Lutheran For Life Quotes

Some people have a love of their fellow man in their hearts, and others require a light anesthetic.

Lutheranism restricted itself to an exclusively ecclesiastical and theological character, while Calvinism put its impress in and outside the church upon every aspect of human life.

whatever the Roman Church may be otherwise, she wants to be and also is church of the cross, church of the Crucified, whose sacrificial death plays a greater part in its life and thought than in many Protestant Churches.

The Lutheran formula for a good life: commit as many as sins as possible then absolve yourself of all accountability by saying, “But I believe!” No wonder Lutheranism became so popular.

But although it is the case that anyone who contends that in the Catholic medieval civilization of Europe woman was on the whole reckoned as the second—not the first—sex, can support his view by examples which appear conclusive, yet it is equally certain that women who in one way or another possessed more than average ability were given a chance of developing their talents and exercising them with a freedom from interference which would be inconceivable in a society molded by Lutheranism or Calvinism. Both the one-sided Lutheran eulogy of a snug family life and the Calvinistic hatred of spiritual charm, of the imaginative and poetical element in religion, and especially the Calvinists’ glorification of the industrious accumulation of capital and their belief in economic success as a peculiar favor bestowed on God’s elect—all this resulted in a contempt for specially feminine intellectual qualities: intuition, a psychological sense manifesting itself in tact and a gentle dignity in the courtesies of life, discretion, and feeling in the work of Christian charity.

From my father I heard only these words: "But you were born for such a day as this." He closed the book and my mother joined him in embracing me. They prayed over me and they gave me a blessing. And some blessings, like the one my conservative Christian parents gave to their soon-to-be-Lutheran pastor daughter who had put them through hell, are the kind of blessings that stay with you for the rest of your life. The kind you can't speak of without crying all over again.

Shish kebab. Sugarloaf. Sheboygan. Whenever life called for foul language, Aughenbaugh broke into a reserve of quaint midwestern euphemisms. There seemed to be hundreds, rarely repeated. My grandfather had met few Lutherans. He wondered if they were handed some kind of list to memorize as children.

Little by little, as you came to know her better in the weeks that followed, you discovered that eye to eye on nearly everything of any importance. Your politics were the same, most of the books you cared about were the same books, and you had familiar attitudes about what you wanted out of life: love, work, and children- with money and possessions far down on the list. Much to your relief, your personalities were nothing alike. She laughed more than you did, she was freer and more outgoing than you were, she was wormer than you were, and yet, all the way down at the bottom, at the nethermost point where you were joined together, you felt that you had met another version of yourself- but one that was more fully evolved than you were, better able to express what you kept bottled up inside you, a saner being. You adored her, and for the first time in your life, the person you adored adored you back. You came from entirely different worlds, a young Lutheran girl from Minnesota and a not so young Jew from New York, but just two and a half months after your chance encounter on February twenty-third thirty years ago, you decided to move in together. Until then, every decision you had made about women had been a wrong decision- but not this one.

Anticommunist dissidents who labored hard to overthrow the GDR were soon voicing their disappointments about German reunification. One noted Lutheran clergyman commented: "We fell into the tyranny of money. The way wealth is distributed in this society [capitalist Germany] is something I find very hard to take." Another Lutheran pastor said: "We East Germans had no real picture of what life was like in the West. We had no idea how competitive it would be .... Unabashed greed and economic power are the levers that move this society. The spiritual values that are essential to human happiness are being lost or made to seem trivial. Everything is buy, earn, sell

The only means for averting the divine chastisement that takes the shape of warfare is, however, repentance from moral and spiritual evildoing; the peace movements of the West would therefore be well advised to direct their activities towards fostering respect for the human life created at conception in the womb, for God's law with respect to marital and family life and the ordering of human affairs in general, and above all for the true religion revealed in the Sacred Scriptures.

I grew up with the strong impression that a person became spiritual by attending to these gray-area rules. For the life of me, I could not figure out much difference between the dispensations of Law and Grace. My visits to other churches have convinced me that this ladder-like approach to spirituality is nearly universal. Catholics, Mennonites, Churches of Christ, Lutherans, and Southern Baptists all have their own custom agenda of legalism. You gain the church’s, and presumably God’s, approval by following the prescribed pattern.

if we are justified we will have that nature of God that will increasingly and inevitably express itself in forgiveness, just as God for Christ’s sake has forgiven us, we will be able to pray, “Forgive us our debts, as we also have forgiven our debtors” (Matt. 6:12). The Lutherans says: “We are justified by faith alone, but not by a faith which is alone.” It is always faith and life: first, the life of God within; then faith; then, the expression of the inner, divine life in what we do. The conclusion is: if we do not forgive, we are not forgiven. We are not justified. We are not God’s children, regardless of what our profession may be.

Bless me, readers, for I have published. It's been five years since my last book. Greetings, fellow sinners! If you picked up a copy of this book, it means you are either: 1) wracked with guilt and are looking for penance, or 2) need to spend over $10.00 at the airport newsstand so you can use your credit card. Either way, welcome to Stephen Colbert's Midnight Confessions. As America's foremost TV Catholic, it was natural for me to do a segment inspired by the church. After all, the Catholic Church and late night TV actually have a lot in common: our shows last about an hour, we're obsessed with reaching younger demographics, and the hosts are almost always men. This religious-adjacent tome contains all my favorite confessions from The Late Show. These are things that aren't necessarily sins, but I do feel guilty about them. For instance, repackaging material from the show and selling it in a book. I've always been a big fan of confession. The confessional is a great place to go to relieve yourself of your sins. Unless you're claustrophobic, in which case it's a suffocating death trap of despair! And while most confession books just give you run-of-the-mill mortal sins, I go one step further and provide you with mortal sins, venial sins, deadly sins, and even sins of omission (Notice that the previous sentence didn't have a period!) This book is a throwback to a simpler life when people would go to a priest to confess their sins. As opposed to how it's done now - getting drunk and weeping to Andy Cohen on Bravo. Confessing your sins is a great way to get things off your chest. Second only to waxing. The only downside is that you get introduced to it as a kid, before you have any juicy sins to confess. Oh, you stole a cookie? That's adorable, Becky. Come back when you total your dad's Chevy. Now you might be asking yourself, "What if I'm not Catholic - can I still enjoy this book?" Of course. After all, no matter what religion you are - be it Jewish, Muslim, Lutheran, Pagan, or SoulCycle - we all have things to feel guilty about. For example, not being Catholic.

If it was possible to objectively measure the spiritual life of a city—through the language of its municipal charter, the legislative influence of its church leaders, the ratio of religious institutions to residents, its weekly church attendance, the judicious enforcement of Blue Laws, and so forth—then Berlin (with Montevideo and San Francisco) would have to be considered as one of the most faithless—or heathen—cities in the Western world. Much of the unvirtuous Berlin ethos can be explained by global events (the mass influx of French Huguenots and Central European Jews; the rise of modern capitalism) and ideological shifts (the weakening of Lutheran doctrine; trickle-down faith in scientific inquiry and Nietzschean vitalism); but, mostly by the creation of a self-conscious urban identity.

That’s the way it is in Hungary, this is a small country, everybody’s related. I think that it’s likely that if we really looked into it deeply, we two would dig up some connection.” “Of course, your grandmother and mine were both women. Here in Hungary that’s sufficient basis for a relationship, assuming that one’s opinions and interests are the same. In this case, our opinions, our views of the world, our ideas of life are not the same, so let’s leave this examination of relations and family trees… I will confess, I did feel a certain sympathy for you, Town Clerk, whence the confidential tone. But if Kardics is your uncle and Szentkálnay, the leading evil-doer, is your father-in-law, it’s certainly going to be hard for us to see eye to eye. Hungary’s a dunghill of relationships and scandals. It’s a swamp, and anything that is planted on it either becomes acclimatised or dies. Plants that like this damp soil put out enormous flowers, and those that don’t like it are sucked under the mud. So if you don’t mind, I really don't think there’s much hope of finding that we’re related.” “What was your mother's maiden name?” “In the first place, I'm a Lutheran, my family’s from the highlands of Szepes county. So straight away, I feel it’s impossible for the threads to have woven in such a way as to join us to the Kopjáss and Szentkálnay clans. Anyway, my mother’s name was Malatinszky.” “Malatinszky?” exclaimed the Town Clerk. “My mother was Zsuzsánna Bátay...” “A Bátay from Vér in Szabolcs?” “No, the family’s from Gömör County. And her mother was an Éva Malatinszky.” “It’s preposterous!

Meanwhile in Wichita, Kansas, Dr. George Tiller, one of the few doctors who performs late-term abortions—only about 1 percent of all procedures but crucial when, for instance, a fetus develops without a brain—is shot in both arms by a female picketer. He recovers and continues serving women who come to him from many states. I finally meet Dr. Tiller in 2008 at a New York gathering of Physicians for Reproductive Choice and Health. I ask him if he has ever helped a woman who was protesting at his clinic. He says: “Of course, I’m there to help them, not to add to their troubles. They probably already feel guilty.” In 2009 Dr. Tiller is shot in the head at close range by a male activist hiding inside the Lutheran church where the Tiller family worships each Sunday. This is done in the name of being “pro-life.

The community of faith does not need brilliant personalities but faithful servants of Jesus and of one another. It does not lack the former, but the latter. The community of faith will place its confidence only in the simple servant of the Word of Jesus, because it knows that it will then be guided not by human wisdom and human conceit, but by the Word of the Good Shepherd. The question of spiritual trust, which is so closely connected with the question of authority, is decided by the faithfulness with which people serve Jesus Christ, never by the extraordinary gifts they possess. Authority in pastoral care can be found only in the servants of Jesus who seek no authority of their own, but who are Christians one to another, obedient to the authority of the Word.” (Dietrich Bonhoeffer, Life Together, paragraph 92)

Getting sober never felt like I had pulled myself up by my own spiritual bootstraps. It felt instead like I was on one path toward self-destruction and God pulled me off of it by the scruff of my collar, me hopelessly kicking and flailing and saying, “Screw you. I’ll take the destruction please.” God looked at tiny, little red-faced me and said, “that’s adorable,” and then plunked me down on an entirely different path. I am like a Lutheran Nikita. I was allowed not to die in exchange for working for God. I’d get a life back, a rich one I’d never have chosen out of a catalog, a life where I would marry a nice man, go to college, have a couple babies, attend seminary, become ordained as a Lutheran Pastor, and start a church. I’d get my life back, but eventually I’d have to work for God. I’d have to become God’s bitch.

In modern church life, we often leave the nave to have "fellowship" with one another at social functions in the basement, and we are sometimes invited to "fun and fellowship" at games nights or congregational picnics. These are inappropriate usages of the word "fellowship" (which translates the New Testament κοινωνία), for the human interaction that takes place in church basements and public parks can be shared without a qualm with Christians of other confession and even with the irreligious and pagans. True κοινωνία begins with baptismal admission into the church (δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ 'Ιησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1 Cor 1:9) and culminates in the fellowship granted through common partaking of the holy things; as such, it is entirely distinct from all Adamic-earthly gatherings, being the supernatural product of divine monergism.

New Year’s Day It is on account of Your mercy alone, O Lord, that I am not consumed, because Your compassions never fail. They are new every morning; great is Your faithfulness. Abide with me, O God, throughout the coming year. Be my guide in all my perplexities, my strength in my weakness, my ever-ready help in all my troubles. Forgive me all my sins. O Sabaoth Lord, look down from heaven and in grace behold and visit Your holy Church, which You have chosen for Your own. Preserve for us Your saving Word and Sacraments, that Your vine may send out its boughs from sea to sea and its branches to the uttermost parts of the earth. Look graciously upon our nation and all the nations of the world, and bless them with peace. Grant to all that are in authority wisdom and courage to rule in such a way that we may lead a quiet and peaceful life in all godliness and honesty. To You, almighty Creator and gracious God, I commit this nation, my church, my family and loved ones, and myself. Abide with me. With Your grace and mercy preserve me whole—soul and body—blameless to the coming of my Lord Jesus Christ. Amen. (76)

...he [Perry Hildebrandt] broached the subject of goodness and its relation to intelligence. He'd come to the reception for selfless reasons, but he now saw that he might get not only a free buzz but free advise from, as it were, two professionals. 'I suppose what I'm asking,' he said, 'is whether goodness can ever truly be its own reward, or whether, consciously or not, it always serves some personal instrumentality.' Reverend Walsh [Trinity Lutheran] and the rabbi [Meyer] exchanged glances in which Perry detected pleasant surprise. It gratified him to upset their expectations of a fifteen-year-old. 'Adam may have a different answer,' the rabbi said, but in the Jewish faith there is really only one measure of righteousness: Do you celebrate God and obey His commandments?' 'That would suggest,' Perry said, 'that goodness and God are essentially synonymous.' 'That's the idea,' the rabbi said. 'In biblical times, when God manifested Himself more directly. He could seem like quite the hard-ass--striking people blind for trivial offenses, telling Abraham to kill his son. But the essence of the Jewish faith is that God does what He does, and we obey Him.' 'So, in other words, it doesn't matter what a righteous person's private thoughts are, so long as he obeys the letter of God's commandments?' 'And worships Him, yes. Of course, at the level of folk wisdom, a man can be righteous without being a -mensch.- I'm sure you see this, too, Adam--the pious man who makes everyone around him miserable. That might be what Perry is asking about.' 'My question,' Perry said, 'is whether we can ever escape our selfishness. Even if you bring in God, and make him the measure of goodness, the person who worships and obeys Him still wants something for himself. He enjoys the feeling of being righteous, or he wants eternal life, or what have you. If you're smart enough to think about it, there's always some selfish angle.' The rabbi smiled. 'There may be no way around it, when you put it like that. But we "bring in God," as you say--for the believer, of course, it's God who brought -us- in--to establish a moral order in which your question becomes irrelevant. When obedience is the defining principle, we don't need to police every little private thought we might have.' 'I think there's more to Perry's question, though,' Reverend Walsh said. 'I think he is pointing to sinfulness, which is our fundamental condition. In Christian faith, only one man has ever exemplified perfect goodness, and he was the Son of God. The rest of us can only hope for glimmers of what it's like to be truly good. When we perform an act of charity, or forgive an enemy, we feel the goodness of Christ in our hearts. We all have an innate capability to recognize true goodness, but we're also full of sin, and those two parts of us are constantly at war.' 'Exactly,' Perry said. 'How do I know if I'm really being good or if I'm just pursuing a sinful advantage?' 'The answer, I would say, is by listening to your heart. Only your heart can tell you what your true motive is--whether it partakes of Christ. I think my position is similar to Rabbi Meyer's. The reason we need faith--in our case, faith in the Lord Jesus Christ--is that it gives us a rock-solid basis for evaluating our actions. Only through faith in the perfection of our Savior, only by comparing our actions to his example, only by experiencing his living presence in our hearts, can we hope to be forgiven for the more selfish thoughts we might have. Only faith in Christ redeems us. Without him, we're lost in a sea of second-guessing our motives.

Heaven's eucharistic irruption into earthly space and time prompted classical Lutheranism not to join the Reformed and Anabaptists in their campaign of iconoclasm which rendered Christian churches little different in external appearance from Islamic mosques. While conceding the adiaphorous quality of images representing various aspects of the Incarnate Life, as early as his conflict with Karlstadt the Reformer defended the appropriateness of the crucifix and sculptures of Mary with the Christ Child. Orthodox Lutheran architecture and church decor attested the confession of our Lord's presence among His own in the means of grace, forging a style which goes hand in hand with precious doctrinal substance. Increasing accommodation to the North American Puritan milieu over the past century has led to a loss of the genuinely Lutheran understanding of the altar as a monument to the atonement, which is Christ's throne in our midst. ... If our chancels' decoration (or stark lack thereof) bespeaks the absence of our Lord and His celestial companions, can we be surprised at waning faith in the real presence and at waxing conviction of the rightfulness of an open communion practice? A deliberate opting for Puritanism's aesthetic barrenness can only make the reclaiming of Lutheran substance an even harder struggle.

Even though they were not fervent about their faith, Jobs’s parents wanted him to have a religious upbringing, so they took him to the Lutheran church most Sundays. That came to an end when he was thirteen. In July 1968 Life magazine published a shocking cover showing a pair of starving children in Biafra. Jobs took it to Sunday school and confronted the church’s pastor. “If I raise my finger, will God know which one I’m going to raise even before I do it?” The pastor answered, “Yes, God knows everything.” Jobs then pulled out the Life cover and asked, “Well, does God know about this and what’s going to happen to those children?” “Steve, I know you don’t understand, but yes, God knows about that.” Jobs announced that he didn’t want to have anything to do with worshipping such a God, and he never went back to church. He did, however, spend years studying and trying to practice the tenets of Zen Buddhism. Reflecting years later on his spiritual feelings, he said that religion was at its best when it emphasized spiritual experiences rather than received dogma. “The juice goes out of Christianity when it becomes too based on faith rather than on living like Jesus or seeing the world as Jesus saw it,” he told me. “I think different religions are different doors to the same house. Sometimes I think the house exists, and sometimes I don’t. It’s the great mystery.

Within the West, the big social inventions have always been happy to define the individual. At various times and to various degrees, social programming has had a ready answer to the question of what the good life meant: being a good Christian, a good citizen, rich, an A student, or a good manager or employee. Imagine defining yourself instead as someone who defines institutions rather than being defined by them. Then imagine what sort of social invention you would have to engage in to create something akin to a school, a church, a government, or a business that would facilitate the person you aspire to be. No Lutheran will ever be as fully expressed as Martin Luther. No Mormon will ever realize her potential the way that Joseph Smith did. No Muslim will ever be more righteous than Mohammed. No Christian will ever be more perfect than Christ, no Jew more law abiding than Moses. Millions – even billions – of people do honor these amazing men by following their example, trying to emulate them. Yet what is interesting is that if a person were really intent on following their example they would refuse to be constrained by their example. That is, if you really want to imitate Joseph Smith or Mohammed or Martin Luther you would never become a Mormon or Muslim or Lutheran. You would, instead, start your own religion in which you subordinate tradition to your own convictions and revelations. You would trust in yourself enough to create rather than imitate. If that sounds irreligious to you, you are wrong. No follower of these men is more religious than they were. (And of course at the time, most people thought of these men as heretics, not true prophets.) Progress is the product of invention. Specifically, progress depends on social invention that subordinates the past to the future, that changes what has been created by past generations in order to realize what is possible for future generations.

Robert Askins Brings ‘Hand to God’ to Broadway Chad Batka for The New York Times Robert Askins at the Booth Theater, where his play “Hand to God” opens on Tuesday. By MICHAEL PAULSON The conceit is zany: In a church basement, a group of adolescents gathers (mostly at the insistence of their parents) to make puppets that will spread the Christian message, but one of the puppets turns out to be more demonic than divine. The result — a dark comedy with the can-puppets-really-do-that raunchiness of “Avenue Q” and can-people-really-say-that outrageousness of “The Book of Mormon” — is “Hand to God,” a new play that is among the more improbable entrants in the packed competition for Broadway audiences over the next few weeks. Given the irreverence of some of the material — at one point stuffed animals are mutilated in ways that replicate the torments of Catholic martyrs — it is perhaps not a surprise to discover that the play’s author, Robert Askins, was nicknamed “Dirty Rob” as an undergraduate at Baylor, a Baptist-affiliated university where the sexual explicitness and violence of his early scripts raised eyebrows. But Mr. Askins had also been a lone male soloist in the children’s choir at St. John Lutheran of Cypress, Tex. — a child who discovered early that singing was a way to make the stern church ladies smile. His earliest performances were in a deeply religious world, and his writings since then have been a complex reaction to that upbringing. “It’s kind of frustrating in life to be like, ‘I’m a playwright,’ and watch people’s face fall, because they associate plays with phenomenally dull, didactic, poetic grad-schoolery, where everything takes too long and tediously explores the beauty in ourselves,” he said in a recent interview. “It’s not church, even though it feels like church a lot when we go these days.” The journey to Broadway, where “Hand to God” opens on Tuesday at the Booth Theater, still seems unlikely to Mr. Askins, 34, who works as a bartender in Brooklyn and says he can’t afford to see Broadway shows, despite his newfound prominence. He seems simultaneously enthralled by and contemptuous of contemporary theater, the world in which he has chosen to make his life; during a walk from the Cobble Hill coffee shop where he sometimes writes to the Park Slope restaurant where he tends bar, he quoted Nietzsche and Derrida, described himself as “deeply weird,” and swore like, well, a satanic sock-puppet. “If there were no laughs in the show, I’d think there was something wrong with him,” said the actor Steven Boyer, who won raves in earlier “Hand to God” productions as Jason, a grief-stricken adolescent with a meek demeanor and an angry-puppet pal. “But anybody who is able to write about such serious stuff and be as hilarious as it is, I’m not worried about their mental health.” Mr. Askins’s interest in the performing arts began when he was a boy attending rural Texas churches affiliated with the conservative Lutheran Church-Missouri Synod denomination; he recalls the worshipers as “deeply conservative, old farm folks, stone-faced, pride and suffering, and the only time anybody ever really livened up was when the children’s choir would perform.” “My grandmother had a cross-stitch that said, ‘God respects me when I work, but he loves me when I sing,’ and so I got into that,” he said. “For somebody who enjoys performance, that was the way in.” The church also had a puppet ministry — an effort to teach children about the Bible by use of puppets — and when Mr. Askins’s mother, a nurse, began running the program, he enlisted to help. He would perform shows for other children at preschools and vacation Bible camps. “The shows are wacky, but it was fun,” he said. “They’re badly written attempts to bring children to Jesus.” Not all of his formative encounters with puppets were positive. Particularly scarring: D

I finally meet Dr. Tiller in 2008 at a New York gathering of Physicians for Reproductive Choice and Health. I ask him if he has ever helped a woman who was protesting at his clinic. He says: “Of course, I’m there to help them, not to add to their troubles. They probably already feel guilty.” In 2009 Dr. Tiller is shot in the head at close range by a male activist hiding inside the Lutheran church where the Tiller family worships each Sunday. This is done in the name of being “pro-life.” •

Again, if Scripture is the ultimate authority, how should it be interpreted? Lutherans and Anglicans tended to say that interpretations should follow the broad themes of the gospel that unite all parts of the Bible (yet long, arduous discussions between Lutheran and Anglican theologians in the 1530s resulted mostly in frustration at the inability to find a common expression of their faith). Most of the Anabaptists held that the key to interpreting Scripture was to follow New Testament commands literally, and especially to imitate the life of Christ, while reading the Old Testament symbolically. Many Reformed Protestants approached the Bible as a unified whole, but with special emphasis on the way that Old Testament revelation, especially God’s covenant with Abraham, led to New Testament realities like God’s covenanting with individuals, churches, and nations (though some who were not Reformed flatly denied that God any longer covenanted with nations).

Better, I decided after much thought and much reading of history, to live a decent life and behave well toward other people. Better not to worry about the Christian Americans, the Catholics, the Lutherans, or whatever. Each denomination seemed to think that it had the truth and the only truth and its people were going to bliss in heaven while everyone else went to eternal torment in hell.

My suspicion is that many of us long for a great musical figure like Bach to have been a great thinker who conveys immortal thoughts on the human condition that are personal, modern, and individual to him. But as far as I can tell from the historical evidence, Bach’s (essentially orthodox Lutheran) world- and life views were suprapersonal, premodern, and not individual to him.

it is worth pausing to consider the oddity of the charge that Protestantism drove God out of everyday life. After all, it was Luther’s intention to do just the opposite—to bring Christianity out of the monasteries and private masses of the chantry chapels into the ordinary life of the layman. To be sure, hearing priests chant in a foreign language behind an altar screen may have induced a certain frisson, but the Lutheran farmer lustily singing psalms in German while he ploughed his fields surely had a fuller sense of the presence of God in his work and in the world. The magisterial Reformers sought to transform the notion of the “spiritual kingdom” from an institutional realm of the clergy alone to a dimension of existence animating every aspect of a Christian’s life.

Thus when George Konrád wrote somewhat sententiously that ‘no thinking person should want to drive others from positions of political power in order to occupy them for himself’, he was acknowledging a simple truth—no ‘thinking person’ was in a position there and then to do any such thing. This same appreciation of the grim facts of life also forms a backdrop to the opposition’s insistence on non-violence: not only in Czechoslovakia, where passivity in the face of authority had a long history; or in the GDR, where the Lutheran Church was increasingly influential in opposition circles; but even in Poland, where it represented for Michnik and others both a pragmatic and an ethical bar to dangerous and pointless ‘adventures’.

Luther and the Reformers said that you were not saved by your works, but rather by your faith in Christ Jesus. The only mediator of salvation was Jesus and it was only through him that we could come to eternal life.

In this we advance nothing new, but embrace and repeat the declaration which the ancient orthodox church has drawn from the holy Scriptures, and transmitted uncorrupted to us, namely, that this divine virtue, life, power, majesty, and glory, have been given to the assumed human nature in Christ.

The indigent Astor was buried three days after his death, in the Lutheran section of All Faiths Cemetery in Middle Village, Queens, at the same time as a handful of other men who had died at the almshouse that week.4 Not a potter’s field burial, but not far from it. Within these unassuming boundaries unfolds a life that is as much a part of the American immigrant story as the kind celebrated by Horatio Alger in his nineteenth-century up-by-the-bootstraps fantasies. It’s a harder story, though, and one more commonly shared. Not all bootstraps go up, no matter how hard you pull.

If Lutheranism is to be Lutheran, we must recapture our comfort level with the catholic shape of our identity and this means learning not to run instinctively from words like the Mass or from the sacramental practice of our baptismal life in private confession.

His theological work found expression not only in opposition to the church politics of National Socialism, but also in the ongoing crucial debate with key elements of National Socialist ideology and of its understanding of the state. In this regard, he distanced himself either explicitly or implicitly from such Lutheran theologians as Paul Althaus, Werner Elert, Friedrich Gogarten, and Emanuel Hirsch, who in various ways accorded the priceless gift of theological legitimation to the Third Reich by interpreting the historical and natural realities of human life in an utterly un-Lutheran way—that is, as direct or indirect manifestations of the law of God.

So, when a young German cleric, who had fled religious persecution in the Fatherland to seek asylum in the New World, wished to tell his story and expose the clandestine Nazi domination of the Lutheran Church in Germany, the FBI was immediately engaged to arrange his secret meeting(s) with the most eminent anti-Nazi story-teller in the U.S., Kressmann Taylor, who took his real life story and fictionalized it into this, her next book, Until That Day, published in 1942.

Pierre asked his confessor: “Is it a sin to marry someone you don’t love?” Father Moineau was a square-faced, heavyset priest in his fifties. His study in the College des Ames contained more books than Sylvie’s father’s shop. He was a rather prissy intellectual, but he enjoyed the company of young men, and he was popular with the students. He knew all about the work Pierre was doing for Cardinal Charles. “Certainly not,” Moineau said. His voice was a rich baritone somewhat roughened by a fondness for strong Canary wine. “Noblemen are obliged so to do. It might even be a sin for a king to marry someone he did love.” He chuckled. He liked paradoxes, as did all the teachers. But Pierre was in a serious mood. “I’m going to wreck Sylvie’s life.” Moineau was fond of Pierre, and clearly would have liked their intimacy to be physical, but he had quickly understood that Pierre was not one of those men who loved men, and had never done anything more than pat him affectionately on the back. Now Moineau caught his tone and became somber. “I see that,” he said. “And you want to know whether you would be doing God’s will.” “Exactly.” Pierre was not often troubled by his conscience, but he had never done anyone as much harm as he was about to do to Sylvie. “Listen to me,” said Moineau. “Four years ago a terrible error was committed. It is known as the Pacification of Augsburg, and it is a treaty that allows individual German provinces to choose to follow the heresy of Lutheranism, if their ruler so wishes. For the first time, there are places in the world where it is not a crime to be a Protestant. This is a catastrophe for the Christian faith.” Pierre said in Latin: “Cuius regio, eius religio.” This was the slogan of the Augsburg treaty, and it meant: “Whose realm, his religion.” Moineau continued: “In signing the agreement, the emperor Charles V hoped to end religious conflict. But what has happened? Earlier this year the accursed Queen Elizabeth of England imposed Protestantism on her wretched subjects, who are now deprived of the consolation of the sacraments. Tolerance is spreading. This is the horrible truth.” “And we have to do whatever we can to stop it.

Community life, not a dreamy ideal, said Bonhoeffer, but an often difficult initiation into the “divine reality” that is the church. That is, the church exists as a brotherhood established by Christ, even if it doesn’t feel like it in a given moment. The martyred Lutheran pastor taught that struggles within the community are a gift of God’s grace, because they force its members to reckon with the reality of their kinship, despite their brokenness. A community that cannot face its faults and love each other through to healing is not truly Christian.

In justification, God imputes or counts over to the sinner the righteousness of Christ. In sanctification, God imparts the righteousness of the new life. Justification is what God does for the believer; sanctification is what His Spirit does in him. Justification being purely an act of God, is instantaneous and complete; sanctification being a work in which man has a share, is progressive. Justification takes away the guilt of sin; sanctification gradually takes away its power. Sanctification begins with justification. So soon as the sinner believes he is justified; but just so soon as he believes, he also has the beginnings of a new life.

People are made to realize the uncertainty and unsatisfactoriness of the affairs of this life. By losses, diseases, bereavements, or bitter disappointments, God seeks to wean them from their worldly idols.

Who can understand this? Philosophy is unequal to it. Only faith can grasp so high a mystery. This is the foolishness of the cross which is hid from the wise and prudent. Reason must retire. She cannot understand that "God hides his power in weakness, his wisdom in folly, his goodness in severity, his justice in sins, his mercy in anger." How amazing that God in Christ should do all this; that the Most High, the Most Holy should be All Loving too; that the ineffable Majesty should stoop to take upon himself our flesh, subject to hunger and cold, death and desperation. We see him lying in the feedbag of a donkey, laboring in a carpenter's shop, dying a derelict under the sins of the world. The gospel is not so much a miracle as a marvel, and every line is suffused with wonder.

The scene lends itself to a dramatic portrayal. Here was Charles, heir of a long line of Catholic sovereigns--of Maximilian the romantic, of Ferdinand the Catholic, of Isabella the orthodox--scion of the house of Hapsburg, lord of Austria, Burgundy, the Low Countries, Spain, and Naples, Holy Roman Emperor, ruling over a vaster domain than any save Charlemagne, symbol of the medieval unities, incarnation of a glorious if vanishing heritage; and here before him stood a simple monk, a miner's son, with nothing to sustain him save his own faith in the Word of God. Here the past and the future were met. Some would see at this point the beginning of modern times. The contrast is real enough. Luther himself was sensible of it in a measure. He was well aware that he had not been reared as the son of Pharaoh's daughter, but what overpowered him was not as much that he stood in the presence of the emperor as this, that he and the emperor alike were called upon to answer before Almighty God.

If I start on a film and right away know the structure - where it's going, the plot - I don't trust it," Pete says. "I feel like the only reason we're able to find some of these unique ideas, characters, and story twists is through discovery. And, by definition, 'discovery' means you don't know the answer when you start. This could just be my Lutheran, Scandinavian upbringing, but I believe life should not be easy. We're meant to push ourselves and try new things - which will definitely make us feel uncomfortable. Living through a few big catastrophes helps. After people survived A Bug's Life and Toy Story 2, they realized the pressure led to some pretty cool ideas

Dear heavenly Father, blessed are those who hear Your Word and fear You, for they seek Your grace and righteousness. Move us to praise and worship You with joyful hearts because of Your Word, Jesus, that we might inherit life everlasting. Amen.

Lutherans are evangelical in the historical sense of the term. Lutherans openly confess and proclaim the Gospel. Not just to some people. Not just to white people. Not just to Germans, Norwegians, and Swedes. Not just to rich suburbanites. And not only from nine to eleven on Sunday mornings. Lutherans share the good news of Christ’s life, death, and resurrection with all people all the time. Open

Wesley insisted on preaching the law to Christians because the law is God’s means of crafting a holy people. But Wesley knew the perils of the law as well as any Lutheran ever did. He was well aware that the preaching of the law brings with it certain dangers: legalism, condemnation, and pharisaic judgmentalism. So he placed his preaching of the law in the context of free grace. Grace first, then law. The result of this combination, in this order, is the dynamo that drives Wesleyan spirituality.

Instead of insisting that human beings attain perfection, Lutheran spirituality begins by facing up to imperfection. We cannot perfect our conduct, try as we might. We cannot understand God through our own intellects. We cannot become one with God. Instead of human beings having to do these things, Lutheran spirituality teaches that God does them for us—He becomes one with us in Jesus Christ; He reveals Himself to our feeble understandings by His Word; He forgives our conduct and, in Christ, lives the perfect life for us.

He knew something was deeply wrong with the church as it then existed, and not just with the Reichskirche and the German Christians, but with the best of the church, with the Confessing Church, and with the current form of Christianity in Germany in general. He felt that what was especially missing from the life of Christians in Germany was the day-to-day reality of dying to self, of following Christ with every ounce of one’s being in every moment, in every part of one’s life. This dedication and fire existed among pietist groups like the Herrnhüter, but he thought that they bordered on being “works” oriented and overly “religious” in the Barthian sense. They had pushed away from the “world” too much, had pushed away the very best of culture and education in a way that he didn’t feel was right. Christ must be brought into every square inch of the world and the culture, but one’s faith must be shining and bright and pure and robust. It must be free of cant and “phraseology” and mere religiosity, or the Christ whom one was bringing into the world and the culture was not Christ at all, but a tawdry man-made counterfeit. Bonhoeffer advocated a Christianity that seemed too worldly for traditional Lutheran conservatives and too pietistic for theological liberals. He was too much something for everyone, so both sides misunderstood and criticized him.

Many feel a civic obligation to pay church tax, up to 1.5 per cent of their salary depending on the municipality, as though this is just another tax that must be paid to keep Denmark the great nation that it is. As a result, the country has a Lutheran state church financed via taxes, but only 28 per cent of Danes believe in any kind of life after death, according to a survey by the country’s Palliative Knowledge Centre (in the US it’s 81 per cent). Just 16 per cent believe in heaven (the figure rises to 88 per cent in the US).

And when life hands you lemons, you don’t pansy out, whimpering, ‘Well, I guess lemonade is good, too.’ No! You yell back at life: ‘I don’t want your damn lemonade. Or lemon meringue pie. If I see a lemon, I’ll beat it with a stick.’ Then you chuck those lemons right back at life.

When my mother heard about the lunchbox fight, she put me into a private school up the block, St. Stephens Lutheran. The structure, the uniforms, the Christian grounding—it was all supposed to help wash away that defiance. And it worked for a time.

Listeners: listen theologically to the music of the Divine Service, recognizing that it is present as part of a tightly integrated whole, where word and music, speech and song are united in one purpose—to point us to Christ and His redemptive work, to the One who has come that we “may have life and have it abundantly” (John 10:10).

Since the initial bestowal of the forgiveness of sins coincides with the fallen creature's passage from spiritual death to eternal life, both it and its renewal in absolution and Holy communion are inseparable from God's consequent action to preserve the life restored in Christ. And because bodily death stems from the sin whose seat is in the soul, apprehending the forgiveness of sins necessarily flowers in the resurrection of the body which suffers death for the soul's offense.

On June 15, 1904, an annual gala was held on the passenger ship as it steamed up the East River, with about 1,400 people from St. Mark’s Evangelical Lutheran Church. Consisting mostly of German immigrants, the boat was packed with women and children, and when a small fire started on the ship shortly after the trip began, faulty equipment was unable to put it out or stop it from spreading. On top of that, the lifeboats were tied up and the crew, which never conducted emergency drills, was unprepared for a potential disaster. When parents put life preservers on their children and then had them enter the water, they soon learned that the life preservers were also faulty and didn’t float. As the disaster unfolded, over 1,000 passengers burned to death or drowned, many swept under the water by the East River’s current and weighed down by heavy wool clothing. Few people on board knew how to swim, exacerbating the situation, and eventually the overcrowded decks began to collapse, crushing some unfortunate victims. In the end, the General Slocum sank in shallow water while hundreds of corpses drifted ashore, and the fallout was immediate. The captain was indicted for criminal negligence and manslaughter, and the ship’s owner was also charged. While the captain would receive a 10 year sentence, the company in charge of the General Slocum got off with a light fine. In a somewhat fitting postscript, the ship was salvaged and converted into a barge, only to sink once again during a heavy storm in 1911.

Theology is not some sort of esoteric, quasi-philosophical muttering. Theology is about daily life.

The universal tendency of our times is to “get together.” Isolation in church life is regarded as intolerable. Those who keep themselves separate for the sake of the truth are denounced as bigots. The well-being and prosperity of the Church is sought in the merger of church bodies even at the cost of truth. Sad to say, this destructive virus of unionism has infected also many Lutheran circles. This modern striving after external union despite spiritual disunion brings to one’s mind the words that God spoke to Israel by the prophet Isaiah: “Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear, nor be in dread. But the Lord of Hosts, Him you shall honor as holy. Let Him be your fear, and let Him be your dread” [Isaiah 8:12–13].

Lord Jesus, You came into the world to seek and to save those who were separated from Your love. It is with a heavy and aching heart that I come to You, the Savior of sinners, imploring You to restore to saving faith my erring child. O Lord, my heart is breaking as I realize that my son (daughter) is following the way of unrepentant sinners, which always leads to condemnation. Save him (her), O Lord, save him (her). You have, in Your vast mercy performed many wonders, and I pray that You would lead back all the erring lambs who have wandered away from Your fold. O Lord, if by any fault or neglect of my own I have caused him (her) to have strayed from You, I beg of Your mercy that You would forgive me. Guide me by Your Holy Word, and show me how to share Your love, mercy, and forgiveness. Draw all of us closer to You in faith. If it be Your will, let this erring child be returned so that our hearts are filled again with Your peace and Your joy. Unite us with You in faith, and abide in our hearts both now and forevermore as our loving, compassionate, and forgiving Savior. In Your holy name I pray. Amen. (132) FOR ONE WHO HAS STRAYED FROM THE FAITH Lord Jesus Christ, You are the friend of sinners, the shepherd who seeks the lost sheep. I come to You, Lord, in humble repentance, as one who was lost and dead in sin. Yet, by Your grace I was baptized into the name of the triune God and made an heir of everlasting life. You have blessed me with the nourishment of Word and Sacrament, where I receive constant forgiveness and the power of the Spirit to renew my life. As You have gifted me, O Lord, so work Your salvation for (name), who at this time seems far away from Your cross and the Word of God. Lord, You know all things; You know how Satan works to deceive, how he would lead even the elect away if he could. He uses our selfish natures to make us believe that it is okay to do things our way, to trust our own judgment, to ignore Your commands. Bring (name) to the judgment of Your Law, so that he (she) may see the condemnation of sin and

Instead of tinkering with style, for better or worse, churches need to deal, in a serious way, with the content of their teaching. Specifically, they need to find effective ways to rescue people from their life-and-death spiritual problems, particularly those that are characteristic of our age.

The secular realm, in all of its secularity, belongs to God, who rules it with His providential care, His created order, and His Law. The spiritual realm is also God’s, and He governs it with His Word, His redemption, and His Gospel. Christians are to live out their faith in the world, applying God’s moral law by improving the lives of their neighbors and faithfully carrying out their vocations. Meanwhile, they grow in their faith by Word and Sacrament and are prepared for a life that never ends in the kingdom of heaven.

The biblical revelation of God is more complex than the partial truths human beings are able to grasp by themselves. God is utterly transcendent, more so than the Deists and abstract philosophers realize. At the same time, He also does dwell within the hearts of His children. But there is another truth that is often forgotten today, one that Lutherans especially emphasize: God became a human being, in the flesh. And He continues to manifest Himself through physical means—the water of Holy Baptism and the bread and wine of Holy Communion—and by filling the world and the most mundane spheres of ordinary life.

And, to be certain, God did not merely descend into creation to wallow in dust. He came to redeem a sin-shackled creation and bring eternal life in the midst of death. God put on human flesh in order to restore human flesh. He descended into the depths of a fallen world in order to lift it up out of the muck and mire of sin.

Vocation is far more than work-life integration, bridging the chasm between personal and professional; it is the integration of heaven and earth, God’s work and our work, family and faith, daily life and divine power, culture and the Christian life. Vocation reveals the spirituality of everyday life.

Pure doctrine is generally interpreted to be an indifferent thing while a life which evidences good works is of major importance.

Christians can relax a bit about the world and its politics: not to the point of indifference or insouciance or irresponsibility, but in the firm conviction that, at the extremity of the world’s agony and at the summit of its glories, Jesus remains Lord. The primary responsibility of Christian disciples is to remain faithful to the bold proclamation of that great truth, which is the truth that the world most urgently needs to hear.” 7 Or, as John Henry Newman put it, “[ The Church’s task is] not to turn the whole earth into a heaven, but to bring down a heaven upon earth.” 8 Christians, then, have the task of leading the world to the truth about itself. But in our time—as in the time of Diognetus—the world doesn’t want to hear it. The world hates the story Christians tell. It no longer believes in “sin.” It doesn’t understand the forgiveness of sinners. It finds the ideas of a personal God, immortality, grace, miracles, the Incarnation, the Resurrection, and the whole architecture of the sacraments and the “supernatural” more and more implausible. It sneers at the restraints the Gospel places on appetites and ego. And in place of the Christian narrative of history, it lowers the human horizon to a relentless now of distractions, desires, and suppressed questions about meaning. This empty shell of a life leads in small, anesthetic steps to nihilism: In effect, the “truth” of our time in the world seems to be that there is no truth, that life has no point, and that asking the big questions is for suckers. The Lutheran theologian Robert Jenson has observed that we live in a world that has lost its story. 9 Thus the Church’s task is to tell and retell the world its story, whether it claims to be interested or not.

But the truth is, I was also born in Missouri, the “Show-Me” state, into a Lutheran/Episcopalian/Jewish home, and attended Catholic school, which gave me enough theories about The Other Side and the journey of the soul to keep me perpetually confused if I had simply believed everything I heard without questioning it.

This is the case even among those considered to be conservative and evangelical thinkers. Stanley Grenz once asserted, “In this manner the Christian vision of God as the social Trinity and our creation to be the imago Dei provides the transcendent basis for the human ethical ideal as life-in-community. Consequently the reciprocal, perichoretic dynamic of the Triune God is the cosmic reference point for the idea of society itself.”[5] But the obscurity and debate that continue to surround the imago Dei or “image of God” hardly serve as conclusive proof that God intends the divine reality and being somehow to be normative for humanity. Mercifully, not all theologians have adopted this misuse of the trinitarian reality. Richard Bauckham quite rightly observes that “true human community comes about not as an image of the Trinitarian fellowship, but as the Spirit makes us like Jesus in his community with the Father and with others.”[6] The hard fact is that neither Scripture nor the Lutheran Confessions ever offer the mystery of the trinitarian Godhead as the model or even a model for Christian living or the shape of Christian life. As the saying goes, “God is God, and you’re not.”[7] The Christian life is shaped not by God’s trinitarian nature as model, but by God’s revealed word and work in us.[8]

You don’t have to call me nigger. You don’t have to tell me that black lives don’t matter. All you have to do is do what the Lutheran church has been doing for five hundred years. Introduce me to Jesus. He looks nothing like me, so I’m left thinking he can’t possibly be for me. If he looks like all the folks who have, in fact, told me that black lives don’t matter, how can I trust that he believes my life matters? This Jesus who doesn’t look like he was born in Nazareth in the Roman province of Palestine, who doesn’t look like a Jew from the Middle East. This Jesus who looks like you, not me. You have taught a five-year-old me that I am not like the creator of the universe—but you are. You and he look like cousins, as if you played together as children, as if he just dropped you off on his way to see the rest of your family.

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【V信83113305】：Founded in 1854, Wartburg College is a distinguished liberal arts institution in Waverly, Iowa, rooted in the Lutheran tradition. It offers a rigorous academic environment with over 50 majors and pre-professional programs, emphasizing leadership, service, and faith. The college is renowned for its exceptional science, music, and education departments, alongside a robust study abroad program that fosters global perspectives. With a close-knit community and a student-to-faculty ratio of 11:1, Wartburg provides personalized education and mentorship. Its beautiful 118-acre campus hosts modern facilities, supporting a vibrant student life with numerous extracurricular activities. Committed to shaping purposeful leaders, Wartburg College prepares students for meaningful careers and lives of impact.，高端定制沃特伯格学院毕业证留信认证, 如何获取沃特伯格学院Wartburg College毕业证本科学位证书, 正版沃特伯格学院学历证书学位证书成绩单, WC毕业证和学位证办理流程, 最爱-美国-WC毕业证书样板, 定制-沃特伯格学院毕业证WC毕业证书, WC毕业证成绩单学历认证最安全办理方式, 沃特伯格学院毕业证本科学历办理方法, 哪里买沃特伯格学院毕业证|WC成绩单

【V信83113305】：Augustana University in the United States is a distinguished private liberal arts institution located in Sioux Falls, South Dakota. Founded in 1860 by Swedish immigrants, it maintains a strong heritage rooted in the Lutheran tradition while embracing a diverse and inclusive academic community. The university offers a comprehensive education through over 100 majors and minors, emphasizing critical thinking, ethical leadership, and personalized learning. Known for its rigorous academics and supportive environment, Augustana provides students with extensive opportunities for undergraduate research, internships, and global engagement. Its beautiful campus, combined with a vibrant student life and competitive NCAA Division II athletics, fosters a well-rounded collegiate experience dedicated to preparing graduates for meaningful careers and purposeful lives.，【V信83113305】100%安全办理奥古斯塔娜大学毕业证,办理AU奥古斯塔娜大学毕业证成绩单学历认证,原版定制AU奥古斯塔娜大学毕业证,原版AU奥古斯塔娜大学毕业证办理流程,终于找到哪里办AU奥古斯塔娜大学毕业证书,AU奥古斯塔娜大学毕业证书,AU奥古斯塔娜大学毕业证书办理需要多久,AU奥古斯塔娜大学毕业证办理流程,AU奥古斯塔娜大学毕业证成绩单学历认证最安全办理方式,AU毕业证最新版本推荐最快办理奥古斯塔娜大学文凭成绩单

【V信83113305】：Founded in 1863, Ausburg University is a private institution located in Minneapolis, Minnesota. Rooted in the liberal arts tradition and affiliated with the Evangelical Lutheran Church in America, it emphasizes a rigorous, inclusive education designed to develop critical thinkers and ethical leaders. The university offers a wide array of undergraduate, graduate, and professional programs, with notable strengths in business, education, and the health sciences. Its mission is centered on service and community engagement, famously encapsulated in its motto, "Education for Service." With a vibrant campus life and a commitment to hands-on learning through internships and study abroad opportunities, Ausburg provides a supportive environment that prepares students to make meaningful contributions in a complex global society.，【V信83113305】定制-奥斯堡大学毕业证AU毕业证书,奥斯堡大学毕业证AU毕业证学校原版100%一样,AU毕业证书加急制作,AU毕业证学校原版一样吗,加急定制-AU学位证奥斯堡大学毕业证书,一比一制作-AU文凭证书奥斯堡大学毕业证,百分比满意度-AU毕业证,100%满意-AU毕业证奥斯堡大学学位证,100%收到-AU毕业证书奥斯堡大学毕业证,100%加急制作-AU毕业证学校原版一样

【V信83113305】：Concordia University Irvine (CUI), located in Southern California, is a private Christian liberal arts institution within the Concordia University System. Founded in 1976, it offers a values-based education that integrates academic rigor with the Lutheran faith. The picturesque campus provides a close-knit community atmosphere, supporting students through small class sizes and personalized attention. CUI is known for its strong programs in business, education, nursing, and theology, alongside a robust liberal arts core. The university emphasizes leadership, service, and global engagement, preparing graduates for professional success and purposeful lives. Its vibrant campus life, including NCAA Division II athletics and various student organizations, fosters holistic development and a strong sense of belonging.，办理康考迪亚大学尔湾分校毕业证, 如何办理CUI康考迪亚大学尔湾分校学历学位证, 购买康考迪亚大学尔湾分校毕业证, CUI康考迪亚大学尔湾分校毕业证办理流程和安全放心渠道, 美国Concordia University Irvine康考迪亚大学尔湾分校毕业证成绩单在线制作办理, CUI康考迪亚大学尔湾分校毕业证认证PDF成绩单, 最佳办理CUI毕业证方式, 康考迪亚大学尔湾分校文凭, CUI毕业证成绩单专业服务

【V信83113305】：Concordia University Irvine, located in the heart of Southern California, is a distinguished private Christian institution within the Concordia University System. Known for its scenic campus and close-knit community, it offers a comprehensive range of undergraduate, graduate, and professional programs grounded in the Lutheran tradition. The university emphasizes integrating faith, learning, and life, preparing students for leadership and service. Its vibrant campus life, NCAA Division II athletics, and strong commitment to academic excellence and spiritual growth make it a unique and dynamic environment for students seeking a values-based education in a thriving regional setting.，【V信83113305】100%安全办理康考迪亚大学尔湾分校毕业证,办理CUI康考迪亚大学尔湾分校毕业证成绩单学历认证,原版定制CUI康考迪亚大学尔湾分校毕业证,原版CUI康考迪亚大学尔湾分校毕业证办理流程,终于找到哪里办CUI康考迪亚大学尔湾分校毕业证书,CUI康考迪亚大学尔湾分校毕业证书,CUI康考迪亚大学尔湾分校毕业证书办理需要多久,CUI康考迪亚大学尔湾分校毕业证办理流程,CUI康考迪亚大学尔湾分校毕业证成绩单学历认证最安全办理方式,CUI毕业证最新版本推荐最快办理康考迪亚大学尔湾分校文凭成绩单

【V信83113305】：Valparaiso University, located in Indiana, is a distinguished private institution renowned for its commitment to blending rigorous academics with a strong ethical foundation. Rooted in its Lutheran heritage, the university offers a comprehensive education that emphasizes intellectual growth, character development, and community engagement. It features a robust curriculum across undergraduate and graduate programs, particularly excelling in fields such as engineering, business, law, and the arts. The campus is known for its vibrant student life, historic architecture, and a close-knit community atmosphere that fosters meaningful mentorship between faculty and students. Valpo's dedication to preparing graduates for purposeful lives and service makes it a unique and respected presence in American higher education.，Valparaiso University文凭制作流程确保学历真实性, 瓦尔帕莱索大学毕业证书, 100%加急制作-VU毕业证学校原版一样, VU学位证书办理打开职业机遇之门, 办瓦尔帕莱索大学毕业证Valparaiso Universityuniversity, 一比一原版瓦尔帕莱索大学毕业证VU毕业证书如何办理, 瓦尔帕莱索大学毕业证最稳最快办理方式, 最便宜办理VU瓦尔帕莱索大学毕业证书, 美国瓦尔帕莱索大学毕业证成绩单在线制作办理

【V信83113305】：Concordia University, Nebraska, stands as a distinguished private Lutheran institution in the heart of Seward. Founded in 1894, it is deeply committed to providing a Christ-centered education that rigorously integrates faith with learning. The university fosters a close-knit community atmosphere, offering a wide array of undergraduate, graduate, and online programs designed to prepare students for purposeful service and leadership. Known for its exceptional educator preparation program and a strong focus on the liberal arts, Concordia equips its students with both critical thinking skills and a strong ethical foundation. Its vibrant campus life, including successful athletic teams and musical ensembles, further enriches the collegiate experience, making it a unique environment for holistic development.，【V信83113305】没-康考迪亚大学（内布拉斯加州）毕业证书CU挂科了怎么补救,CU-diploma安全可靠购买康考迪亚大学（内布拉斯加州）毕业证,网络办理CU毕业证-康考迪亚大学（内布拉斯加州）毕业证书-学位证书,加急办康考迪亚大学（内布拉斯加州）文凭学位证书成绩单gpa修改,康考迪亚大学（内布拉斯加州）毕业证认证PDF成绩单,康考迪亚大学（内布拉斯加州）-pdf电子毕业证,最安全购买康考迪亚大学（内布拉斯加州）毕业证方法,666办理康考迪亚大学（内布拉斯加州）毕业证最佳渠道

【V信83113305】：Concordia University Wisconsin, located on the scenic shores of Lake Michigan in Mequon, is a private Lutheran institution offering a comprehensive, faith-based education. Founded in 1881, it has grown into a vibrant university known for its strong academic programs in health professions, business, education, and theology. The campus provides a close-knit community atmosphere with small class sizes, fostering personalized learning and mentorship. Beyond academics, CUW emphasizes character development, service, and leadership, rooted in Christian values. Its beautiful 200-acre campus supports a dynamic student life with numerous organizations, NCAA Division III athletics, and outdoor activities. CUW is dedicated to preparing students for meaningful careers and lives of purpose.，【V信83113305】康考迪亚大学（威斯康星州）毕业证成绩单制作,一比一定制-CU毕业证康考迪亚大学（威斯康星州）学位证书,一比一办理-CU毕业证康考迪亚大学（威斯康星州）毕业证,最便宜办理康考迪亚大学（威斯康星州）毕业证书,康考迪亚大学（威斯康星州）毕业证和学位证办理流程,CU毕业证在线制作康考迪亚大学（威斯康星州）文凭证书,康考迪亚大学（威斯康星州）毕业证成绩单原版定制,网络在线办理康考迪亚大学（威斯康星州）毕业证文凭学历证书,康考迪亚大学（威斯康星州）毕业证最安全办理办法,购买康考迪亚大学（威斯康星州）毕业证和学位证认证步骤

【V信83113305】：Pacific Lutheran University (PLU), nestled in the scenic Pacific Northwest, offers a distinctive blend of rigorous academics and a close-knit community. Rooted in its Lutheran heritage, the university emphasizes thoughtful inquiry, service to others, and the advancement of justice. Students benefit from a robust liberal arts curriculum alongside strong professional programs, all designed to prepare them for a life of meaning and purpose. The campus culture fosters deep faculty mentorship and encourages global engagement through its renowned study away opportunities. With a beautiful setting near Tacoma, Washington, PLU provides an ideal environment for students to grow intellectually, ethically, and personally, empowering them to make a significant impact in their careers and communities.，硕士博士学历PLU毕业证-太平洋路德大学毕业证书-真实copy原件, Pacific Lutheran University毕业证文凭太平洋路德大学毕业证, 100%定制PLU毕业证成绩单, 专业办理PLU太平洋路德大学成绩单高质学位证书服务, 正版美国PLU毕业证文凭学历证书, 太平洋路德大学毕业证成绩单-高端定制PLU毕业证, PLU毕业证最简单办理流程, PLU-pdf电子毕业证, 如何办理PLU太平洋路德大学学历学位证

【V信83113305】：Bethany Lutheran College, nestled in Mankato, Minnesota, stands as a distinctive liberal arts institution deeply rooted in the Lutheran tradition. With a close-knit community and an average class size of 18, it offers a highly personalized educational experience focused on intellectual, spiritual, and personal growth. The college provides a robust curriculum encompassing over 30 majors, from biology to theology, all taught within a framework that integrates faith and learning. Its vibrant campus life, including NCAA Division III athletics and numerous student organizations, fosters a strong sense of belonging. Committed to preparing students for purposeful lives and careers, Bethany Lutheran College emphasizes servant leadership, critical thinking, and a global perspective, making it a unique and nurturing environment for higher education.，【V信83113305】做今年新版BLC贝瑟尼路德学院毕业证,制作美国文凭BLC贝瑟尼路德学院毕业证,高端定制BLC贝瑟尼路德学院毕业证留信认证,高端原版BLC贝瑟尼路德学院毕业证办理流程,在线办理BLC贝瑟尼路德学院毕业证offer外壳皮,在线办理BLC贝瑟尼路德学院毕业证本科硕士成绩单方法,如何办理BLC贝瑟尼路德学院毕业证一比一定制,快速办理BLC贝瑟尼路德学院毕业证如何放心,硕士博士学历BLC毕业证-贝瑟尼路德学院毕业证书-真实copy原件,办理美国-BLC毕业证书贝瑟尼路德学院毕业证

【V信83113305】：Founded in 1881, Concordia University Wisconsin is a private Lutheran institution located on the scenic shores of Lake Michigan in Mequon. It forms part of the expansive Concordia University System, offering a comprehensive education grounded in Christian values. The university provides a wide array of academic programs, including renowned degrees in health professions, business, education, and theology, catering to over 7,000 students. Its expansive 200-acre campus features modern facilities and fosters a tight-knit community atmosphere. CUW is dedicated to developing students intellectually, spiritually, and personally, emphasizing service and leadership. This commitment prepares graduates not just for successful careers, but for a life of purpose and impact in a global society.，CU康考迪亚大学（威斯康星州）毕业证成绩单制作, 办理康考迪亚大学（威斯康星州）文凭, Concordia UniversitydiplomaConcordia University康考迪亚大学（威斯康星州）挂科处理解决方案, 康考迪亚大学（威斯康星州）学位证书快速办理, 原版定制CU康考迪亚大学（威斯康星州）毕业证, 网络办理CU毕业证-康考迪亚大学（威斯康星州）毕业证书-学位证书, 正版美国毕业证文凭学历证书, CU毕业证最安全办理办法, 高端CU毕业证办理流程

【V信83113305】：Founded in 1862, Wisconsin Lutheran College is a private Christian liberal arts college located in Milwaukee, Wisconsin. Affiliated with the Wisconsin Evangelical Lutheran Synod, the institution is dedicated to integrating faith and learning across all its academic programs. The college offers a close-knit community with a low student-to-faculty ratio, ensuring personalized attention and a supportive educational environment. Its beautiful urban campus provides a vibrant setting for student life. Wisconsin Lutheran College is committed to preparing students for lives of Christian leadership and service, emphasizing moral and spiritual development alongside rigorous intellectual growth. It stands as a distinguished institution where values and higher education converge.，原版WLC威斯康星路德学院毕业证书办理流程, WLC威斯康星路德学院毕业证成绩单学历认证最安全办理方式, 100%办理威斯康星路德学院毕业证书, 最安全购买WLC毕业证方法, 办理WLC威斯康星路德学院成绩单高质量保密的个性化服务, 定制WLC毕业证, 最便宜办理WLC威斯康星路德学院毕业证书, 高质WLC威斯康星路德学院成绩单办理安全可靠的文凭服务, WLC威斯康星路德学院学位证书快速办理

【V信83113305】：Founded in 1854, Wartburg College is a distinguished liberal arts institution in Waverly, Iowa, rooted in the Lutheran tradition. Affiliated with the Evangelical Lutheran Church in America, it emphasizes faith, service, and academic excellence. The college offers a comprehensive curriculum with over 50 academic majors, fostering critical thinking and leadership. Known for its close-knit community, Wartburg provides personalized education through small class sizes and dedicated faculty. It boasts strong programs in music, science, and education, alongside a renowned study abroad program. The college’s commitment to holistic development is reflected in its vibrant campus life, athletic teams, and extensive service-learning opportunities, preparing students to make a positive global impact.，沃特伯格学院Wartburg College大学毕业证成绩单, 美国沃特伯格学院毕业证成绩单在线制作办理, 100%定制WC毕业证成绩单, 办理沃特伯格学院毕业证, 修改WC沃特伯格学院成绩单电子版gpa让学历更出色, 如何办理WC毕业证一比一定制, WC文凭制作, 购买沃特伯格学院毕业证, 购买WC毕业证

【V信83113305】：Founded in 1842, Roanoke College is a distinguished private liberal arts institution nestled in Salem, Virginia. With a beautiful campus set against the backdrop of the Blue Ridge Mountains, it offers a picturesque and inspiring environment for learning. The college is known for its rigorous academic programs, close-knit community, and commitment to personalized education, maintaining a low student-to-faculty ratio that fosters meaningful mentorship. Rooted in its Lutheran heritage, Roanoke emphasizes intellectual growth, critical thinking, and ethical leadership, preparing students to make significant contributions in a diverse global society. Its vibrant campus life, combined with a strong focus on experiential learning and undergraduate research, provides a well-rounded education that shapes both the character and careers of its students.，【V信83113305】做今年新版RC毕业证,制作美国文凭RC毕业证,高端定制RC毕业证留信认证,高端原版RC毕业证办理流程,在线办理RC毕业证offer外壳皮,在线办理RC毕业证本科硕士成绩单方法,如何办理RC毕业证一比一定制,快速办理RC毕业证如何放心,硕士博士学历RC毕业证-罗诺克学院毕业证书-真实copy原件,办理美国-RC毕业证书罗诺克学院毕业证

【V信83113305】：Founded in 1861, Luther College is a private liberal arts institution nestled in the scenic town of Decorah, Iowa. Rooted in the Lutheran tradition, the college provides a rigorous academic environment that emphasizes critical thinking, ethical leadership, and global engagement. Known for its strong programs in the sciences, music, and humanities, Luther fosters a close-knit community where students learn through a challenging curriculum and extensive faculty mentorship. The 1,600 students are encouraged to integrate their academic pursuits with a vibrant campus life, including a renowned music program and numerous outdoor activities in the surrounding bluffs and rivers. Luther's commitment to "the whole person" prepares graduates for meaningful careers and purposeful lives in a complex world.，网上制作路德学院毕业证LC毕业证书留信学历认证, 路德学院颁发典礼学术荣誉颁奖感受博士生的光荣时刻, 硕士路德学院文凭定制LC毕业证书, 100%办理路德学院毕业证书, 没-路德学院毕业证书LC挂科了怎么补救, LC路德学院多少钱, LC路德学院毕业证成绩单原版定制, LC毕业证书, 1:1原版Luther College路德学院毕业证+Luther College成绩单

【V信83113305】：Concordia University, Nebraska, stands as a distinguished private Lutheran institution in the heart of Seward. Founded in 1894, it is deeply committed to providing an exceptional Christ-centered education that successfully integrates academic rigor with faith-based values. The university offers a comprehensive range of undergraduate, graduate, and online programs, particularly renowned for its strengths in education, theology, and healthcare fields. Beyond academics, campus life is vibrant with a strong sense of community, characterized by numerous student organizations, championship athletic teams, and enriching music and arts programs. This close-knit environment fosters both personal growth and professional development, preparing students to become thoughtful leaders and servant-minded citizens in a global society.，【V信83113305】安全办理-康考迪亚大学（内布拉斯加州）文凭CU毕业证学历认证,原版康考迪亚大学（内布拉斯加州）毕业证书办理流程,高端烫金工艺康考迪亚大学（内布拉斯加州）毕业证成绩单制作,硕士康考迪亚大学（内布拉斯加州）文凭定制CU毕业证书,最爱-美国-CU毕业证书样板,硕士-CU毕业证康考迪亚大学（内布拉斯加州）毕业证办理,高端康考迪亚大学（内布拉斯加州）毕业证办理流程,原价-康考迪亚大学（内布拉斯加州）毕业证官方成绩单学历认证,最新康考迪亚大学（内布拉斯加州）毕业证成功案例,康考迪亚大学（内布拉斯加州）毕业证成绩单-高端定制CU毕业证

【V信83113305】：Founded in 1881, Concordia University Wisconsin is a private Lutheran institution located on the scenic shores of Lake Michigan in Mequon. As part of the Concordia University System, it offers a comprehensive education grounded in Christian values, integrating faith and learning across its diverse academic programs. The university provides over 70 undergraduate majors and numerous graduate and doctoral degrees in fields such as health professions, business, education, and theology. Known for its supportive community and personalized attention, CUW fosters both intellectual and spiritual growth. Its beautiful 192-acre campus provides an ideal environment for student life, featuring modern facilities, athletic programs, and a strong commitment to servant leadership and community engagement.，【V信83113305】CU康考迪亚大学（威斯康星州）毕业证成绩单制作,一比一定制-CU毕业证康考迪亚大学（威斯康星州）学位证书,一比一办理-CU毕业证康考迪亚大学（威斯康星州）毕业证,最便宜办理CU康考迪亚大学（威斯康星州）毕业证书,CU康考迪亚大学（威斯康星州）毕业证和学位证办理流程,CU毕业证在线制作康考迪亚大学（威斯康星州）文凭证书,CU康考迪亚大学（威斯康星州）毕业证成绩单原版定制,网络在线办理CU康考迪亚大学（威斯康星州）毕业证文凭学历证书,CU康考迪亚大学（威斯康星州）毕业证最安全办理办法,购买CU康考迪亚大学（威斯康星州）毕业证和学位证认证步骤

【V信83113305】：Bethany Lutheran College, nestled in Mankato, Minnesota, stands as a distinctive liberal arts institution deeply rooted in the Lutheran tradition. With a close-knit community and an average class size of 16, it offers a highly personalized educational experience focused on intellectual and faith-based growth. The college provides a robust curriculum encompassing over 30 majors, from theology to science, all designed to integrate rigorous academics with a Christian worldview. Its vibrant campus life, including NCAA Division III athletics and numerous student organizations, fosters well-rounded development. Committed to shaping both the mind and character, Bethany Lutheran College prepares its graduates for purposeful lives of service, leadership, and lifelong learning.，硕士文凭定制BLC毕业证书, 贝瑟尼路德学院毕业证最简单办理流程, 1:1原版贝瑟尼路德学院毕业证+BLC成绩单, BLC毕业证书贝瑟尼路德学院毕业证诚信办理, 硕士博士学历BLC毕业证-贝瑟尼路德学院毕业证书-真实copy原件, 贝瑟尼路德学院电子版毕业证与美国Bethany Lutheran College学位证书纸质版价格, 哪里买Bethany Lutheran College贝瑟尼路德学院毕业证|Bethany Lutheran College成绩单, BLC毕业证成绩单办理贝瑟尼路德学院毕业证书官方正版, 硕士文凭定制BLC贝瑟尼路德学院毕业证书

【V信83113305】：Founded in 1862, Gustavus Adolphus College is a private liberal arts institution in St. Peter, Minnesota, deeply rooted in its Swedish Lutheran heritage. The college is celebrated for its rigorous academic programs, close-knit community, and commitment to developing well-rounded individuals. Emphasizing values such as excellence, community, justice, and service, Gustavus provides a transformative education that balances intellectual growth with ethical responsibility. Its beautiful 340-acre campus fosters a vibrant student life with strong traditions in athletics, music, and the arts. Consistently ranked among the top Midwestern colleges, Gustavus Adolphus prepares its students for leadership and purposeful lives, upholding a legacy of academic excellence and service to society.，【V信83113305】最佳办理古斯塔夫斯艾道佛斯学院毕业证方式,优质渠道办理古斯塔夫斯艾道佛斯学院毕业证成绩单学历认证,原版定制古斯塔夫斯艾道佛斯学院毕业证书案例,原版古斯塔夫斯艾道佛斯学院毕业证办理流程和价钱,古斯塔夫斯艾道佛斯学院毕业证书,古斯塔夫斯艾道佛斯学院毕业证办理周期和加急方法,古斯塔夫斯艾道佛斯学院毕业证办理流程和安全放心渠道,古斯塔夫斯艾道佛斯学院毕业证成绩单学历认证最快多久,古斯塔夫斯艾道佛斯学院毕业证最稳最快办理方式,网上购买假学历古斯塔夫斯艾道佛斯学院毕业证书

【V信83113305】：Concordia University, Nebraska, stands as a distinguished private Lutheran institution in the heart of Seward. Founded in 1894, it is deeply committed to providing an exceptional Christ-centered education that equips students for lives of learning, service, and leadership. The university offers a comprehensive range of undergraduate, graduate, and online programs, fostering a close-knit community where faculty mentorship is paramount. Known for its strong academic rigor and faithful environment, Concordia seamlessly integrates faith into every classroom discussion. Beyond academics, the campus is alive with vibrant student life, including renowned music ensembles and competitive athletic teams. It truly embodies its mission to help students fulfill their divine purpose.，没-康考迪亚大学（内布拉斯加州）毕业证书CU挂科了怎么补救, 哪里买CU康考迪亚大学（内布拉斯加州）毕业证|CU成绩单, 最爱-美国-CU毕业证书样板, 原版定制CU毕业证书, 高端康考迪亚大学（内布拉斯加州）毕业证办理流程, 美国办康考迪亚大学（内布拉斯加州）毕业证办成绩单购买, 康考迪亚大学（内布拉斯加州）毕业证认证, CU毕业证办理多少钱又安全, 康考迪亚大学（内布拉斯加州）毕业证认证PDF成绩单

【V信83113305】：California Lutheran University (CLU) is a private, comprehensive institution located in Thousand Oaks, California. Founded in 1959, it is rooted in the Lutheran intellectual tradition, welcoming students of all faiths and backgrounds. CLU is known for its strong emphasis on personalized education, fostering a close-knit community where faculty mentorship is a priority. The university offers a diverse range of undergraduate, graduate, and professional programs through its College of Arts and Sciences, School of Management, and Graduate School of Education. Its beautiful Southern California campus provides a vibrant setting for student life, characterized by numerous clubs, NCAA Division III athletics, and a commitment to service and leadership. CLU prepares students for a purpose-driven life of success and significance.，出售证书哪里能购买毕业证, 购买CLU毕业证, CLU加利福尼亚路德大学毕业证办理周期和加急方法, 制作美国文凭CLU毕业证, 加利福尼亚路德大学毕业证制作代办流程, 原版CLU加利福尼亚路德大学毕业证办理流程和价钱, 正版加利福尼亚路德大学学历证书学位证书成绩单, 100%满意-CLU毕业证加利福尼亚路德大学学位证, 加利福尼亚路德大学毕业证成绩单制作

【V信83113305】：Founded in 1861, Luther College is a private liberal arts institution nestled in the scenic river town of Decorah, Iowa. Rooted in the Lutheran tradition, the college provides a rigorous academic environment that emphasizes critical thinking, global engagement, and a meaningful integration of faith and learning. Known for its exceptional music program and strong sciences, Luther offers a close-knit community where students learn and live on its beautiful 1,000-acre campus. The college's distinctive Paideia program connects a challenging core curriculum with interdisciplinary study, fostering well-rounded graduates. With a deep commitment to sustainability and a vibrant student life, Luther College prepares its students for purposeful lives and careers.，【V信83113305】没-路德学院毕业证书LC挂科了怎么补救,LC-diploma安全可靠购买路德学院毕业证,网络办理LC毕业证-路德学院毕业证书-学位证书,加急办LC文凭学位证书成绩单gpa修改,LC毕业证认证PDF成绩单,LC-pdf电子毕业证,最安全购买LC毕业证方法,666办理LC毕业证最佳渠道

【V信83113305】：Concordia University, Nebraska, is a private Lutheran institution located in Seward, known for its commitment to academic excellence within a faith-based community. Founded in 1894, it offers a comprehensive range of undergraduate, graduate, and online programs, particularly strong in education, theology, and healthcare fields. The campus fosters a close-knit, supportive environment with a low student-to-faculty ratio, emphasizing personalized learning and leadership development. Concordia is also a member of the nationwide Concordia University System, integrating rigorous academics with Christian values to prepare students for purposeful careers and service. Its vibrant campus life, including champion athletic teams and musical ensembles, contributes to a well-rounded educational experience.，学历证书!CU学历证书康考迪亚大学（内布拉斯加州）学历证书CU假文凭, 美国Concordia University毕业证仪式感|购买康考迪亚大学（内布拉斯加州）学位证, 制作美国文凭CU康考迪亚大学（内布拉斯加州）毕业证, 网上办理CU康考迪亚大学（内布拉斯加州）毕业证书流程, 挂科办理康考迪亚大学（内布拉斯加州）毕业证文凭, 原价-CU康考迪亚大学（内布拉斯加州）毕业证官方成绩单学历认证, 出售康考迪亚大学（内布拉斯加州）研究生学历文凭, 一比一定制-CU毕业证康考迪亚大学（内布拉斯加州）学位证书, 办康考迪亚大学（内布拉斯加州）毕业证Concordia Universityuniversity

【V信83113305】：Founded in 1881, Concordia University Wisconsin is a private Lutheran institution located on the scenic shores of Lake Michigan in Mequon. As part of the Concordia University System, it offers a comprehensive education grounded in Christian values, integrating faith into its wide array of academic programs. The university provides over 70 undergraduate majors and numerous graduate and doctoral degrees in fields such as health professions, business, education, and theology. Known for its supportive community and personalized attention, CUW fosters both intellectual and spiritual growth. Its beautiful 192-acre campus features modern facilities and offers a vibrant campus life with various student activities, athletics, and service opportunities, preparing students for purposeful lives and careers.，一比一办理-CU毕业证康考迪亚大学（威斯康星州）毕业证, Offer(CU成绩单)CU康考迪亚大学（威斯康星州）如何办理?, 留学生买毕业证毕业证文凭成绩单办理, 硕士文凭定制CU毕业证书, Offer(Concordia University成绩单)康考迪亚大学（威斯康星州）如何办理?, 康考迪亚大学（威斯康星州）毕业证书-一比一制作, 加急多少钱办理CU毕业证-康考迪亚大学（威斯康星州）毕业证书, 康考迪亚大学（威斯康星州）毕业证CU毕业证学校原版100%一样, 出售CU康考迪亚大学（威斯康星州）研究生学历文凭

【V信83113305】：Founded in 1847, Carthage College is a private liberal arts institution nestled on the picturesque shore of Lake Michigan in Kenosha, Wisconsin. Rooted in the Lutheran tradition, the college provides a deeply personalized and transformative educational experience. Renowned for its strong emphasis on undergraduate research, Carthage fosters a close-knit academic community where students work side-by-side with dedicated faculty mentors. The curriculum is designed to broaden perspectives through a rigorous foundation in the liberal arts and sciences, while also offering pre-professional programs. Beyond academics, the vibrant campus life, highlighted by its stunning lakefront location and active student organizations, cultivates well-rounded leaders prepared for a complex global society.，【V信83113305】原版定制CC迦太基学院毕业证书,迦太基学院毕业证书-一比一制作,快速办理CC毕业证-迦太基学院毕业证书-百分百放心,极速办理CC迦太基学院毕业证书,网络快速办理CC毕业证成绩单,本地美国硕士文凭证书原版定制CC本科毕业证书,100%定制CC毕业证成绩单,加急多少钱办理CC毕业证-迦太基学院毕业证书,CC毕业证怎么办理-加钱加急,CC毕业证成绩单办理迦太基学院毕业证书官方正版