The thief is the prophetic picture of all of us, staring hopelessly hopeful at the Son of God, begging to hear the same words.
The Solas are not just doctrinal statements. They are the grammar of Christian comfort.
For English speakers, no Reformer comes close to Tyndale in terms of measurable impact.

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A part of our series on Luther's, Heidelberg Disputation.
Right now (and I would add, for quite some time) there has been a debate within Christianity about the whole issue of culture.
Prechers translate as a calling. Called by God, they are given a message, and for most of their hearers it is to one degree or another a message in a language from afar, with strange concepts, sometimes with a more familiar ring, sometimes with a strange sound.
God preaches a concrete word to us in the present tense. We hear the Good News that Jesus is God’s mercy for us.
Life is certainly unfair. But in Christ, at least in part, we rejoice at such a notion. Grace, that great descriptor of God’s devotion, is a word that only finds its purpose, only exists at all, because it exists as a response to guilt.
I have a confession: I don’t believe the Bible is true because it says it’s true.
Hus held that Christ alone grants salvation and that popes do not.
Advent accents preaching, making known that it is the Lord who comes to bring salvation, to proclaim this in all the earth.
A Roman execution device isn't exactly a picturesque scene of divine love on display.
That’s where a true encounter with God leaves you. Unable to point the finger at anyone else, all you can do is fall on your face, confess your sin, be absolved, and join the angels in singing, “Holy, holy, holy.”
The miracle of Pentecost is not obvious; it is the miracle of faith created through the preaching of the word of the cross.
In Martin Luther's Small Catechism he borrows a line from St. Augustine about what defines a "god."