Baptism does not promise us chocolates or flowers, but something far greater: life in Christ.
The Promised Land invites us to laugh at how relatable it is to be exhausted and exasperated by all the people, and the egos and opinions they bring with them, that come with living.
Christians can pursue projects of justice free of the burden of being the justifier of the world; that office belongs to Christ and Christ alone.

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I once heard an old, retired Lutheran professor give in interview on a podcast. He was asked by the interviewer why people should bother going to church if they could just be saved through a personal relationship with Jesus?
We are continuing our summer series on a theology of worship through the lens of language. Before moving forward, let me highlight a few points by way of review.
Like any language, the liturgy has syntax—a structure that provides order and intelligibly communicates meaning through all that is said.
Over the next few months, I invite you to join me in looking at what the Bible and the Lutheran Confessions have to say about the subject of worship through the lens of language.
People lamented that ancient paganism was dead, but the same people who profess that they would love an old pagan feast ignore Christmas, where the best of paganism has survived.
Ultimately, however, I fell in love with traditions—and specifically, traditional worship—for a single, overarching reason: its components, to varying degrees, are all in the service of the Gospel.
Why would God reject from Cain what he later accepted from and mandated of his people? So as far as the material itself, neither Cain’s nor Abel’s offering was superior.
In accordance with their views of what a church is, or what a church ought to be, they planned and executed each of these sanctuaries. In other words, theology designed architecture, and architecture signaled theology.