This is an excerpt from the introduction of Stretched: A Study for Lent and the Entire Christian Life by Christopher Richmann (1517 Publishing, 2026).
We can bring our troubles, griefs, sorrows, and sins to Jesus, who meets us smack dab in the middle of our messy mob.
Confession isn’t a detour in the liturgy. It’s the doorway.

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My past, littered about this tiny island, resurrects itself when I draw near, but it never does so alone. It is always accompanied by the Savior.
Martin Luther is not–or, at least should not–be the object of our affection.
The central affirmation of the Reformation stands: Through no merit of ours, but by His mercy, we have been restored to a right relationship with God through the life, death, and resurrection of His beloved Son
God is always better than your imaginings. God is greater than your thoughts about God!
Begin thinking of your church as a homeless shelter. See how it changes the way you see the weary pilgrim sitting in the pew next to you.
What follows is a little crash course in how to read Calvin with respect, for our benefit, and with an eye to how we keep Reformation giants at a proper historical arms distance.
All God's fatherly goodness and mercy is concrete and real, born of a virgin, crucified for our trespasses, raised for our justification.
These three: to judge, to avenge, and to glory, have been taken from us, and no person should share in them.
Naturally each individual forgets the beam in his own eye and perceives only the mote in his neighbor’s. One will not bear with the faults of the other; each requires perfection of his fellow.
While most of his letters were written as semi-private counsel and consolation, some, like the “Letter to the Christians of Miltenburg” were written openly for public consumption.
For Luther, Jesus does something much better for those who grieve than simply identify with them: He brings suffering and evil to an end in His own death.