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).
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?

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Can the chain of cause and effect extend infinitely?
Recently I’ve met many people that have suffered tragedies in their families. I know this sounds a little selfish, but the ones that stick out the most to me are the ones that affected my own family.
Professional historians frequently assert that "miracles" are not a proper subject for historical investigation.
Fairy tales are but one chapter in the book we call storytelling. We may prefer reading other kinds of stories (mystery, science fiction, and so on).
The essential Christian claim is that God came to earth in Christ and died for men to take care of their problem of sin and evil.
It is often the case that when dealing Divine, we find ourselves befuddled. For as relatable and surprisingly vulnerable God is as the man Jesus, he seems, at times, to retain a certain aloofness, a type of distance.
Before long I was deeply involved in the trilogy (the reader is invariably "drawn into" the story in a unique way, and for a good reason as we shall see).
We all began by hearing the truth, and then speaking the truth and believing the truth. That truth came to us on the lips of another.
As the story unfolds we see Luther’s Heidelberg theses on display, even before the Fellowship leaves Rivendell.
He has wandered away into the darkness of his doubting, got lost in his grief, confused by the pains he’s suffered. It happens. Shepherds sometimes become lost sheep as well.
Hus was burned at the stake in his early 40s, Luther lived to a fairly ripe, old age, but why?
But on the mountain in Galilee, where we encounter a very different side of God, doubts overtake us. Why?