The gospel isn’t for the strong but people who know they aren’t.
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.
Pride builds identities that leave no room for grace.

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If it's not Christ Jesus "for you" they're not delivering the Gospel to you.
This short series has attempted to show that many, if not all, of the attempts that have been made to reveal or identify tensions or error in Melanchthon’s theology.
In 1534, Melanchthon was invited to France to defend the Lutheran position to King Francis, who seemed to favor the Reformation.
Henry found Melanchthon to be a more moderate voice and was eager to discuss theological matters with the young, increasingly famous and respected academic.
If we are saved by faith, if it is by faith that we have life in His name, what do the sacraments have to do with it? The answer is: everything.
I believe it’s no small charge to assert that there’s a massive problem in the majority of America’s pulpits.
Throughout his life, Melanchthon was embroiled in quite a few internal as well as external controversies.
At the same time, in the late 1520s and early 1530s, Melanchthon’s theology became utterly reliant on the idea that justification is a purely forensic act whereby the unjust sinner is declared just on account of Christ (propter Christum).
Prior to the diet, the outlook for the new evangelical protestors was far from hopeful.
You have suffered your son to come unto Jesus; but fathers, don’t let him die!
Beginning in 1519, Melanchthon began to develop his theology.
The work in question was entitled the Loci Communes Theologici, or Common Topics of Theology.