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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Stories like Onoda’s offer an interesting parallel to our life in the Gospel.
As I weigh briefly here the advantages and disadvantages of preaching original sin and preaching actual sin, I don’t mean to argue for one and against the other. Instead, I mean to suggest a benefit in focusing a given sermon on one or the other, and that neither type of sermon should be the only type a Christian hears.
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.
Here, we read the mystery and majesty of the incarnation of the Son of God wrapped up into a single package
Pain is our birthright, but Jesus’ resurrection is our irrevocable end.
Everything was perfectly teed up to move the needle on the baptism metric, but I just couldn’t do it. I told her she shouldn't get baptized.
The following is a Question and Answer session with author and pastor Donavon Riley where we talk about his latest book, “Crucifying Religion: How Jesus is the End of Religion”.
It’s no wonder we’re so attached to images; we are one. We are human hyphens between the celestial and the terrestrial.
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.