Luther felt the reform of the church could not simply remain a matter of aesthetics and practice. Something much deeper needed to be rooted out.
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.

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Gospel questions don’t get a Law answer. Religious questions beg for Law answers.
I have been very busy lately, trying to understand things.
What we notice less often is that this same fear wonders about both the efficacy of the Gospel and the Law.
John had heard Jesus’ voice countless times and seen Him every day over the course of three years, and yet nothing could have prepared him for what he was about to witness.
We are saved by grace, and strictly speaking, not by an offer.
As I write this, I wonder if perhaps I am stretching things a bit thinking that it would be relevant to a considerably more sophisticated audience. Perhaps we already know the Gospel, that we are all sinners.
I visited a senior man at his home the other day. I'll refer to him as “Jim.”
I am not a good Lutheran. I have only been around reformation theology for a few years.
He begins with Jesus and ends with Jesus. He is not going to try to complete what Jesus starts.
We’re going to take a little bit of time going through John’s description of the resurrected and exalted Jesus and its significance.
God’s grace is extended to the incorrigible alcoholic as well as to us, the more sophisticated sinners and drunks.
The Christian sees himself or herself as one just as guilty as the rest of the world. But we see ourselves not just as what’s wrong with the world, but in the One by whom the world has been redeemed.