This is an excerpt from the sixth chapter of Fear Not: How the Gospel Disrupts Our Deepest Anxieties by Luke Kjolhaug (1517 Publishing, 2026).
We draw near because Christ our Mediator has gone where we never could, and he has brought us with him.
The Israelite God was different from all the other gods, thus, the worship of Yahweh differed from that of all other gods.

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We were created by our heavenly Father to receive all things from Him as free gift.
The idea is that Jesus has called His church to make disciples, and since the church doesn’t look much like the One they are following, the people need to be changed.
Ultimately, however, we find in the Heidelberg Disputation the root and core of Luther’s theology, which he would build and expound upon throughout his life.
She heard it before, but looking around she struggles to see how it matters.
For every child in a mother’s womb, the whole host of heaven and earth, indeed God himself, intercedes.
You can see it far off, looming on the horizon, a thick fog menacing off the coast and swirling in the distance. You know the signs.
In Christ we are already dead to sin and the eternal consequences of sin. “There is no condemnation for those in Christ Jesus,” writes Paul (Romans 8:1).
Renowned Scottish philosopher, writer, and historian Thomas Carlyle once quipped, “The History of the World [is] the Biography of Great Men.”
One of my favorite things to do in the summer is read out under the shade of my backyard tree. There, I have a reclining chair and small little side table.
This short series has attempted to show that many, if not all, of the attempts that have been made to reveal or identify tensions or error in Melanchthon’s theology.
It’s a subject that for some comes up every 4th of July. How does the American Revolution square with Romans 13?
If God is God, He doesn’t need anyone to defend Him. Nor does He need anyone to march for Him.