Do it again, God,” rings the psalmist’s appeal.
Why should we believe Jesus?
It's one thing to hope for a new reality; it's quite another to stand before it, no matter how wonderful.

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God has given us a way out of our plight of “ashes to ashes, dust to dust.” It is the way of the cross.
“In a culture that promotes self-interest, children in church learn that something much bigger and more important than themselves is going on in their midst."
Instead of burning them up with unquenchable fire, He comes in solidarity, to be God with us and God for us. Jesus is baptized into our life, so that He could gift us His life.
Luther accepted Augustine’s view of the church as a mixed body.
This emphasis in Luther also applied to his understanding of the sacraments, and particularly comes out in his writings on the Lord’s Supper in his Large Catechism.
The redeemed are dressed in white robes.
Many Christians (including preachers) have succumbed to the idea that good preaching must be about practical living, and so most sermons are geared to scratch this pragmatic itch.
Music is an inherent part of our humanity as image-bearers of God. And like all gifts, it is meant for the good of the receiver.
We are continuing our summer series on a theology of worship through the lens of language. Before moving forward, let me highlight a few points by way of review.
Like any language, the liturgy has syntax—a structure that provides order and intelligibly communicates meaning through all that is said.
The chief verb of the liturgy is the gift of God’s forgiveness for the sake of Jesus Christ.
Over the next few months, I invite you to join me in looking at what the Bible and the Lutheran Confessions have to say about the subject of worship through the lens of language.