“If the Son sets you free, you will be free indeed” (John 8:36).
How do the words “The righteous shall live by his faith” go from a context of hope in hopelessness to the cornerstone declaration of the chief doctrine of the Christian faith?
As soon as people understand what crucifixion means, the cross becomes offensive.

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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.
Nuance and subtlety have been replaced with scorched-earth contempt. It is us versus them. Compromise is not an option. Jesus, however, would have none of it.
This week, we are grateful to publish a series of sermons from our beloved late Chaplain, Ron Hodel. This is the fifth installment of that series.
There is comfort and joy that while one is now at rest from his labors, the Lord of the church continues to ensure that the good seed is sown, watered, and cared for.