We draw near because Christ our Mediator has gone where we never could, and he has brought us with him.
The Israelite God was different from all the other gods, thus, the worship of Yahweh differed from that of all other gods.
David finally found the truth that it was not his seed of kingship but the promise made to Abraham that made him holy. From that, David refused to be moved and wrote this Psalm by the necessity of the Spirit as the assurance of faith. The law never made a man holy, not even one as robust as David; yet faith did this great thing without lifting a finger.

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Today, the longing for cultural Christianity on both the left and the right hearkens back to an older version of Christendom that was a mixed blessing for the church in the western world. The cultural mediation of Christian views on created order has certainly benefitted the civilization we’ve inherited. But the gospel itself isn’t something that can be reduced to cultural mediation either. Instead, the gospel as a message stands apart from all human accomplishments and achievements, no matter how beneficial they might be.
Christianity isn’t simply a tool to fix social, spiritual, or economic problems. Its claims are much larger, touching upon truth itself and therefore all things and all people.
The testimony of the apostles is not an escapist message in which Christians are redeemed by leaving bodily life behind.
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.
Something Reformation Christians ought to do is familiarize themselves with Roman Catholic theology.
This is the second installment in our article series, “An Introduction to the Bondage of the Will,” written to commemorate the 500th anniversary of Martin Luther’s Bondage of the Will.
Christ is your Good Shepherd, and he has given to you eternal life; no one can snatch you from his hand; your salvation is secure and unlost.
Luther’s famous treatise contains great consolation for Christians struggling with grace, suffering, and hope.
Despite the fact that this could sound strange to modern ears, Luther has an important reason for saying what he does about the Commandments.
Lutherans have a unique heritage that makes teaching predestination doubly difficult.
Curious about what Lutherans mean by “Two Kingdom”? In this short piece John Hoyum sums up the doctrine and some of its potential consequences.
What might Christians of the Reformation tradition think of claims like these about the nature of salvation?