God is not a tool in our hands. He does not exist to serve our goals, our metrics, or our platforms.
The gospel isn’t for the strong but people who know they aren’t.
One great thing about our post-denominational age is that it has opened up opportunities to make common cause with other Lutherans who, despite their differences and eccentricities, can agree on some of the most important things.

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Logos theology is a theology of presence without division. It is a way of unification, of which the incarnation is the greatest visible example.
To say that whoever loves has been born of God is also to say that those who are born of God are recipients of love. They do not have God because they love but because they are loved.
“There,” the Queen said, “That’s so much better than talking, isn’t it?”
There is no true “self” apart from God. Anything so surmised is caught up in the meaninglessness that is death.
We cannot overstate that no person outside the Bible has been as influential to Christian theology as Augustine.
The promise here is that God is present with us in our troubles, issuing commands to save us before we ask. God does not ignore our suffering and cries.
There is perhaps no better observation about the nature of anxiety and depression than its fundamental desire for avoidance.
You might not know it, but every Christian hopes for the day when their faith will die. Really. I promise. Faith’s death is our celebration.
The best we would have to look forward to, without Jesus, is a society dedicated to addressing problems and working through them.
Grace does not emancipate us from any requirement of obedience. Rather, grace allows Jesus to be obedient on our behalf that the righteous demands of the law can be fulfilled.
Jesus offers to the anxious soul the one thing it ironically wants: certainty of the good.
There is joy in Lent, but it is the kind of joy that comes in being made whole.