One great thing about our post-denominational age is that it has opened up opportunities to make common cause with other Lutherans who, despite their differences and eccentricities, can agree on some of the most important things.
Pride builds identities that leave no room for grace.
We can willingly admit the fact that we're just like tax collectors and thieves.

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One of my favorite things to do in the summer is read out under the shade of my backyard tree. There, I have a reclining chair and small little side table.
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.
Abraham didn’t understand God very well (at least not early on). I don’t say that as a dig against the Patriarch. I don’t think any of us understand God very well either.
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.
In a world so wired by law and rules, judgement is everywhere.
That week, I began to doubt myself. Did I really believe?
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.