say, the pastor or others who might serve within the Chancel? The answer I give is that all is made holy by God's presence and His gifts bestowed, i.e. holy absolution, preaching, Holy Supper but they are certainly not as holy as God even though He makes His temple within them and washes, speaks, feeds them holy.

I am not saying this well to reduce some concern and thus would one or several of you clarify this for me. I say that the altar is the most holy place, the chancel being the space in which the altar stands is also most holy and thus the pastor vests to come into the most intimate presence of God. The nave is holy for God goes out to His people to make them holy. When they come to the altar rail to receive the Body and Blood of Jesus they are in the most holy and intimate relationship with God this side of glory as in His Supper heaven and earth come together.

Does this somehow make them less holy or others more holy? How might this be said in a better way or more clear and proper way. Please help! Thank you.

What Am I? I know, but do you?

For your consideration and discussion.

What am I? I am a parish pastor of the LCMS. When discussing Church and Ministry, what really am I? American Lutheranism has a convoluted grouping of theories and explanations to try to describe what exactly is going with the office of the Public Ministry -- even amongst where the various Blackbirds come from.

I know what I am. I am a bishop.

Plain and simple. I am a bishop. I am the overseer of the Christian Community of Lahoma, OK. I have an altar which I am to attend to - by virtue of my own call to my office as bishop. I am what 1 Timothy 3 is talking about when Paul says, "If anyone aspires to the office of overseer, he desires a noble task." It's bishop, it's episcopos.

But here is the problem I see - we have lost the understanding of a bishop as fundamentally a pastor tending to a flock of Christians and substituted the later development of a bishop as an overseer of a bunch of priests and congregations. A bishop isn't an administrator, a bishop as described by Paul isn't a paper pusher - a bishop isn't the person who shuffles the priests under him around, exercising earthly, structural power in the Church. A bishop is one who is the chief steward of the mysteries of God in a place.

Should I ever have an assistant pastor, who can do all the things I can, but is subordinate to me at this congregation - then he would be a presbyter (or a priest, if you will). He assists.

If there were to be one who serves as a member of the clergy who is appointed to do works of service, to aid in distribution, and perhaps even to learn the art of preaching so as one day to hold the office of presbyter or bishop - this would be a deacon (you know, either a stand alone deacon, or a seminarian).

These are the Scriptural categories - and the problem is our language, our terminology doesn't match up. And of course, the reason things don't match up is because we are so concerned about who gets to put people into what office. We need to have some "superbishop" putting folks in - no, we need a majority vote - no we need a consistory or synod of bishops who tend to themselves -- to which I say, I don't care. Let a man be mediately called into which ever office it is peaceably, in good order, and with the consent of those being served. But when they are properly called - they are what they are - bishops, or presbyters, or deacons, with the duties and obligations placed upon them by the Word of God.

We do not need some overarching structure to reintroduce "bishops" - we have proper bishops already. We don't need to have a congregational polity to protect us from the tyranny of bishops - we have proper bishops already. We aren't arguing about the ministry - we've abandoned the scriptural idea of the ministry to fight over the table scraps of earthly power attempting to impose our sinful will over others.

Tend to your altars, you who are bishops! You who are assistants and thus presbyters - assist your bishop in the service for the people! You who are deacons, serve with care and compassion, and if you are studying, study diligently!

But, what of "Associate Pastors" -- eh, you have co-bishops. Awkward, but hey, share and play nicely.

But what of cities where there are multiple congregations - can't there only be one bishop? If the congregations are one entity, sure. If they are separate houses - no, each gets a bishop. Now, if we wanted to be organized amongst ourselves where there would only be one bishop in the town (or region) and only one proper congregation with multiple locales of worship each headed by the presbyter - so be it. But if we are separate congregations - eh, lots of bishops - and there's nothing wrong with that.

But how can you be a bishop without clergy to oversee. . . because a bishop's oversight is of the sheep, first and foremost. That's what it is to be a bishop - and this is what we have forgotten. Be bold in your office, and point to Christ who is the true bishop.

Pre-Seminex Cinema

Here is some video from the 1973 LCMS convention at New Orleans, with some narration.

It sure is interesting.

HT/The Rev. RLHIV

The Communion

Offered for your consideration, comment and correction:

The communal nature of the Sacrament does not derive from the communal gathering of the Church; but, rather,

The communal nature of the Church derives from the Communion of the Body and Blood of Christ in the Sacrament.

Wisdom and Eloquence Conference

The "Wisdom and Eloquence" conference offered last week by Father Petersen was wonderful. It is a cross between a Higher Things conference and a weekend Bible retreat. For three days we worshiped, studied and played. It was wonderful to see so many children as I am certain they out numbered the adults 4-1. Worship three times each day with the Sacrament every day was very refreshing and healing. The plenary with Father Bender was not only enlightening but it enhanced ones own ability to teach the Catechism. The sectionals provided a wide variety of topics that brought forth lively discussion and learning. The evening "fun" brought home simple yet fun ways to enjoy the family and family time.

All the way around it was done well and I highly recommended it for those who can get to Ft. Wayne for three days in August as I hope and presume it will be again next year. Check out Father Petersen's blog at http://redeemer-fortwayne.org/blog.php and you can see what went on.

Thanks again Dave, it was a pleasure and a privilege.

Marriage in 2010

If you want to get a sense of that the world considers to be marriage with a bit of religion thrown read this. It is a nightmare on so many levels, one does not even know where to start. This is the world, and it is a mess.

A Bible Recommendation

One would think that the last thing we would need is another Bible - especially given 2008's being nicknamed The Year of the Study Bible. The LCMS was only slightly late to the party with CPH's well-received The Lutheran Study Bible (TLSB) being released in 2009.

But the Apostolic Bible, 2006 edition, edited by Charles Van Der Pool, is not a new translation nor a "study Bible," but rather a reference tool that I have found very helpful. It weds the Greek New Testament to the Greek Old Testament of the Septuagint.

The Septuagint (LXX) is a Greek translation of the Hebrew Old Testament made by Greek-speaking Jews around 250 BC. For the most part, it is the version of the Old Testament that is quoted by the New Testament (which was also written in Greek), the version in use in the days of the early church. This early Greek translation is a huge help to understanding the Hebrew Old Testament - which can often be open to various interpretations. The LXX is a window into how the Jews who awaited the Messiah, as well as the Christians who proclaimed Him, read and understood the Old Testament.

A well-known illustration involves Isaiah 7:14. This is a Messianic prophecy that speaks of a virgin giving birth. The Hebrew word rendered "virgin," however, literally means "young girl" or "maiden." Technically speaking, עַלְמָה (almah) doesn't really mean "virgin." Some critics claim that Christians are reading into Isaiah's text and finding a prophecy about Jesus that doesn't exist.

However, we can see how Jews from even before the borth of our Lord interpreted almah in this context by how it was rendered into Greek: παρθένος (parthenos), which does mean "virgin" in the literal and technical sense.

Another example, given in the Apostolic Bible's introduction, involves 2 Cor 5:21, in which St. Paul describes Jesus becoming "sin" for us - which can certainly cause Christians to scratch their heads. The Greek word is ἁμαρτία (hamartia), which, when cross checked into the LXX, such as in Num 6:14, we see the word being used not only for the word "sin" but also meaning a "sin offering." This helps us understand how St. Paul understood the word in a Christological sense.

The Apostolic Bible is actually several resources in one. It has a helpful introduction, the Septuagint Old Testament (without getting into all the nitty gritty about which texts were used - you can read about all of that here), the Greek New Testament (I thought it was the Nestle-Aland text, but it doesn't actually identify it as such), an English-Greek index, and a Lexical Concordance.

Remember, this is a reference work, not a Bible one would tend to pick up and read. It is an interlinear - which means that under each Greek word (or word group) is a literal English word-for-word translation. In addition, a modified word-numbering system (a variation of the Strong system) is used. Some may balk at the interlinear, but once again, this is a reference work, not a "reading Bible" - though the English text does include helps so that it could be read as a cogent translation in a pinch. The numbering system helps people not familiar with the Greek alphabet to navigate the Lexical Concordance. I find it a nice feature that will hopefully encourage the study and use of the LXX by everyone and that people are not put off if they have not studied Greek.

The English-Greek Index allows one to look up an English word and locate the Greek word or words - along with their numbers - that correspond to the English. From there, one can locate the word in the Lexical Concordance to locate all uses of that word - in both the Old and the New Testaments.

By making use of seven columns, the Lexical Concordance contains a head-spinning amount of entries. Words appearing 50 times or more do not appear in the Lexical Concordance (and they are listed on page xiii of the introduction). At a glance, the Lexical Concordance shows where, and how often, such words are used. It makes it easy to cross between the testaments and draw them together.

I have found the Apostolic Bible to be invaluable for preparing for Bible class and sermons. It not only helps narrow down often-subjective Hebrew words, it helps illuminate the Christological continuity between the Old and New Testaments.

You can download the entire book - Introduction (14 pages), the Old Testament (1242 pages) , the New Testament (372 pages), the English-Greek Index (88 pages), and the Lexical Concordance (366 pages) for $15. The format is an easy-to-navigate (and read) PDF. You can print a page or two, or even the whole thing, as you see fit. And when you buy the download, you get a $15 off coupon to purchase the print edition (which makes the download a freebie if you buy the book).

The basic paperback (which I find to be quite rugged) is $40. If you desire, you can get various leather covers - and the prices are not bad. I went with the basic format, and find it to be just fine for my purposes.

On the downside, I have two gripes: 1) No Apocrypha. The LXX includes the Apocryphal books, but the Apostolic Bible omits them, and sticks with the canonical order of the King James Version. 2) The Greek letters do not include the typical accents (nor the breathing marks over initial vowels), but instead places a dot over the stressed syllable.

But all in all, this is a fantastic resource. It is useful beyond what I imagined, is priced right, includes the PDF format that resides on my computer, and is a quality-made book that (as far as I can tell so far) is fastidiously accurate.

--- Rev. Larry Beane