When Jesus washes you with baptismal water, you can rest assured that the Lion of Judah is on the move.
The life we are trying to manage, improve, and secure is not something to be mastered. It is something to be surrendered. And this is where everything changes. Because in Christ, the approval we are seeking has already been spoken.
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.

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What does Steve Jobs have to do with Theology? Very little. But that won’t stop me from trying to make a connection.
One of the strongest elements in the evangelicalism of my youth has a place in Lutheranism that might be surprising to many. This is what our confessions call “The Mutual Conversation and Consolation of the Brethren."
The place where God appears or dwells ceases to be common ground; it becomes holy. Dust, rocks, vegetation, wood, metals, everything roundabout soaks in his sacredness.
In accordance with their views of what a church is, or what a church ought to be, they planned and executed each of these sanctuaries. In other words, theology designed architecture, and architecture signaled theology.
Though the theophanic elements at the Jerusalem Pentecost were not as diverse as those at Sinai, there is one prominent commonality between the two: divine speech out of divine fire.
When Jesus was baptized, his Father’s voice fell from heaven, proclaiming, “You are my beloved Son, whom I love; with you I am well pleased,” (Mk 1:11). But there in the wilderness it did not seem so, did it?
The Bible of Jesus and the apostles was therefore the Old Testament. On the basis of these writings, they confessed the totality of who the Messiah is and what He does.