It is within this charged atmosphere that Luther’s writings take on their full significance. His responses to the Turkish threat were not merely reactions to military events; they were rooted in a deep theological reflection on the nature of God’s rule over the world, the responsibilities of Christian rulers, and the role of the Church in times of crisis.
Your God is not artificially intelligent, but the source of all intelligence (including yours).
The church is not renewed when one pastor tries to do the work of the whole body. The church is renewed when Christ’s body begins to act like a body again.

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The thing seems incredible, and I would not have believed it myself, nor have understood Paul’s words here, had I not witnessed it with my own eyes and experienced it.
A part of our series on Luther's, Heidelberg Disputation.
Right now (and I would add, for quite some time) there has been a debate within Christianity about the whole issue of culture.
Prechers translate as a calling. Called by God, they are given a message, and for most of their hearers it is to one degree or another a message in a language from afar, with strange concepts, sometimes with a more familiar ring, sometimes with a strange sound.
But when we trust Jesus, then we close our eyes to it all and say, “Heavenly Father, I’m your child.
God preaches a concrete word to us in the present tense. We hear the Good News that Jesus is God’s mercy for us.
Hus held that Christ alone grants salvation and that popes do not.
The miracle of Pentecost is not obvious; it is the miracle of faith created through the preaching of the word of the cross.
In Martin Luther's Small Catechism he borrows a line from St. Augustine about what defines a "god."
I’ve always been more at home in the Old Testament than in the New Testament.
Jesus, Who is truly God, became a regular Joe (or Joshua as the case may be) for us.
Our gods expect us to be perfect, pure, and in constant control of our feelings and thoughts.