We needn’t fear statistics and studies as palm readings into a certain future. God is God, and his Spirit is alive through his Word.
Christ does not hide his wounds. He offers them.
The church does not await a verdict; she proclaims one.

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With Christ as the pioneer and perfecter of our faith, the future is secure already. It’s solid right now, even when the cords seem to be fraying.
God is in control, but God is also in relationship with His children and asks us to pray, to lament, and to ask Him to change His mind as we participate as the Bride with our Bridegroom.
This is not just a pericope about hereditary sin and actual sins, nor is it providing a pattern for prayer. It is fundamentally about God our gracious Father and His promise to hear us, answer us, and provide for us.
History is the painful realization that we aren’t the ones who can save the world but, rather, we’re the ones who get saved.
In the place of God, Marx sets the material, autonomous, self-creating man.
But it is not always helpful to create tidy categories of good and bad and to say, “Stop being ‘a Martha’ and do a better job of being ‘a Mary.’” That is a dangerous sermon to preach. In doing so, we can fall into the very thing we see Martha doing.
The parable of the Good Samaritan is both a call to faith in Jesus and a call to love our neighbor.
The worship service is less like servants entering the throne room to wait on the king’s needs and more like a father joining his family around the dining room table.
Despite the very real obstacles and difficulties, this entire scene is marked by God’s gracious work.
Because of Jesus, God always hears our prayers, and he always responds to them in love–regardless of the quality or quantity of the one speaking them.
There’s no possibility of understanding the grace of Romans 6 and the glory of Romans 8 unless you identify with the excruciating struggle of Romans 7.
FLAME uses Scripture and church history to argue that baptism is a gospel gift, not our work.