When Jesus washes you with baptismal water, you can rest assured that the Lion of Judah is on the move.
The life we are trying to manage, improve, and secure is not something to be mastered. It is something to be surrendered. And this is where everything changes. Because in Christ, the approval we are seeking has already been spoken.
It is within this charged atmosphere that Luther’s writings take on their full significance. His responses to the Turkish threat were not merely reactions to military events; they were rooted in a deep theological reflection on the nature of God’s rule over the world, the responsibilities of Christian rulers, and the role of the Church in times of crisis.

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What we discover in O’Connor’s stories and Martin Luther’s theology is that God’s grace is elusive because the human heart is resistant to it.
This is an excerpt from “The Alien and the Proper: Luther's Two-Fold Righteousness in Controversy, Ministry, and Citizenship,” edited by Robert Kolb (1517 Publishing, 2023). Now available for purchase.
The answer to our messages is God's "yes," Jesus, who sends his preachers to proclaim that there's no place for us now other than in the grip of our God and Savior.
That great truth of creedal Christianity – that God is man in Christ – is not set forth for our speculative enjoyment.
When we pray to Jesus, we pray to the King's right hand. We know one who has the Father's ear, respect and trust. And the one who intercedes for us is still one of us, with nail-pierced hands.
Hains offers a novel yet simple contention: Luther is most catholic where he is boldest.
God is not calling us to “grow up.” He is calling us to dependence.
Whatever else may be said of Advent, it is above all devoted to making Christ known as the Lord who condescends to come as Brother to and Savior of sinners.
The mind-blowing part of this entire story, though, isn’t that only one leper came back to “give thanks,” but that the Lord Jesus healed all ten knowing full well that only one would come back.
Our God is a living God and he listens to our cries for help.
If a key part of the Reformation was placing God’s Word back into the hands of the people in a clear, understandable way, then John of Ragusa can be called a “Prometheus” in his own right.
When the Reformers read the Bible (especially when studied in the original languages), they found a God who was gracious and merciful for the sake of Christ.