One might say that the first statement of the Reformation was that a saint never stops repenting.
Wisdom and strength require bootstrap-pulling and the placing of noses to grindstones.
“If the Son sets you free, you will be free indeed” (John 8:36).

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We who fall within the Protestant camp of Christianity have longstanding issues with ritual. I get that. Ritual is often abused. Idolatrized. It can easily devolve into a hollow act of religious farce.
So, what do we do when someone doesn't believe God's promise of forgiveness, life, and eternal salvation is for him?
He lavishly pours out His rest in the waters of Baptism, in the spoken words of absolution from the pastor’s lips, in the preaching of the cross and resurrection, in the consumption of heavenly cuisine from the table at which He is host and meal.
Looking back, I see that the biggest problem (besides heresy) was that my faith was first about what I did or didn’t do, but it was also intangible and spiritual.
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.
Why was Jesus crucified? Not to save victims, but to save sinners.
The dying words of Jesus were not, “Make it worth it,” but “It is finished.”
No, when the Lord is ready for battle, of all creatures, he commissions Mary’s little lamb.
Like any language, the liturgy has syntax—a structure that provides order and intelligibly communicates meaning through all that is said.
Take away the water, words, bread and wine. Can you be a Christian without water, words, bread and wine?
Israel’s priests were ordained with the blood of a sacrifice applied to their ear, their thumb, and their toe, for they were to hear God’s word, handle His holy things, and walk in His ways. But none was perfect, all were flawed.
What Jesus did and gives on these two Thursdays encapsulates his whole life and mission.