When we consider our own end, it will not bring us into a final wrestling match with the messenger of God, but into the embrace of the Messiah of God.
What do such callings look like? They are ordinary and everyday.
This is the third in a series meant to let the Christian tradition speak for itself, the way it has carried Christians through long winters, confusion, and joy for centuries.

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The doctrinal locus for this Sunday is marriage, which points to the greater marriage of Christ and the church or the marriage of Christ and the believer.
A part of our series on Luther's, Heidelberg Disputation.
When we Christians shoehorn Creedal Christianity into any of these ideological positions we obscure the Gospel mingling it with the Law and strip the Good News of its catholicity.
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.
We expect that if it is God’s word, it must have fallen out of the sky on golden plates.
The first course is always humble pie because, at the table, there are just two seats: from humiliation to exaltation.
Hus held that Christ alone grants salvation and that popes do not.
God is the God of failures, for He became one for you. There is no failure of ours that is bigger than Jesus’ cross, no sin of ours that can overshadow the cross.