Author: Trent Demarest

Tomorrow, May 10, is the last Sunday of Easter, called Rogate. The bulletin has been uploaded to the “Boniface Group – Worship and Catechesis” shared Google Drive folder and to the Holy Trinity Gem County Telegram channel.

(If you missed the post that announced this project, you can catch up by reading it or listening to this podcast episode.)

“Rogate” means “pray.” More literally it means “ask,” which is even better, because this reminds us that the essence of prayer in the narrow sense is petition, that is asking.

The Small Catechism:

What is the Introduction to the Lord’s Prayer? Answer: Our Father who art in heaven.

What does this mean? Answer: God would by these words tenderly invite us to believe that He is our true Father, and that we are His true children, so that we may with all boldness and confidence ask Him as dear children ask their dear father.

The Gospel according to St. John:

Ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full. (16:22-24)

The Last Sunday of Easter

Just to get this out of the way: Rogate really is the last Sunday of Easter. The following Thursday (May 14 this year) is the Feast of the Ascension. Ascension, not Pentecost, marks the end of the season of Easter. Ascension has its own ten-day season leading up to Pentecost — or Whitsunday, as it is customarily known in some churches.

Easter is forty days long. It is not fifty days long. Every calendar-respecting Christian in the West knew this until the homosexual Jesuit higher critics that I mentioned in the last post decided to move Chesterton’s Gate. This means that the Sunday following Rogate, called Exaudi, is not a Sunday of Easter. That is OK. None of this is worth dickering about on the internet. But it is true, and if you want to know what Old Lutheran practice is . . . well, I’ve just told you.

Luther’s Catechism Hymns

Martin Luther wrote many wonderful hymns. The one that most everyone knows, “A Mighty Fortress is Our God,” is indeed excellent, but it is not his best hymn. It’s hard to say which is best, but it might be “O Lord, Look Down from Heav’n, Behold.” If you enjoy the Stone Choir podcast, or if you’ve ever hate-listened all the way to the end of an episode, you have heard an electronica version of this hymn’s melody as the outro.

Luther wrote hymns for each of the five chief parts of the Catechism. Here they are:

1. The Ten Commandments: “That Man a Godly Life Might Live” (TLH 287)
2. The Creed: “We All Believe in One True God” (TLH 251)
3. The Lord’s Prayer: “Our Father, Thou in Heav’n Above” (TLH 458)
4. The Sacrament of Holy Baptism: “To Jordan Came Our Lord, the Christ” (ELHB 401)
5. The Sacrament of the Altar: “O Lord, We Praise Thee” (TLH 313)

On Rogate, it is customary to sing the Lord’s Prayer hymn, “Our Father, Thou in Heav’n Above,” so you will see it appointed as the chief hymn in the bulletin. If you need help learning the melody, the Lutheran Kantor project is here to help:

Luther’s hymns inspired the great Evangelical-Lutheran composers and organ masters of the Renaissance and Baroque eras: Demantius, Praetorius, Schütz, Scheidt, Pachelbel, Böhm, Buxtehude, Crüger, Telemann and, of course, the greatest of them all, Bach.

Short motifs drawn from hymn tunes (some Luther composed, others he adapted) were developed, adorned, and embellished by these and other composers into longer works. Sometimes an entire line of melody would receive the same treatment. J. S. Bach would often use an entire chorale as the basis for a cantata.

The results of such wise master building have endured throughout the centuries as the most sublime music ever created: vessels of lament to chasten and soothe contrite hearts, offerings of praise and thanksgiving — all of them catechesis for Christian minds and hearts, words of faith and of good doctrine drawn from the Scriptures, able to make one wise unto salvation through faith which is in Christ Jesus.

Take Georg Böhm’s Vater unser im Himmelreich, for example.¹ This is the most beautiful thing you will ever hear played on a pipe organ — provided that it meets the standard set by the late great Wim van Beek.²

The Martinkerk’s west-gallery organ is one of the most famous church instruments in the world. The video below features some impressive visuals of it. But hang fire, anon — you’re going to want to save this for when you have about five minutes of uninterrupted dead quiet. Make sure you have earbuds or headphones with good low end or an audio setup with a decent subwoofer.

There is a bit of fry in the video. But there is no fry in this Telegram playlist of the full album of van Beek’s recital, from whence the recording of Vater unser was taken.

Singing “Our Father, Thou in Heav’n Above” as the chief hymn is indeed a fixture of Rogate Sunday. But if you’re looking at the bulletin³, you will notice something else way before you get to the chief hymn. In fact it will be the first thing you notice, after the lovely cover art:

Singing the Litany

The opening hymn, Invocation, Introit, and Kyrie are gone, and in their place is this long thing, which you may or may not recognize. And since the only labels in our bulletin are placeholders, you might not know that this thing is called “The Litany,” sometimes “The Great Litany.”

A lengthy digression on the history of the Litany at this juncture would be tedious, so I won’t make one. Check the footnote.⁴

For now:

• The Litany is old.
• The Litany is a long prayer. It is best sung. “He who sings prays twice,” St. Augustine says, and he’s right.
• Over time the Litany was embellished with un-Christian things like invocations of the saints.
• I am not going to debate you on the invocation of the saints, and if you compose an essay about it in the comments, you will have wasted your time. Repent, or you are going to waste an eternity.
• Martin Luther, the pious servant of God raised up by Him to reform His Church, purged the Litany of its un-Christian accretions. He published a German version and a Latin version.
• The version in the bulletin is #661 in The Lutheran Hymnal. It is a translation of Luther’s Latin Litany. It is slightly more prolix than the German version.⁵
• This version (below) is #368 in Walther’s Hymnal.⁶ It is a translation of Luther’s German Litany. The differences from the one in TLH are minor, e.g., it keeps “Kyrie Eleison” in Greek at the beginning and the end. I set it to the same melody, so it should still work as a guide. This was recorded in 2019 when I was headmaster of Trinity Lutheran School in Cheyenne. I’m a little surprised to see it up still.

• You should buy Walther’s Hymnal, even though it is expensive ($43.99).⁷ New is the best price, unless you are one of the three people who will save $2.67 by buying one from Alibris.
• It is customary to pray the Litany in church on St. Mark’s Day (April 25), on the three so-called “rogation days” in between Rogate Sunday and the Feast of the Ascension, during Lent, and at various other times.
• It is customary for some children (for example, my children, and soon yours) to sing the Litany to themselves while they while away a half hour in the Fisher-Price swing on a breezy summer day.
• The version of the Litany published in the Lutheran Service Book has been bowdlerized, like virtually everything else that appears between its covers.⁸

In future years at Holy Trinity, if the Lord tarries, we might mark the three rogation days with the corporate praying of the Litany at Matins or Vespers. For now, we are marking Rogate Sunday in this way. (We also pray it at Matins from time to time.) When the Litany is prayed at the beginning of the divine service, it takes the place of the entrance rite. Think of it as an extended Kyrie.

Here is what I want to leave you with:

The hymns and prayers of the Church belong to you. You can learn to sing the Litany. Like all Christian hymns, it is a thing to be prayed, sung, and in all ways taken to heart, not passively consumed as a product.

“Look at this video of this Russian monk singing the Litany, so based”

Do not do this.

Flee every form of spiritual voyeurism as if it were the devil himself. Exorcise the low-rent demons of para-spirituality through prayer and fasting. Sing and pray. Pray and work. Fill your mind and heart with the Word of God through songs, hymns, and spiritual songs. Paul and Silas were not watching videos of Russian monks in the Philippian jail: they were singing from what they had stored up in their hearts.

Taking the time to learn the Litany and singing it : catching a trout, cleaning it, panfrying it on the bank, and eating it⁹ :: watching videos of other people performatively praying : ingesting Swedish Fish Oreos through an abdominal feeding port.

Experiencing target confusion? Don’t know where to start?

Every week, there will be recordings of two or three great hymns in the Google Drive folder and the Telegram channel. Use those in conjunction with the weekly bulletins to learn the hymns. In time you will find that their words have become part of the furniture in the room of your heart.

Amen, that is, So shall it be.
Confirm our faith and hope in Thee
That we may doubt not, but believe
What here we ask we shall receive.
Thus in Thy name and at Thy Word
We say: Amen. Oh, hear us, Lord!

+SDG+

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Thank you for reading. The Boniface Group is the mission society of Holy Trinity Ev.-Lutheran Church of Gem County. If you would like to support our work, you may do so here. (Crypto options coming soon.) To learn more, visit our homepage and start reading from the top. Thank you, and God bless you.

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Footnotes

1. This particular composition is entirely instrumental, but it still serves the catechetical function described. How? Well, it’s based on a hymn which is based on the Lord’s Prayer, which is the prayer that Jesus taught us, His disciples, and commanded us to pray. It’s all woven together. ↩︎
2. Some organists, while technically very talented, lack the spirit of the great Orgelmeistern and are thus unable to connect with the soul of the Baroque literature. Van Beek was not one of these moist robots. ↩︎
3. If you want the Google Drive link to a pdf, here it is — I don’t think that will dox you, if that is a concern, but I don’t know for certain. Use a private tab or something. If you want a link to the file on Tele, here it is. Same caveat. If we purchase a higher-tier WordPress plan in the future, this won’t be necessary. ↩︎
4. “The German and Latin Litanies became very popular and were seen by Luther, the Reformers, and their heirs as a core component of their life of worship and faith. All over Reformation and post-Reformation Germany, the Litany appears to have been sung once or twice weekly (Friday and in some places also Wednesday). It thus must have been extremely well known, probably well loved, and certainly well ingrained into the minds and hearts of all Lutherans. In his detailed study of early Lutheran worship practice, Joseph Herl notes that the German Litany was the fourth most popular ‘hymn’ in the church orders that he investigated” (Benjamin Mayes, “Restoring the Great Litany in the Lutheran Church,” CTQ 81 [2017]: 321-330). Unfortunately pdf is the only available format for this one, so do what you must (take the Kindle Scribe pill, bros). It’s an enjoyable read. ↩︎
5. The version in TLH does not include music for the minister or leader of the prayer. The urban legend reason for not printing these parts — here or anywhere else in TLH — is that it was a cost-saving measure during the war (TLH was published in 1941). Maybe this is part of the reason why the Litany was not much used in American Lutheranism. I don’t know. Whatever the case may be, the version in the bulletin is from The Music for the Liturgy, a small volume published in 1944. You can guess what’s in it. It has the music for the minister’s part of the Litany (and much else besides). You’re looking at what they call a “rare find.” ↩︎
6. This is not a real hymnal name; it is just what CPH decided to title it instead of “Church Hymnbook for Evangelical-Lutheran Congregations of the Unaltered Augsburg Confession,” which is what it’s called in German (but in German). Around here we just call it the KGB, short for Kirchengesangbuch. ↩︎
7. I will talk more about this later, but frankly you can see for yourself when you open WH and compare it to modern Lutheran hymnals, especially to the Lutheran Service Book, published by CPH in 2006, q.v. footnote 8. WH slots into the “This Is What They Took From You (And They Are in the Process of Taking Even More, And, No, It Won’t Make a Difference Who Wins the Missouri Synod Presidency This Summer)” file with a resounding thud. ↩︎
8. Published in 2006, LSB is the consensus hymnal. Which consensus? You pick. In the Litany, “to preserve all women in the perils of childbirth” has become “to grant all women with child, and all mothers with infant children, increasing happiness in their blessings” — not a bad sentiment, but why the replacement? “To set free all who are innocently imprisoned” has become “to free those in bondage” — a very bad sentiment, if you think about it. “To have mercy upon all men” has become “to have mercy on us all” — the classic feminist edit. Truth be told, the entire LSB suite of liturgy and hymnody is so inimical to true Lutheran piety that you would think it had been designed with the sole purpose of emasculating the churches of God. The purpose of a system is what it does, and this is what LSB has done and continues to do. ↩︎
9. If you don’t like fish, substitute a tasty vertebrate of your choosing. ↩︎

[Audio Version]

On Monday, March 23, we made the following announcement over on X:

We will be publishing resources for family and group devotions after Easter. Meeting regularly for prayer, Scripture-reading, etc., on the Lord's Day is the first step in the process of discerning the possibility of establishing a congregation.

— The Boniface Group (@bonifacegroup) March 23, 2026

Today I’m going to describe what these resources will be and tell you where you can find them every week. Before I do all that, I’m going to set the frame a bit with some comments on the general situation faced by right-wing Christian men.

This is a somewhat lengthy post. You’ll need about fifteen minutes.

God bless.

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There has been a significant uptick in interest in churchgoing among right-wing men in recent years.

Correlated with this, and over the same rough span of years, my circle of friends and acquaintances has become a de facto “church finder” network. It is rare for a week to pass in which I do not receive direct or indirect requests for assistance in this regard. Conversation with mutuals confirms that my experience is not unique — far from it.

This is a wonderful thing. God be praised for it.

I’m not going to waste my time and yours by giving a definition of the term “right-wing” or a history of politics since the war or a history of Christianity in America since the same war. I’m simply going to build a basic profile of the sort of man who asks someone like me to find him a church.

Such a man . . .

1. generally speaking, is White.
   
2. understands that liberalism is not merely a set of viewpoints roughly corresponding to a preference for the Democratic Party in electoral politics, but is much more like adherence to a New Global Religion.
   
3. is fed up with the creeping liberalism of his local congregation, which matches the creeping (or lurching) liberalism of the “church body” that his congregation is part of/associated with
   
   – or –
   
4. hasn’t been to church in a long time; has recently become convicted about this; wants to start going again, but a cursory search and a few reluctant visits have revealed that the liberalism described in (2) is deeply embedded pretty much everywhere
   
   – or –
   
5. has never been to church (but, being an American male in the Current Year, knows what church tradition his family hails from) but wants to start going, but . . . a cursory search and a few reluctant visits have revealed that the liberalism described in (2) is deeply embedded pretty much everywhere.
   
6. has done enough research (maybe listened to some podcasts, maybe read some things) to know that he is at least somewhat interested in Lutheranism.

Last but not least:

7. thinks cracking a few beers with John Chrysostom, Vlad Țepeș, and Martin Luther sounds like a great time.

But we have a problem:

The Problem

Any organization not explicitly right-wing sooner or later becomes left-wing.¹ Most congregations and church bodies are not explicitly right-wing. They have not been for a great while. Ergo, they have become left-wing.

The grim reality is that they are almost universally controlled by cabals of men whose contempt for the beliefs of their nominal fathers in the faith (except within the very narrow bounds of confessional theology) is quite open.

These men are in fact explicitly not right-wing, and they want to make sure everyone knows this. “We need to admit that Luther said a lot of awful things.” “Dabney was a product of his time.” “Their theology was gold, but the rest of their beliefs were terrible.”

By and large, the men in the pews are familiar with this state of affairs. It is the one they know best; more likely it is the only one they know.

The number of men alive today who remember anything substantially different is small and rapidly dwindling: they are senior citizens. Of these, the majority greatly prefer how things are to how things were. Indeed, many of them helped destroy the old ways — and they are quite proud of it.

For example: most men in the Lutheran Church – Missouri Synod (LCMS) over the age of 60 approve of female suffrage in congregational assemblies (“She’s a pistol, ain’t she?”), and of this number, many recall with pride how they were part of the (all-male) vote to enfranchise the women sometime in the 80s.² If you doubt this, go and ask one of them — they are quite thick on the ground in your average LCMS church, so it shouldn’t be difficult to find one (or twenty).

But I digress. Because the men in the pews are familiar with this state of affairs, they tend to want to conserve it, even if unconsciously. They are, at the end of the day, conservative about what they know best, i.e., the moral norms of the post-WW2 consensus. Which is why they are called “conservatives” . . .

. . . and why they are worse than useless in the general effort to rebuild, reinstitute, and reenshrine the basic civilizational goods that have been destroyed, deconstructed, and desecrated — and that is the case even if they recognize that their churches (and their families, and their country) are on a bad path.

All of this is a problem because it means that nine times out of ten, when anon gives me his ZIP code, I cannot in good conscience send him to the nearest Lutheran church, because it is a den of liberalism.

Even if the church “does the liturgy.”

Even if it explicitly identifies as “confessional.”

I grew up in the LCMS, so the LCMS church locator is where I look first. When my results are grim — again: about nine times out of ten, they are — I query my (W)ELS friends. Sad to say, but this doesn’t usually improve the score.³

What about the one time out of ten that I tell anon “yeah, go visit St. Paul’s”?

In that case I know that the pastor would not persecute him for being right-wing.

That’s it. That’s the low bar. And most Lutheran congregations cannot clear it with a running start.

“Then why are you Lutheran?”

Because Lutheranism is true, and I have super low time preference.

The real question is, how are you, someone who maybe also believes that Lutheranism is true, going to go to church if the only option within two hours is pastored by a nerdy hireling who fantasizes about putting men like you under discipline for recommending the Stone Choir podcast to your friends?

For the sake of brevity, I will not deal with the “uh, that’s Donatism” flag that sometimes gets thrown at this point. I will simply note that it is bogus. It proceeds from ignorance or stupidity or both, and you should ignore it.

Thou shalt sanctify the holy day.

Are you alone, with no family or friends? Plan and build for the time when you are not. Begin setting aside time on Sunday, as the Lord’s Day and chief Christian holy day, to pray, read Scripture aloud, and sing (or read) some hymns.

To help you do this, I’ll be posting a modified version of our Sunday bulletin on the Holy Trinity Gem County Telegram channel and in this Google Drive folder every Friday night.

I would highly recommend printing it out. It’s going to run between two or three sheets double-sided, sequenced so that you can fold the stack and have a neat little 5.5″ x 8.5″ booklet that’s 8-12 pages long.

If at all possible, print it out. If you can’t, you can’t. But the more offline and offscreen you can be during this time, the better. My personal recommendation is that you do not try to “gather” with others via webcam, voice call, etc. That isn’t gathering. If you can’t gather yet, because it’s just you, then embrace the time of exile that you find yourself in as a blessing from the Lord. Hug the cactus.

The basic inkjet printer I picked up at a garage sale for $10 — a Canon TR4720, looks like it retails for $100 — prints double-sided. I don’t know very much about printers, but from this I infer that double-sided printing, even with basic inkjets, is a common feature.

That said, if you have to read things from your phone, then do so with a good conscience. It’s tough out there.

Maybe you’re not alone. Maybe you have a family or some local friends or roommates. If so, do all of the above with them: set aside time for prayer, hymns, and the recitation and reading of the psalms and other passages of Scripture.

What about a sermon? Much could be said here. For now, I will suggest that you read something. There are several resources that I would recommend. As before, I would advise against piping something in digitally on Sunday morning. As edifying as that may be, save it for another time.

Instead, read aloud . . .

• One (or both) of the devotions of N. J. Laache (these are shorter) (serial Tele channel)
• One of Martin Luther’s postils (sermons) (Church Postil pdf and epub) | (House Postil pdf and epub)
• The catechetical expositions of Johann Spangenberg (hard copy)
• One of C. F. W. Walther’s sermons (Year of Grace, Part 1) | (Year of Grace, Part 2)

All of these are going to be expositions of the lessons appointed for the day.

Appointed for the day by whom? By your Christian ancestors, anon — by way of custom, not of law.

At Holy Trinity we use a lectionary, or system of weekly appointed readings, corresponding to what is called the Church Calendar. To be very brief: this lectionary is largely the same one that prevailed throughout northern Europe since the time of Charlemagne’s reforms in AD 800. Virtually all lectionary-using Christians in the West used the same one until the 1960s, when some homosexual Jesuit higher critics persuaded the followers of the papacy to start using a different one. For reasons which we won’t get into today, most of the other calendar- and lectionary-respecting Christians in the West followed suit, post haste.

That said, the revised version of the new lectionary, called the Revised Common Lectionary or Three-Year Lectionary, is not evil (but it has certain problems). The Word of God is still the Word of God. If you prefer this new lectionary, that is fine. That said, we do not use it. We use the old one, so if you’re going to start using our weekly bulletins to help you get things up and running where you are, you’re going to use it, too, or you’re going to spend an awful lot of time retrofitting things, at which point it might not be worthwhile.

“I think using a lectionary and church calendar are strange fire and the sin of Jeroboam, and I think the same thing about hymns that aren’t from the psalter. Your bulletin violates the Second Commandment.”

Well, you’re wrong, but don’t go against your conscience. There’s probably not a whole lot for you here, to be honest. God bless you as you go about worshiping Him according to the dictates of your conscience.

The Lord’s Supper

You should hold off on celebrating the Lord’s Supper until a congregation is formally established, which act should entail the calling of regular ministers. This gets into other topics which we will address here eventually, but not today.

Lord willing, you will get there. But a journey of a thousand miles begins with a single step. For the moment, we are just focusing on squaring up the compass and taking those initial steps.

Miscellaneous Notes

1. Everything is meant to be done out loud. Yes, even if you’re all by yourself.
2. In the bulletin, italics are ordinarily sung. Plain italic is the part of the minister or leader. Bold italic is everyone together.
3. We will eventually provide guidance on chanting and singing. For now, if you don’t know how to sing what’s in front of you, just read it.
4. The various parts of the rite are not labeled in our bulletin. Upon seeing our bulletin, a friend of mine described it as very “Spartan.” He’s not wrong. But it works for us. (It also helps us save on ink.) For you who may be coming from the outside, it might be confusing at first. But I would submit that taking an inductive, gradual approach to learning what each of these different parts is called will pay dividends in the long run. At some point I will publish an outline and explanation. For now, just take it as presented, as an organic whole.
5. Some churches include an Old Testament lesson during the Sunday service. We do not, because we read and study the Old Testament congregationally at a different time on Sunday. If you want to include an Old Testament lesson, use the suggested lessons here. In fact that page should be a very useful resource just in general.
6. We use the Authorized (King James) Version for the New Testament — not because we think other versions aren’t the Bible, but because it comes from the most stable NT textual tradition (the Textus Receptus, 98-99% overlap with the Majority Text), and because we find it to be beautiful and reverent. We like it. You might not. That is fine. If you don’t, use a version of your choosing instead.
7. Yes, anon, we use the Septuagint for the Old Testament— Lancelot Brenton is preferred. That said, for the various psalm verses interspersed throughout the rite, if there is no material difference, we generally stick with the AV.
8. We review the Small Catechism every Sunday before the sermon, two questions at a time. Each question gets repeated two weeks in a row. (Old Missouri inside baseball: we use the text of the old 1912 catechism from Concordia Publishing House because it is in the public domain, and there are things about it that we prefer to the 1943.)
9. Third sex Dunning-Kruger Lutheran liturgy spergs keep walking. Every modification I made was conscientious and deliberate. Does it make you mad? No one cares.

Lighting the Beacon

As the OP states, meeting regularly for prayer, Scripture-reading, etc., on the Lord’s Day is the first step in the process of discerning the possibility of establishing a congregation.

If you do this with a core group consistently for the better part of a year, you are ready to start that conversation.

But how do you assemble that group? How do you find your fellows? How do you establish concord?

That will be the topic of the next installment, which, since it will require less in the way of introduction and ramp-up, should be forthcoming much sooner.

+SDG+

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Thank you for reading. The Boniface Group is the mission society of Holy Trinity Ev.-Lutheran Church of Gem County. If you would like to support our work, you may do so here. (Crypto options coming soon.) To learn more, visit our homepage and start reading from the top. Thank you, and God bless you.

✠

Footnotes

1. “Robert Conquest’s Three Laws of Politics,” Isegoria; July 11, 2008. ↩︎
2. The Missouri Synod in convention voted to allow female suffrage in 1969, but adoption by congregations rolled out gradually over the course of succeeding decades. ↩︎
3. “Wisconsin Evangelical Lutheran Synod” and “Evangelical Lutheran Synod,” two small Lutheran synods that are in communion with each other but not with the Missouri Synod. (W)ELS congregations are a lot fewer and further between than LCMS ones, and although they do not formally allow women’s suffrage . . . well, they wish they did. So the women just rule them through the usual means: by dominating their whipped husbands. Ultimately liberalism dominates in (W)ELS congregations just as much as in LCMS congregations. Exceptions are exceptional, just like they are in the LCMS.
   
   To round things out: I don’t bother checking AALC congregations, and there is a snowball’s chance in hell that anon is near a micro-synod church or an independent one that’s any good — most of these are just LCMS or (W)ELS in miniature with no realistic plan for perpetuating themselves. But there are a few that are very good, with more shrewd and sanguine leadership, and I have sent men to them. ↩︎

Some wag put my name down as a signer of the Antioch Declaration. For the record, I did not sign it, and furthermore I never would. I also do not reside in “Emmet” (the town’s name is spelled “Emmett”).

I would appreciate you sharing this post. Thank you!

It has come to our attention that someone has put the name of one of our directors on the list of signatories to the "Antioch Declaration."

Trent Demarest did not, and does not, subscribe to the Antioch Declaration, nor does St. Boniface Lutheran School of Western Idaho.

— The Boniface Group (@bonifacegroup) November 23, 2024