While God can, and often does, appear to people face to face, he also often employs the use of several types of messengers.
The “further up and further in” we go, the table keeps getting bigger, the guest list keeps getting longer, and the grace keeps on flowing.
Christianity does not locate freedom in radical autonomy. It does not tell either men or women that happiness consists in escaping obligations arising from relationships we did not entirely choose.

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The simul makes several affirmations and rejections on the doctrines of sin/original sin, justification, and sanctification, to name a few.
God isn't satisfied when we turn our backs on Him. No, he takes the initiative and goes after us. In fact, he obsesses over us.
A person, not a nation, can be a Christian because only a person can be saved by grace through faith in the work of Christ.
We confuse our success and failures with God’s judgment of us.
Mere confrontation in the form of, “What you’re doing is wrong—you need to change yourself,” can never solve the root of our problem.
I don't remember a time not knowing I was a sinner. Seriously, I've always understood that Christ died for me.
We are so free as Christians that we don't even have to compare ourselves to other Christians.
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.
It is a strange irony, but in a world drunk on violence, it is only on the cross of violence that there is hope for peace in our world.
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.
It’s no wonder we’re so attached to images; we are one. We are human hyphens between the celestial and the terrestrial.