The gospel isn’t for the strong but people who know they aren’t.
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.

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Jesus is still in the business of dividing. He has come to divide us from our sinful thoughts and habits. He has come to divide us from false views of the world and distortions of His Word.
Overcrowding on Mount Everest betrays what our culture worships. We bow down at the altar of the impossible to be seen as the conquerors, the champions.
Stories like Onoda’s offer an interesting parallel to our life in the Gospel.
The Father knows our needs because he knows everything. This is a comforting thought, but only if He is gracious.
Martin Luther is not–or, at least should not–be the object of our affection.
The gelded Gospel is shiny and attractive and compelling, and we can perform the procedure in any number of ways.
These new texts and manuscripts, while not altering the message of the text, can give us better insight into particular historical and grammatical issues.
When we pray, we should have in mind His name and His provision and His forgiveness. In other words, we ask God to do what God promises to do.
The central affirmation of the Reformation stands: Through no merit of ours, but by His mercy, we have been restored to a right relationship with God through the life, death, and resurrection of His beloved Son
This is a guest article brought to us by Dr. James Isaacs.
The story of these faithful Christians serves to highlight the roles of both Africa and martyrdom in the early church and today.