onnig Posted October 25, 2007 Report Share Posted October 25, 2007 The Badarak is the Sacrament of Holy Communion. It is the "greatest Christian privilege" the Armenian Orthodox Church member can participate in. I would like to show the great error found in this Sacrament. This error is spoken against in the Word of God which is found in Heb 9:24-28 "For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself. And inasmuch as it is appointed for men to die once and after this comes judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him." Heb 10:10-12 “By this will we have been sanctified through the offering of the body of Jesus Christ once for all. Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD,” The error is the continual sacrfice of the Lord Jesus Christ in the Armenian Badarak. Soorp Badarak means "Holy Sacrifice". Please see the following for yourself and judge the Badarak for what it is; an expiatory and propitiatory sacrifice that absolves sins through the transubstantiated bread and wine which becomes the actual, literal body and blood of Christ. This continual sacrifice is what the author of Hebrews speaks against. The important parts have been placed in bold and italicized and sometimes underlined. The Transubstantial and Sacrificial Nature of the Badarak Soorp Badarak means "Holy Sacrifice". From: http://www.armenianchurch.net Who is responsible for the armenianchurch.net site? This site was launched in July 2002 by the Communications Department of the Diocese of the Armenian Church of America (Eastern) under the direction of Mr. George Kassis, Director of Communications and Development. The site was redesigned in March 2004. Parts of the Badarak ceremony are pasted below. Important parts have been put in bold lettering. A Hymn about Holy Communion -- Marmeen deroonagan Like the Liturgy of the Word, the Eucharist also begins with a hymn to Jesus Christ. This first hymn of the Eucharist asserts that when we receive the Body and Blood of Christ in Holy Communion, we are being joined to the same Son of God who is praised by the angels in heaven: "The body of the Lord and the blood of the Savior are present before us. The heavenly hosts invisibly sing with unceasing voice: Holy, holy, holy, Lord of hosts" [23]. Marmeen deroonagan reminds us that in Holy Communion we become one with Almighty God. We literally tap into the divine power of God, for whom "All things are possible" [Matthew 19:26]. The Procession with the Gifts of Bread and Wine Another similarity between the Eucharist and the Liturgy of the Word is that both begin with a procession. The deacon processes around the altar elevating the veiled chalice above his head. Like the procession with the Gospel in the Liturgy of the Word, this procession draws our attention and devotion to the bread and wine, which become for us the Body and Blood of Jesus. While the deacon processes around the altar the priest prays once again that God will make him worthy to preside over this sacrament: "¦Cleanse my soul and my mind from all the defilements of the evil one; and by the power of your Holy Spirit enable me ¦ to stand before this holy table and to consecrate your spotless body and your precious blood" [24]. At the end of the procession, the deacon hands the gifts to the celebrant as they alternate verses from Psalm 24. Yet again, the words of the Psalm express our faith that the contents of the chalice will become for us the Lord, "strong in his power ¦ mighty in battle." As the deacon hands the chalice to the priest he says: "This is the king of glory!" [sa eenkn eh takavor parats] [25]. The Procession with the Gifts concludes with a proclamation by the deacon, leading into a prayer by the priest. On behalf of all those present he asks God to "grant this bread and this cup to be for us, who taste of them, a remedy of forgiveness of our sins" [26]. A Call to Attention: Let us Stand in Awe After the Kiss of Peace the deacons invite the people to give their undivided attention to the Eucharistic Prayer, the main prayer of the Badarak. In the course of this long prayer [29-39] the celebrant, praying on behalf of all the people, asks God to do for us just what Jesus promised at his last Supper: to fill us with His Body and Blood, the sacrament of His holiness and divine life, in the bread and wine of Holy Communion. In preparation for this important prayer, the deacons call on us to "lift up your minds in the fear of God;" to "give thanks to the lord with the whole heart" [29]. This is our cue to clear our minds of extraneous thoughts. We must now focus on God. At this moment nothing is more pressing and urgent than He. The Eucharistic Prayer The Eucharistic Prayer of the Armenian Church is attributed to the great fourth-century Egyptian theologian St. Athanasius, who strongly influenced Armenian theology. The Eucharistic Prayer of St. Athanasius is more than a simple prayer in the usual sense of the term. It is a poetic, highly theological declaration of the Armenian Church's understanding of God's intervention in human history, mostly in the person and deeds of Jesus Christ. The prayer retells the whole story of our salvation [29-32], focusing on the beginning and the end of Christ's life: his birth as a human being [29-30], and his death on the cross [30-31] as a sacrifice to God the Father for us. Christ's crucifixion led to his resurrection, by which he destroyed the permanence of death and replaced it with a new and never-ending life with God for those who choose to accept it. The Prayer is called "Eucharistic" because the story of our salvation in Christ pivots around Christ's last Supper [31-32]. It was during that meal in the Upper Room, on the night before his execution, that Jesus gave his disciples bread and wine, declaring them to be his Body and Blood. More important, Jesus told them that in this ritual meal, he had established "the new covenant in my blood" [32] a radically new relationship of love and fellowship between God and humanity. "Do this," he told them, "in remembrance of me" [1 Corinthians 11:24-25]. When we celebrate the Eucharist and receive Holy Communion, we recall and recommit ourselves to this new covenant in the Church. We rededicate ourselves to Christian life as children of God and heirs of eternal life with him. We renew our oath of baptism. Filled with Christ himself, we say, "Yes, Lord. I want to follow you and be with you in this life and for all eternity." Through the Eucharist, the Church offers us true inner peace, a real sense of belonging, and the true security that comes from being with God. The Eucharistic Prayer is therefore the Church's prayer of life in Christ. It is the unique ministry of the priest to offer this prayer to God on behalf of all the faithful. Over the centuries this prayer, the heart of the Divine Liturgy, has been covered over by deacons' litanies and hymns so that today much of the Eucharistic Prayer is offered inaudibly by the celebrant. It is important, therefore, that we realize that this Prayer is not "private," and it is not "the priest's prayer." It is the prayer of all the children of God, the Church, to their Father in heaven. The Preface Theologians refer to the first part of the Eucharistic Prayer as the "Preface" [29-30]. The Preface praises God for sending his son, Jesus Christ, into the world to be born, and to take on the condition of humanity in order to cleanse it and reconcile it with God the Father. This is the mystery of Christ's incarnation. It is the teaching of the Armenian Church that in the incarnation the process of our salvation already began as Jesus embraced humanity, purifying it and infusing it with his divinity." Like the divine master-builder building a new work," our Eucharistic Prayer declares, "[Jesus] made this earth into heaven" [29]. We see the same mystery revealed in the bread and wine of the Badarak. As the twelfth-century Armenian St. Nersess Lambronatsi wrote, "For our sake you became earthly that we may become heavenly. For our sake you became bread that we, by partaking of you, may be sanctified." The Last Supper After the Sanctus, the Eucharistic Prayer describes "the outpouring of [Jesus'] infinite loving-kindness to us" [30]. The Prayer recalls God's repeated attempts, detailed in the Old Testament, to coax mankind back from the vain and sinful distractions of this life to the loving security of God. This culminates in the sacrifice of God's only-begotten Son, Jesus Christ, who died on the Cross as a redemption for our sinfulness. "The world-saving Cross...the occasion of our redemption" [30] is perpetuated for us in our celebration of the Lord's Supper. The Eucharistic Prayer narrates this event, quoting Christ's own words: "Take, eat; this is my body...Drink this all of you. This is my blood" [31 ]. Our celebration of the Badarak rests on the authority of these words of the Lord. We repeat the Lord's Supper in the Divine Liturgy not by any human authority, but because our Lord told us to do so [Mathew 26:26-28; Mark 14:22-24, Luke 22:19-20, 1 Corinthians 11:23-26]. Our Eucharistic Prayer declares: "Your only-begotten, beneficent Son gave us the commandment that we should always do this in remembrance of him" [31]. Our celebration of the Badarak rests on the authority of these words of the Lord. We repeat the Lord's Supper in the Divine Liturgy not by any human authority, but because our Lord told us to do so [Mathew 26:26-28; Mark 14:22-24, Luke 22:19-20, 1 Corinthians 11:23-26]. Our Eucharistic Prayer declares: "Your only-begotten, beneficent Son gave us the commandment that we should always do this in remembrance of him" [31]. The Epiclesis "Epiclesis" (eh-pi-clee'-sis) is the term theologians use to describe the next part of the Eucharistic Prayer. In the Epiclesis we call on God's Holy Spirit to come down "upon us and upon these gifts," so that they may become "truly the Body and Blood of our Lord and Savior Jesus Christ" [34]. This is our main supplication in the Eucharistic Prayer. The Intercessions After the Epiclesis, in the presence of Jesus Christ in his Body and Blood, we pray to our heavenly Father for all of our daily cares and concerns. The Prayer lists them one by one. These subsidiary requests of the Divine Liturgy are called "Intercessions." We pray for peace in the world, for the stability of the Armenian Church, for our Catholicos, Bishops and clergy, for civil leaders, for travelers, prisoners, captives, for the sick and suffering, for temperate weather and sufficient food, for those who help the poor, for all the living and all the dead [35, 37,38-39]. The Prayer lists them one by one. These subsidiary requests of the Divine Liturgy are called "Intercessions." We pray for peace in the world, for the stability of the Armenian Church, for our Catholicos, Bishops and clergy, for civil leaders, for travelers, prisoners, captives, for the sick and suffering, for temperate weather and sufficient food, for those who help the poor, for all the living and all the dead [35, 37,38-39]. We should never underestimate the power of prayer. Jesus said, "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven." [Matthew 18:19]. There is no better time to ask our heavenly Father for whatever we need than during the Badarak, when we are assembled in the presence of Christ as the Church. While the priest silently makes these intercessions in the Eucharistic Prayer [35, 37, 38-39], the deacons chant a litany in which they recall the names of the great saints of the Church [34-37]. We remember that the saints already live in the presence of God in heaven. But they also invisibly participate in our liturgy. We ask them to intercede with God -- literally, to put in a good word for us -- so that He may hear our prayers and answer them. All of this is expressed in the refrain, Heeshya Der yev voghormya, "Be mindful, Lord, and have mercy." The Conclusion of the Eucharistic Prayer The great Eucharistic Prayer ends with a final reference to Holy Communion, a closing doxology in praise of the Holy Trinity, and of course, the seal of all prayers, Amen: "And having cleansed our thoughts, make us temples fit for the reception of the Body and Blood of your Only-begotten, our Lord and Savior Jesus Christ, with whom to you, O Father almighty, together with the life-giving and liberating Holy Spirit, is befitting glory, dominion and honor, now and always and unto the ages of ages. Amen" [39]. Two Hymns of Praise The priest's exclamation, Ee surpootyoon surpots, "Holiness for the holy" [42] is the original invitation for the faithful ("the holy") to come forward to receive communion ("holiness"). It is a relic from an earlier time when Holy Communion was distributed at this point in the Divine Liturgy. Eventually, two hymns were added here, before the distribution of Holy Communion. The first is addressed to Christ: Meeayn soorp, "The one holy" [42]. It is sung while the celebrant elevates the Eucharistic bread and the chalice over his head. The hymn is an acclamation that they are the Body and Blood of Christ. The second hymn is sung in praise of the three persons of the Holy Trinity: Amen, Hayr soorp, Vorteet soorp, Hokeet soorp [43]. Following this hymn, the priest turns toward the people with the chalice and proclaims it to contain "the holy, holy, and precious Body and Blood of our Lord and Savior Jesus Christ, who, having come down from heaven, is distributed among us." The celebrant continues with an incisive affirmation of the power of the sacrament: "This is life, hope of resurrection, expiation and remission of sins." Finally, the priest asks the people to "Sing psalms to the Lord our God ... our immortal heavenly king" [44]. Finally, the priest asks the people to "Sing psalms to the Lord our God ... our immortal heavenly king" [44]. Confession and Absolution Sin is anything that distracts us from "undivided devotion to the Lord" [1 Corinthians 7:35]. In a stress-filled and secular world Christians tend to deviate from God, forgetting their responsibilities, but also their abundant blessings as baptized children of God. St, Paul writes that we must be "blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world" [Philippians 2:15]. When we fall short of this high calling, as we are bound to do, the Church provides a sacrament by which we can demonstrate our remorse and desire to return to the path that leads to God. The Armenian Church has many forms for reconciliation with God. The most direct vehicle is Holy Communion itself, which is given "for the expiation and remission of sins" [31]. There can be no closer meeting with the Lord in this life than receiving Him in the Eucharist. It is an ancient tradition of the Church that even before receiving Holy Communion the faithful have opportunities to examine their lives and confess to a priest whatever they have done that has distracted them from the life in Christ. The priest prays that God will absolve them of their sinfulness and restore their status as children of God. Today mental health professionals recognize the value of liberating ourselves of painful thoughts and feelings by sharing them with someone we trust. When we divulge our inner demons to someone, we can take control of them and be renewed. Confession offers all of this and more, the assurance of God's abiding acceptance and love. In America it has become the custom to offer a general confession and absolution immediately before Holy Communion is distributed [48]. Led by the deacons, the people read a prepared examination of conscience that helps each person reflect on whatever sins he or she has committed. Then the priest, not by his own authority, but by the "very word" of Jesus Christ [49], absolves the sins of all who have made confession. Holy Communion In the Armenian Church Holy Communion is distributed in the following manner. The communicant stands before the priest, makes the sign of the cross and says Megha Asdoodzo, "I have sinned against God." The priest then places a small particle of our Lord's Body and Blood -- the bread having been dipped into the wine -- directly into the mouth of the communicant. The communicant again makes the sign of the Cross and steps aside for others to approach the blessed sacrament. After all have received Holy Communion, using the chalice to imprint the sign of the Cross over the communicants, the priest imparts the blessing of Psalm 28:9: "Save your people, Lord, and bless your inheritance; shepherd them and lift them up from henceforth until eternity" [50]. The Prayer lists them one by one. These subsidiary requests of the Divine Liturgy are called "Intercessions." We pray for peace in the world, for the stability of the Armenian Church, for our Catholicos, Bishops and clergy, for civil leaders, for travelers, prisoners, captives, for the sick and suffering, for temperate weather and sufficient food, for those who help the poor, for all the living and all the dead [35, 37,38-39]. (This part is from me) And in summary, first we need to understand what the bread and wine becomes at the Badarak. The bread and the wine do not simply "represent" the body and blood of Christ in the Badarak, it actually "becomes" His body and blood. Here are direct quotes: In the section "A Hymn about Holy Communion -- Marmeen deroonagan": - "The body of the Lord and the blood of the Savior are present before us." In the section "The Procession with the Gifts of Bread and Wine" - "Like the procession with the Gospel in the Liturgy of the Word, this procession draws our attention and devotion to the bread and wine, which become for us the Body and Blood of Jesus." - "Yet again, the words of the Psalm express our faith that the contents of the chalice will become for us the Lord, "strong in his power … mighty in battle." As the deacon hands the chalice to the priest he says: "This is the king of glory!" In the section "A Call to Attention: Let us Stand in Awe" - "In the course of this long prayer [29-39] the celebrant, praying on behalf of all the people, asks God to do for us just what Jesus promised at his last Supper: to fill us with His Body and Blood, the sacrament of His holiness and divine life, in the bread and wine of Holy Communion." In the section "The Eucharistic Prayer" - "It was during that meal in the Upper Room, on the night before his execution, that Jesus gave his disciples bread and wine, declaring them to be his Body and Blood." In the section "The Preface" - "We see the same mystery revealed in the bread and wine of the Badarak. As the twelfth-century Armenian St. Nersess Lambronatsi wrote, "For our sake you became earthly that we may become heavenly. For our sake you became bread that we, by partaking of you, may be sanctified." In the section "The Epiclecis" - ""Epiclesis" (eh-pi-clee'-sis) is the term theologians use to describe the next part of the Eucharistic Prayer. In the Epiclesis we call on God's Holy Spirit to come down "upon us and upon these gifts," so that they may become "truly the Body and Blood of our Lord and Savior Jesus Christ" [34]. This is our main supplication in the Eucharistic Prayer." In the section "The Intercessions" - "After the Epiclesis, in the presence of Jesus Christ in his Body and Blood, we pray to our heavenly Father for all of our daily cares and concerns." In the section "The Conclusion of the Eucharist Prayer" - "And having cleansed our thoughts, make us temples fit for the reception of the Body and Blood of your Only-begotten, our Lord and Savior Jesus Christ," In the Section "Two Hymns of Praise" - "It is sung while the celebrant elevates the Eucharistic bread and the chalice over his head. The hymn is an acclamation that they are the Body and Blood of Christ." In the section "Holy Communion" - "The priest then places a small particle of our Lord's Body and Blood -- the bread having been dipped into the wine -- directly into the mouth of the communicant." So you see that the bread and wine become the actual body and blood of Christ. Why is this a problem and what are the results of such a claim? This is what we call transubstantiation. Where the elements of the bread and wine mystically turn into the real body and blood of Christ. Why? So that when the worshiper eats and drinks of it he is being "infused" with Christ's flesh and blood making him holy. They are actually eating the flesh of Christ and drinking His blood. Now onto the sacrifice: Also in the section "The Eucharistic Prayer" - "Through the Eucharist, the Church offers us true inner peace, a real sense of belonging, and the true security that comes from being with God." In the section "The Last Supper" - This culminates in the sacrifice of God's only-begotten Son, Jesus Christ, who died on the Cross as a redemption for our sinfulness. The world-saving Cross...the occasion of our redemption" [30] is perpetuated for us in our celebration of the Lord's Supper." Also in the section "Two Hymns of Praise" - "Following this hymn, the priest turns toward the people with the chalice and proclaims it to contain "the holy, holy, and precious Body and Blood of our Lord and Savior Jesus Christ, who, having come down from heaven, is distributed among us." The celebrant continues with an incisive affirmation of the power of the sacrament: "This is life, hope of resurrection, expiation and remission of sins." Finally, the priest asks the people to "Sing psalms to the Lord our God ... our immortal heavenly king" [44]." In the section "Confession and Absolution" - "The Armenian Church has many forms for reconciliation with God. The most direct vehicle is Holy Communion itself, which is given "for the expiation and remission of sins" - "Then the priest, not by his own authority, but by the "very word" of Jesus Christ [49], absolves the sins of all who have made confession." Also in the section "Holy Communion" - "After all have received Holy Communion, using the chalice to imprint the sign of the Cross over the communicants, the priest imparts the blessing of Psalm 28:9: "Save your people, Lord, and bless your inheritance;" So you see how the Badarak is definitely a resacrifice of Christ not just as a remembrance but an actual sacrifice to atone for sin. So to reiterate; the Badarak is a Sacrifice for the remission of sins. In the section above titled "The Eucharist Prayer" they are quoted to say, ""Do this," he told them, "in remembrance of me" [1 Corinthians 11:24-25]." The Badarak is not merely a remembrance of the Lord's final sacrifice but it is rather a re-sacrifice of the only Begotten of God, the Lord Jesus Christ. They place Him into "places made with hands", the bread and the wine, and they ingest the bread and wine to infuse Christ within them so that they may be absolved of their sins. This is a great error in the site of the Lord and must be made known to all. Christ's life is not infused into ours but rather His life and death are imputed to our account freely by His grace through faith initiated by His regenerating work in our hearts so that we can then confess our sins and be saved. Rom 10:1-10 "Brethren, my heart's desire and my prayer to God for them is for their salvation. For I testify about them that they have a zeal for God, but not in accordance with knowledge. For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes. For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down), or 'WHO WILL DESCEND INTO THE ABYSS?' (that is, to bring Christ up from the dead)." But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"--that is, the word of faith which we are preaching, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation." Praise God for the final authoritative truth revealed in His Word so that error may be discerned and those in that error may repent and be consistent with God's word and be truly reconciled to Him. more at http://www.armeniansforchrist.com Quote Link to comment Share on other sites More sharing options...
Arpa Posted October 25, 2007 Report Share Posted October 25, 2007 I may be the last person to get in theological arguments, as I know beans about the subject, just as I don't give a hoot about it. You say that Patarag/Պատարագ means “gift, offering, sacrifice? And that it is an Armenian"word/rite"? Yes, That’s right. Mind you, this is mainly an etymological argument that does not even belong here. The below quote from Ajarian is only 1% of the hard copy version that covers two large pages. ՊԱՏԱՐԱԳ «1.նուէր, ընծայ, 2. զոհ, մատաղ, (առ Աստուած)» պատարագ. ՍԳր., որից պատարագել Ղեւտ. է. 15. ՟Գ. Թագ. է. 48. պատարագաբարձ Դատ. գ. 18. պատարագաբեր ՟Բ. Թագ. ը. 2. 6. պատարագիք Գծ. իդ. 17. եւն: It goes in circles to finally conclude that it is from the Pahlavi “paitiragayami” to mean “I present/gift”. But, some of the ruminations are interesting that it may derive from “patar/պատառ” to mean morsel, which is interesting as one of the central objects is a morsel of bread. Which brings us to; Psalms 23. 5] Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. BTW. I just noticed that this Armenian version says this Psalm is the 22nd and the verse in question is 6, whereas we know that it is the 23d Psalm that begins with “The Lord is my shepherd”/Տէրը իմ հովիվս է…”. and that verse is the 5th. 6Իմ առջեւ սեղան պատրաստեցիր հալածիչներիս աչքերի դիմաց։ Գլուխս իւղով օծեցիր, եւ քո բաժակն ինձ արբեցրեց. One other assumption that Ajarian dismisses is that it is from the Arabic “iftar” to mean unleavened bread, “բաղարջ հաց, լաւաշ/lavash(?)” breakfast, breaking of the fast.after Ramadan. Allow me to invent a new word to mean “break fast”, պասա/պահքա- կտոր, պասաբեկ,=նախաճաշ, pre-dinner: His argument is that we did not know Arabic until well into 500 years after Christianity. Look above to the quotes from Psalm 23. What is interesting that at times, we call that “morsel of bread “mass/մաս”. The Latin word for patarak is “mass/massa”. Does it have anything to do with the turdish word “masa” from the Arabic “mnassa” to mean table? Once again look above and see how the word “table” is used in the English version, and “սեղան/seghan” are used.. Please don’t mind me. One of my passions is word games. I have utmost respect for those who partake and sincerely believe that the wine is Jesus’ blood (is that why the wine is always red, not white or champagne. ) and the bread His flesh. PS. Should you decide to attack me, call me a cynical agnostic, aka an individually independent thinker, using that God given gift known as brain, I will take it as a compliment. Quote Link to comment Share on other sites More sharing options...
onnig Posted October 25, 2007 Author Report Share Posted October 25, 2007 PS. Should you decide to attack me, call me a cynical agnostic, aka an individually independent thinker, using that God given gift known as brain, I will take it as a compliment. Well everything was great until you said what you said above. Why in the world would I attack you and especially for using your "God given gift known as brain"? You're not accusing me of not using my brain, are you? Anyway, it was very interesting the word study you brought up. Although in every case it would prove my point exactly that the Badarak (however understood) is a sacrifice to atone for sin. Being a sacrifice, morsel, bread, etc, in every case it points to the element which undergoes a change which becomes Christ actually. This is strict Aristotellian philosophy regarding accidents and substance which is unbiblical but unfortunately borrowed by Thomas Aquinas to explain the false undertanding of the Eucharist mass. It is not the supposed ingestion of Christ that makes one holy. It is faith alone in his life and death which imputes His righteousness to the sinner. Quote Link to comment Share on other sites More sharing options...
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