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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What follows is a little crash course in how to read Calvin with respect, for our benefit, and with an eye to how we keep Reformation giants at a proper historical arms distance.
All God's fatherly goodness and mercy is concrete and real, born of a virgin, crucified for our trespasses, raised for our justification.
“I love you” is great, as long as whatever commitment I may or may not be intimating is mutually beneficial and causes the least amount of emotional strain to me.
It was reported that Hus died singing, “Christ, son of the living God, have mercy on me.”
Only the ministry of the Gospel can forgive sins, even while civil government rightly carries out retribution for lawlessness and disobedience.
We can’t all afford to travel the world, but the more we read from outside our own context, the bigger we see the world.
Nostalgia is a powerful emotion. It can get ahold of a person and turn him all the way in on himself. What seemed a brief reflection lingers for hours, days, weeks, even years.
Our righteousness and the righteousness of our neighbor have nothing to do with what we eat or do not eat.
The whole Reformation, and the reason for Lutheran theology at all, is to improve preaching.
God may be all-powerful, but he has an odd way of showing it. He tends to work his power through weakness, brokenness, even a cross.
When the church has gone astray, it has been the responsible (not slavish) approach to history that has helped correct the course.
I’d like to offer a short reflection on the theme of “worldliness” as it appears in his later work and how that’s connected to an item of his Lutheran heritage: the theology of the cross.