“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 can never really be said to be ignoring us, even if our experience with God at any given moment is that he is.
The Lion of Judah, Christ the King, Jesus of Nazareth, will not be away from us for one night.
This great victory, the true defeat of death, I receive not by my thinking, willing, or working, but simply by believing.
In Christ, this world’s never-children are his always-children, because he isn’t a God of death, after all.
Moltmann is gone now, but his theology will continue to provoke and provide.
God does not give us an undebatable answer to suffering. Instead, God suffers, too.
In our catastrophes - whatever they may be, however large or small they are - we cry out for rescue, deliverance, and salvation.
Strasbourg’s hymnals are especially relevant to American Lutherans because much of what we experience in our churches comes to us from Strasbourg.
Instead of a death sentence, those brothers hear the words of deliverance.
It is difficult to overestimate the importance of these early Lutheran hymns – and their physical availability in hymnals – in the piety of common people living in Lutheran towns and territories.
The lack of history surrounding Psalm 130 allows it to endure as universally appealing even for our seasons of hopelessness and despair when we’re in “the depths.”
For you who are struggling to navigate grief, to cope with pain, or breathe through anxiety, the gospel announces that there is a person whose heart throbs for you.