Living by faith has never been about what we bring to the table. It has always been, and always will be, about what God does for us when we can’t do anything for ourselves.
The entire history of Protestantism is downstream of a goldsmith in Mainz figuring out how to cast identical pieces of lead type in less than a minute.
When we despair of ourselves, we repent of these self-justifying schemes and allow ourselves to be shaped by God, covered in Christ’s righteousness, and reborn with a new heart.

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The anticipation of Advent is supposed to build us up, not make us exhausted.
Lewis once pointed out that Christianity does not begin by telling us how to behave, but by telling us what is wrong.
Seek moments of silence, and use them to listen and ponder.
Christianity doesn’t start with our speculation about God. It starts with God’s self-revelation.
This story points us from our unlikely heroes to the even more unlikely, and joyous, good news that Jesus’ birth for us was just as unlikely and unexpected.
The unity of God’s people is grounded not in lineage nor land but in the promise of the coming Christ.
Every age has its emergencies, and the church must never ignore them. Yet, our response cannot be one of panic or propaganda.
This is the fifth installment in our article series, “An Introduction to the Bondage of the Will,” written to commemorate the 500th anniversary of Martin Luther’s Bondage of the Will.
When a congregation is abused by its pastor, it loses more than a shepherd. It loses its threshold place; that fragile seam between earth and heaven.
He doesn’t consume us, even though that is what we deserve. Instead, Jesus comes down to us and consumes all our sin by taking it on himself.
This article is the first part of a two-part series. The second part will take a look at when pastors abuse their congregations.
Why did the church dedicate a day to St. Michael anyway? Who is he, and what does he do?