Despite evidences to the contrary, chaos does not reign. Jesus does.
The temptation for many believers is either despair or outrage: despair that Christendom is fading, or outrage at the civilization replacing it.
Do not disregard Luther’s early disputations, but appreciate their specificity and recognize their pastoral and theological continuity with his later works.

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God says, “Cross,” and we say, “Glory!” Sometimes – a lot of times – he knocks the glory glasses off our faces.
The implications were clear: Jesus’ death destroyed the things that distinguished people as educated or uneducated, rich or poor, free or enslaved, black or white, pious or godless.
Christmas is, therefore, the beginning of Christ’s earthly ministry, even while he awaits a number of years to gather his disciples and inaugurate his preaching of the kingdom.
The Son of Eve disarmed Satan’s hold on humanity, not with an earthquake, atomic bomb, or brilliant essay, but with his dead body and final words, “It is finished.”
The real question we must ask about God’s will isn’t, “God, command us according to your will and we’ll do it,” but, “God, what are you willing to do for us who can’t do what you command?”
We might not appreciate that God chooses to save us by his word alone, but our discomfort doesn’t make the promise any less effective.
Where Erasmus saw fear and collapse, Luther saw the never-ending comfort of Christ and his gospel.
Terror and even hatred of God are the only things with which divine hiddenness can leave us.
It is a strange irony, but in a world drunk on violence, it is only on the cross of violence that there is hope for peace in our world.
This is a guest article brought to us by Dr. James Isaacs.
I’d like to offer a short reflection on the theme of “worldliness” as it appears in his later work and how that’s connected to an item of his Lutheran heritage: the theology of the cross.
If man can save himself, what need is there for the cross or the Gospel?