For those Christians who feel the tug to read great literature, know that it is not a waste of your time. These books will only deepen your appreciation for the Scriptures and will open your eyes to a fuller, more profound vision of reality and the God who loves you.
We are invited to entrust everything to the one who accomplished what we could not: living and bleeding and dying and rising again, so that “whoever believes in him should not perish but have eternal life” (John 3:16). To put it another way, when it comes to the kingdom of God, there’s no room for DIY’ers. Best leave it to the professionals.
We live in the “already” but “not yet”. Peace is already ours but not yet. The resurrection is already ours but not yet. Justice is already ours but not yet. Until then be comforted by the fact that you are reconciled in Christ on account of his life, death, and resurrection.

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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.
At the same time, in the late 1520s and early 1530s, Melanchthon’s theology became utterly reliant on the idea that justification is a purely forensic act whereby the unjust sinner is declared just on account of Christ (propter Christum).
Prior to the diet, the outlook for the new evangelical protestors was far from hopeful.
Beginning in 1519, Melanchthon began to develop his theology.
The work in question was entitled the Loci Communes Theologici, or Common Topics of Theology.
The two men, early colleagues and reluctant friends, would become a nearly unstoppable theological and Reformation team.
The common knock against “grace people” (or to put it another way, “Christians”) is that preaching too much grace will encourage licentious living.
Even in our principled disagreements, we continue to pray for the unity of all, and invite the world to taste and see that the Lord is good.
Apart from bare, naked faith in Jesus' atoning work for us, no sinner is, or ever can be, holy.