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A brief summary of Augustin'e view of friendship is followed by some quotes by Augustine
Curious about what Lutherans mean by “Two Kingdom”? In this short piece John Hoyum sums up the doctrine and some of its potential consequences.
Just like in the previous interview, I had to rewind to make sure I was hearing all this right. Yeah, that's actually what he said.
Accuracy and quality are the preacher’s responsibility. How affective and effective the sermon may be, of course, belongs to the ministry of the Holy Spirit.
When your identity is tied up in the judgment of others—you're in deep trouble. Because, however well-curated and photo-shopped your life may be, sooner or later someone is going to look at you, they'll swipe, and they'll move on.
The Lord, who is with us, retains authority over us. His promise calls for trust and obedience.
To be textual in our preaching, we ought to do as Paul does, and drag our people through the Old Testament narratives. We ought to let the Holy Spirit do the illustrations. Of course, Paul’s illustrating too, but he’s doing it in the Spirit and using the Holy Spirit’s own vocabulary.
When we say “forgiveness,” we mean, “Jesus.” When we say, “righteousness,” we mean, “Jesus.”
During my recent trip to visit my daughter and her family, my son-in-law got me hooked on Leah Remini’s A&E show, Scientology and the Aftermath.
Like any language, the liturgy has syntax—a structure that provides order and intelligibly communicates meaning through all that is said.
What is really good for the soul is not so much confession as absolution. If confession is us telling the truth about ourselves to God, then absolution is God telling us a truer truth about ourselves.
We have to trust that there is value in these conversations. They are not valuable only when they can be counted as a program. And what are most programs but attempts to get us to “act like” Christians at some future point of time?