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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Luther contends that even our best spiritual, theological, and moral efforts are insufficient to save us.
Rather than presenting Christ’s words as a rule or a threat, Luther reveals it to be the promise of God.
These teachings are the heart of the Reformation…If it is about you, it isn’t about Jesus.
Here's to the crazy ones. The misfits. The rebels. The troublemakers. The round pegs in the square holes. The ones who see things differently.
This emphasis in Luther also applied to his understanding of the sacraments, and particularly comes out in his writings on the Lord’s Supper in his Large Catechism.
Desiderius Erasmus and many humanists had for a while held out hope for Luther’s call for reform and many of the reformers were themselves, to some degree, humanists.
The sight of indulgences being bought and sold is just not something I witness on a regular basis.
Ultimately, however, we find in the Heidelberg Disputation the root and core of Luther’s theology, which he would build and expound upon throughout his life.
This short series has attempted to show that many, if not all, of the attempts that have been made to reveal or identify tensions or error in Melanchthon’s theology.
In 1534, Melanchthon was invited to France to defend the Lutheran position to King Francis, who seemed to favor the Reformation.
Henry found Melanchthon to be a more moderate voice and was eager to discuss theological matters with the young, increasingly famous and respected academic.
Throughout his life, Melanchthon was embroiled in quite a few internal as well as external controversies.