“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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God gives us the power and authority to proclaim the forgiveness of sins to burdened sinners who entrust us with their pain, guilt, and defeat.
The sign of the cross, according to the earliest centuries of Christians, is “the sign of the Lord,” and every baptized Christian was “marked” with it.
The law had to have its way with the expert to bring him around (and back) to Abraham's response.
In Memory of My Friend, James Arne Nestingen
Hains offers a novel yet simple contention: Luther is most catholic where he is boldest.
By his first Advent in the flesh, through his second Advent with bread and wine and water and Word, we await his third Advent at the end.
We will not become hopeless because the Lord is with us.
When the church is a political actor, the gospel doesn’t have the final word.
While the world is full of horizons and endpoints, for Christians, there is always tomorrow, and there are people in that tomorrow waiting for us as we wait for them.
We ache in eager anticipation as we see Christ in action and as we take in the snapshots of his life, death, and resurrection.
Help comes for those who cannot help themselves. When we bottom-out and come to the end of ourselves, that is where hope springs.
You are the friend in low places. It’s only from this place that you are free to look outside yourself for the remedy to the issues that plague you and humanity.