One might say that the first statement of the Reformation was that a saint never stops repenting.
Wisdom and strength require bootstrap-pulling and the placing of noses to grindstones.
“If the Son sets you free, you will be free indeed” (John 8:36).

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The place where it is most difficult for us to accept God’s will is when suffering, calamities, and finally, death itself.
The kingdom of God has a proper name, and his name is Jesus, Son of God, Son of Man.
Since the law is our mother-tongue, we naturally assume it’s the only language that exists; this ceaseless, damning voice reminding us that we are not all that we should be.
Our prayer confesses that God’s abode is beyond us, yet ever so near for the prayer presupposes that we are being heard, even in our sighs and whispers.
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God’s plans and purposes for this world aren’t dependent upon us. They’re dependent upon him. This means our faith is liberated.
Bonhoeffer was in the unenviable position of trying to break a spell. The spell was the Nazi crisis, where the totalitarian state threatened the church, and yet to many, seemed to be saving the culture and nation from mortal dangers.
So, what do we pray? What do we say? In times of fear, in times of chaos, in unprecedented times, we pray and say the words that have been written on our hearts.
As a parent listens for the cry of a hurting child, our heavenly Father waits for our cry of weal and woe.
In our transactional view of our faith - “If I don’t… then God won’t.” “I need to, so God can” - we are seriously underestimating who we are dealing with.
This tale of two professors has a common theme, plot, and denouement - the good news of the one true story, Jesus Christ crucified for you.
Jesus is our sympathizer, our propitiation, and our advocate. We will be tempted but God will provide the way out, the way out is Jesus, the one who died for our sins.