Podcasts about lutherans

March 3, 2026Today's Reading: 1 Thessalonians 4:1-7 or Romans 5:1-5Daily Lectionary: Genesis 21:1-21; Mark 6:35-56“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1)In the Name + of Jesus. Amen. Through! What a tiny preposition, but that preposition is Good News for you! Paul states that “we have peace with God through our Lord Jesus Christ.” (Romans 5:1b) Peace with God is not through our brains and brawn, our achievements and accomplishments, our degrees and pedigrees, likes and looks. Peace with God is not even through how good we are as Lutherans or how good we have Luther's Small Catechism memorized. Although it's not a bad idea to store those words in your heart. Peace with God is through our Lord Jesus Christ. Period. No one or nothing else. The Jesus who lived the perfect life we couldn't live. The Jesus who died the godforsaken death we deserved to die. The Jesus who was raised for our justification. Yes, you are justified–declared enough–all for Jesus' sake! This is Good News that's out of this World for everyone in this World! We have peace with God through our Lord Jesus Christ! There's more! Always more with the Good News! It's no trickle of Good News but an endless gushing fountain! Paul tells us that “through him we have also obtained access by faith into this grace in which we stand.” (Romans 5:2a) His grace and not our grit got us into God's House! What undeserved kindness and favor from God our heavenly Father! You need not doubt what God thinks of you. By faith in Jesus, you stand in God's House as His beloved Child. Your Baptism assures you of this. Paul encourages us to remain in the Father's House, a house that has grace as the floor, ceiling, and walls. In this grace place, “we rejoice in hope of the glory of God.” (Romans 5:2b) We look forward to our glorious resurrection on the Last Day when everything wrong will be made right, beautiful, true, and good!  As we wait with Holy Spirit-ed confidence for the great-and-glorious Last Day, there will be pressures. You've felt them before, haven't you? Paul tells us that we get to rejoice in the pressures of life because they produce endurance, that is, a hunger and thirst for God's grace to sustain and shelter us 24/7. And endurance produces character, that is, we don't despair over the pressures, but depend on God, who is leading us by the hand through the pressures into Paradise. And character produces hope; that is, no matter what our eyes see, we know we will outlast the pressures, all because of that little preposition “though”! Through our Lord Jesus Christ! Yes, through Jesus, we have peace with God today, tomorrow, and forevermore!   In the Name + of Jesus. Amen. In God, my faithful God, I trust when dark my road; Great woes may overtake me, Yet He will not forsake me. My troubles He can alter; His hand lets nothing falter. (LSB 745:1)Rev. Aaron Schian is pastor at Grace Lutheran Church in Auburn, MI.Audio Reflections Speaker: Rev. Richard Heinz, pastor at Trinity Lutheran Church in Lowell, IN.We wander through life looking for freedom, only to realize we have listened to the devil's call to serve our selves, our pleasures, and our lusts. Instead of freedom we find ourselves enslaved to sin. We wonder if we have sinned too often, too deep to ever be welcomed back to the Father's home, back into His loving embrace. Have we lost our inheritance as children of God?In this short book, author Bryan Wolfmueller digs into the popular parable of the Prodigal Son to bring hope and aid to our hurting conscience. Wolfmueller proclaims the freedom-giving Gospel that through Jesus' suffering, death, and resurrection, our place in the Father's house is secure, and forgiveness and welcome are ours in His outstretched arms. Fully Free, now available from CPH.

A Place Where God Will Live Ephesians 2:11-22 by William Klock In today's Old Testament lesson we hear King Solomon praying at the dedication of the temple.  The temple was finally completed and Solomon gathered the elders of Israel at the tabernacle, where they offered sacrifices too many to number.  Then with the priests leading them with the ark of the covenant, they processed up the mountain to the temple.  When they'd placed it in the holy of holies, the presence of the Lord, the shekinah, the cloud of his glory descended to fill the temple as it once had the tabernacle.  And Solomon prayed.  He prayed for the new temple and he prayed for his people.  He prayed that they would be faithful.  And then, our lesson today, he prayed for the foreigners, for the gentiles who might come to the Lord's temple having heard of his great name, his mighty hand, and his outstretched arm—that coming to the temple, they would know his glory.  Solomon's kingdom was, however imperfectly, a fulfilment of the Lord's promise to Abraham to make Israel a light to the nations.  And the nations came to Israel and to Solomon, because they saw and because they heard of the Lord's reputation.  Not only had he blessed his people, but in him they saw a god unlike their own.  And so they came, and they saw for themselves the goodness of the Lord, the God of Israel.  And Solomon knew, too, that they would come to the temple that he'd built.  So he prayed that when these foreigners came and prayed, that the Lord would answer them, that he would make himself known to them, so that “all the peoples of the earth may know your name and fear you, as do your people Israel.”  Again, this wasn't some one-off prayer that Solomon came up with.  Solomon's prayer is rooted in the promises of God and in the story of his people.  Solomon knew that the world is not as it should be; Solomon knew the Lord's promises to set it to rights; and Solomon knew that God had given an integral role to his people to bring the fulfilment of those promises.  And Solomon great desire was for his people to be faithful to that calling, to that vocation—faithful to be a temple people. Now, this imagery and idea of the temple wasn't new with Israel; it goes all the way back to the beginning of the story.  The garden was God's first temple.  And the man and woman he created—he created them—us—to bear his image.  That means to be his representatives in the temple, to serve him, and steward his goodness to the rest of creation.  We rejected that vocation and the story ever since has been about God restoring his temple and his people.  Two weeks ago, when we looked at Ephesians 2:1-10, we saw how Jesus—the one in whom God and humanity have come together—represents God's work to restore his temple, but we also saw there that, as Paul stresses so much, what is true of Jesus is also true of those who are in him.  One day his people will be raised to be like him—heaven and earth people—but in the meantime, God has filled his church—filled us—with his Spirit as a foretaste and a down payment of that hope.  Brothers and Sisters, that means that we, purified by the blood of Jesus and filled with God's Spirit, we're now the temple—not a temple of bricks and mortar, but a temple of people filled with God's presence. Just as Solomon prayed that the nations would know the glorious reputation of the God of Israel through his people and come to meet him at his temple, our prayer, our desire, our commitment ought to be that the world will know God's glorious reputation through us and come to meet him here.  What God promised to Adam and Eve, to Abraham, to Moses, to the people through the Prophets is now reality in us.  The promise isn't completely fulfilled.  One day the knowledge of the glory of God will fill the earth.  On that day the new creation that began when Jesus rose from the dead will come to full fruit.  Creation and us with it will be made fully new.  God will wipe every last remaining bit of evil from the world and sin and death will be no more.  But, Brothers and Sisters, here's the really important thing here: The church—you and I and everyone else who is in Jesus the Messiah—we are God's vehicle to get the world to that point.  The church is God's means of making his glory known until it fills the earth.  And that ought to get us reflecting on how faithful we are to our mission.  When the world looks at the Church, when it looks at Christians, does what we say and do and live declare the glory of God: his great name, his mighty hand, and his outstretched arm?  (To put it as Solomon did.)  Does what we say and do and live give the world a desire to come to the church to meet God?  Do we at least make the world constructively curious?  If not, we need to reflect on our priorities and on what we're doing. And this is true of everyone who is in Jesus the Messiah, but Paul, writing to the Ephesians who were mostly gentile believers, wants to stress to them just how significant it is that through Jesus and the Spirit they have been made a part of this temple people.  Brothers and Sisters, this is something that we don't spend enough time talking about and reflecting on.  For Paul, the unification of Jews and gentiles in the Messiah was at the heart of the gospel.  It was the proof that God was fulfilling his promises.  This church, made up of Jews and gentiles, men and women, rich and poor, slave and free, all together, unified, one body was a testimony to the glory of God.  In fact, for Paul, it was the testimony of the gospel's power. And I don't think it's even on the radar for many of us today, because we've become so used to and even so complacent about divisions within the church.  Anglicans, Presbyterians, Methodists, Baptists, Lutherans, Mennonites, Romans, and Eastern Orthodox—and those are just some older divisions amongst us before we got really split-happy in the last century or two.  And it's not just theology and polity.  I suspect Paul might have at least a little sympathy for those sorts of divisions, especially over serious, gospel-compromising theological matters.  But Paul would be furious to see how we divide over things like language and ethnicity.  The English are here and the Germans are at that Lutheran church and the Swedes at that other Lutheran church and the Italians and Spanish and Filipinos are at the Roman church and the Greeks at the Greek Orthodox, the Russians at the Russian Orthodox, the Ukrainians at the Ukrainian Orthodox, the Syrians at the Syrian Orthodox.  The Dutch are in their Reformed church and the Scots are in their Reformed church.  And there's a church just for Chinese-speakers and another for Afrikaans and so on and on.  And you've got Messianic Jews forming their own synagogues.  And Paul would be shouting at us and asking, “Haven't you read a single thing I've written to you?  Your divisions are undermining the very gospel you claim to preach!” Paul did not want this to happen in the Ephesian churches, but even more than that, he wanted the people in those churches, especially he wanted them to appreciate just what God had done for them in Jesus and the Spirit, because if we understand what God has done to make us one, we'll hopefully be far less likely to let it be undone.  So, Paul writes in Ephesians 2:11-12 and reminds them of what they used to be: “Therefore, remember this: In human terms—that is, in your ‘flesh'—you are ‘gentiles'.  You are the people whom the so-called circumcision refer to as the so-called uncircumcision—circumcision, of course, being something done by human hands to human flesh.  Well, once upon a time you were separated from the Messiah.  You were alienated from the community of Israel.  You were foreigners to the covenants of promise.  There you were in the world, with no hope and no God.” You were gentiles.  Of course, Gentiles didn't think of themselves that way.  They were just regular people; it was the Jews who were weird.  But the fact that Paul can say this to them, “You were gentiles” means that they've now been brought into the family of Israel.  And just in case they might have forgotten the significance of that, he describes them as having been outsiders with this string of descriptors that work up to a crescendo of alienation. First, they were separated from the Messiah—from the rightful King.  The Messiah was some weird thing the Jews were into.  What would Greeks or Romans—who were oh, so superior—want to have to do with him?  And even if they did, the Messiah wasn't part of their story.  Then second, Paul says that they were alienated from the community—the commonwealth as the King James puts it—of Israel.  They were foreigners.  Israel was not their nation and Israel's God was not their God.  Even if they did see something attractive in Israel and went to the temple in Jerusalem—think of Solomon's prayer for the foreign visitors who would come—there was a wall between the court of the gentiles and the court of the women.  In Paul's day there was an inscription on that wall warning that foreigners passed it on pain of death.  Gentiles could look from a distance, but they were cut off from the living God.  And third, they were foreigners to the covenants of promise.  Most of them had never heard of Abraham or Moses, but if they had, that simply wasn't their story and it certainly wasn't their family.  They didn't belong there.  Whatever promises the God of Israel had made, those promises were not for the gentiles.  And Paul then sums it all up and says: You were in the world without God and without hope. I think Paul intends a bit of irony there.  When he says they were without God he uses a word that essentially means they were atheists.  And “atheist” is exactly what the gentiles called Jews and the first Christians.  Because Jews and Christians worshipped only one God and one God might as well have been no god to them with their vast pantheons.  And Jews and Christians refused to take part in the pagan worship and festivals that ran all through gentile life and society.  And so Paul flips it around.  “No, it was you gentiles, separated from the Messiah, alienated from Israel, foreigners to the covenant promises—it was you who were the atheists.  You were the ones without God.  And because of that you had no hope.  And if being called atheists didn't make an impact, I have to think this would have.  Because it's not that the Greeks and Romans didn't understand the idea of hope; it's that they had no reason, no grounds to live with hope.  No one in their world believed in progress the way people do today.  That idea is rooted in our biblical heritage.  They thought things just went round and round in cycles—forever stuck.  And while their philosophers might talk about life after death, it was all very vague and not hopeful at all.  Hesiod imprisoned hope in the bottom of Pandora's box, lost forever.  Aristotle and others wrote about hope as fickle and treacherous—a foolish thing to trust in.  Things could go wrong just as easily as they could go right.  Hope just wasn't a big deal for the Greeks.  But in stark contrast, hope was at the centre of the whole Jewish and early Christian worldview.  As I said last time, no one in the pagan world would have ever dreamed that the gods loved them or even really cared about them, so why would anyone in the pagan world have reason to hope?  So Paul sums it all up: Without God and without hope, the gentiles were alone and lost in the world.  Paul reminds them just how bleak things were for them before they were captured by the gospel.  I think it's a good thing for us to reflect on this ourselves and if we did, I think we would have a greater appreciation for what God has done for us and for what he has made his church. So after painting this bleak and pitiful picture of where these people were before Jesus, Paul cuts through the hopelessness and despair.  Like he did with that great, “But God!” in verse 3, now in verse 13 he practically shouts out, “But now!” “But now, in Messiah Jesus, you who used to be far away have been brough near by the Messiah's blood.  He is our peace, you see.  He has made the two to be one.  He has pulled down the barrier, the dividing wall, that turns us into enemies of each other.  He has done this in his flesh, by abolishing the law with its commands and instructions.” Paul wrote about the Messiah's blood back in Chapter 1.  Jesus' blood is the means through which God has accomplished redemption and forgiveness.  This was the great, once-and-for-all-time sacrifice that the Old Testament sacrificial system was pointing to all along.  In the Old Testament, sacrificial blood was like a disinfectant.  It cleansed the tabernacle and later the temple; and it cleansed the people of Israel so that the holy God could come to his people and dwell with them.  Pagan sacrifices were all about killing valuable animals to placate the gods.  In Israel, the sacrifices were all about the blood—a symbol of God-given life—and that blood was shed to wash away the stain of sin and death so that God could come and dwell and fellowship with his people.  Brothers and Sisters, the blood of Jesus, shed at the cross, has fully accomplished once and for all and for everyone what the Old Testament sacrifices did partially and temporarily.  And in doing that, God has abolished the law. You see, the law was the thing that set Israel apart from the rest of the world and Paul saw that wall in the court of the gentiles as symbolic of it.  The law, like that wall, kept the gentiles out of God's people, out of his covenant, and out of his promises.  The law marked out the gentiles as idolaters and as unclean—unworthy of God's presence.  But Jesus' blood has washed us clean—Jew and gentile alike—making both the law and the wall that kept the gentiles out irrelevant.  In Jesus, God had brought these Greek believers into the family—fully and no longer aliens and foreigners.  And why?  Paul goes on in the second half of verse 15: “The point of doing all this was to create, in him, one new humanity out of the two, so making peace.  God was reconciling  both of us to himself in a single body, through the cross, by killing the enmity in him.” Do you remember the first thing the risen Jesus said to his disciples when he entered that locked-up house where they were hiding after he'd been crucified?  It was “Peace”.  Shalom.  Peace is what the world looks like set to rights.  And so it makes perfect sense that “Peace” would be the first thing Jesus would say to his disciples after rising from death and inaugurating God's new creation.  He'd just begun the work of setting the world to rights.  And for Paul, this new humanity—Jews and gentiles, once divided by the law, but now brought together—this new humanity, the church, is the first sign of God's peace breaking out into the world.  The church is the sign of the new age.  As I've said before, we are God's working model of his new creation.  Jesus has killed the enmity that was once between us and he has reconciled both to God and, through that, to each other.  Jesus' blood as washed us clean and Paul stresses regularly to his fellow Jews, this means there's no longer any reason to consider gentile believers in Jesus to be unclean.  We gentiles, with hearts renewed by the Holy Spirit, have turned away from our idols to serve the living God and by the blood of Jesus he has washed us clean.  And if there's any doubt, Paul would point to the fact that the same Spirit has come to fill the gentile believers who first filled the Jewish believers.  So he goes on in verse 17: “So the [he Messiah] came and proclaimed peace, to you who were far off and to those who were near.  Through him we both have access to the Father in one Spirit.”  Again, it's all the fulfilment of God's promises.  In Isaiah 57 God had promised that he would heal the broken and humble in spirit and give peace: peace for those far off and peace for those who are near.  He's now done that in Jesus and the unity of the church—these people who were once separated, these people who once hated each other—their unity in the Messiah as one people is the proof, the testimony, the witness of God's faithfulness and the power of the gospel. And Paul, again, wants to drive this home.  Look at verses 19 to 22: “So then [—this is the result—] you are no longer foreigners and aliens.  No, you are fellow citizens with God's holy people.  You are members of God's household.  You are built on the foundation of the apostles and prophets, with Messiah Jesus himself as the cornerstone.  In him the whole building is fitted together, and grows into a holy temple in the Lord.  You, too, are being built up together, in him, into a place where God will live by the Spirit.” The point of all this is that through Jesus and the Spirit, the living God has welcomed us into this amazing story.  We've been adopted into a family that was not ours.  We were poor, dirty refugees without hope, but God has washed us clean in the blood of Jesus, he has made us welcome members of his family, and most importantly, he has come to dwell with us.  He has filled us—aliens, foreigners, strangers, gentiles—with his Spirit—the presence that he had promised to his own people and in doing that he has made us holy.  And just just because.  God has a purpose for us.  He always has. And this is where Paul stops hinting at things with temple language and imagery and comes out and says it: God has done this in order to establish a new temple.  For centuries the Jews had been waiting for God's presence to return to the temple, not that unlike the way so many Jews today go to the Western Wall and pray for a new temple and God's return.  Brother and Sisters, Paul's stressing that God has, in fact, returned, that he has built a new temple, and that he now dwells with his people.  But not in a stone building on the mountain above Jerusalem.  He has built is new temple and returned to live with his people through Jesus and the Spirit. And, again, that means that we—the church—are God's ongoing means of fulfilling his promises to set creation to rights.  God's presence with us is the sign that one day his presence will fill all of creation.  We are the temple, the working model of new creation.  As we proclaim the gospel, we proclaim the glories of God to the world.  As we live the gospel, we put on display the glories of God to the world.  And our unity in Jesus and the Spirit—something we've often forgotten—is one of the most important ways we ought to be living out the gospel.  Just as there was one temple in Israel, there is only one church.  By our divisions and schism and arguments, by our elevating language and race and nation over the gospel, we've often obscured this reality, but Brothers and Sisters, there is but one church and the unity of that one church across our natural divisions of language and race—and class, and status, and every other way the world divides and separates us—that unity is meant to be a witness.  A witness to the power of the gospel.  A witness to the power of Jesus and the cleansing power of his blood.  A witness to the Holy Spirit who indwells every believer.  And most of all, witness to the faithfulness of God, who has been true to his promises.  And through that, our unity becomes a witness to a bleak and hopeless world of God's coming new creation—not just of the world set to rights, but of humanity set to rights within it: one people, renewed and purified, in fellowship forever with the living God. Let's pray: Gracious Father, you have purified us by the blood of your Son and filled us with your Spirit to make us your temple.  Pour out your grace that we might be faithful stewards of the gifts you have given us.  Teach us to guard the unity of your church, so that the nations will see in us a witness to your mighty hand, your outstretched arm, and your great name.  And when they draw near, hear their prayers, we ask, that they might know your great name as we have, through your Son and through your Spirit.  Amen.

Frodo, the Hobbit, was tasked with destroying the ring of power in the fiery lava of Mount Doom. Frodo and his faithful friend, Sam, traveled approximately 1800 miles from Bag End in the Shire to Mount Doom in Mordor. They traveled through forests, caves, swamps, and mountains. This is the equivalent of walking from New York City to San Antonio, Texas. Their journey took exactly 6 months and 2 days.This was a journey of faith. Frodo and Sam had to believe the words of Elrond of the Elves and the council of Gandalf the Grey that they would survive to destroy the ring on Mount Doom.Abram, the son of Terah, was called by God to leave his homeland in Ur and move with his family to Haran. Moses writes, "Terah took his son Abram, his grandson Lot, who was the son of Haran, and his daughter-in-law Sarai, who was the wife of his son Abram, and they set out from Ur of the Chaldeans to go into the land of Canaan. They came to Haran and lived there" (Genesis 11:31). The distance from Ur to Haran was approximately 600 miles. This journey likely took several months.Later, Abram left his father in Haran and traveled to Canaan. The distance from Haran to Shechem in Canaan was about 450 miles. This would have taken several weeks to travel. Remember, Abram was a spry 75 years old when he left Haran. Abram traveled approximately 1050 miles. That's like traveling to Dallas or Chicago from Casper. This was a journey of faith for Abram.Each of you is on a journey of faith. It's always interesting to learn the reason you moved to Casper. For some, it was family or education or the energy industry or other employment opportunities. You know from experience how difficult life can be in Casper. There are booms and busts with the energy industry. One of the major exports from Casper is its youth. I've been told it gets cold and snowy here. I've experienced the wind.When we moved here, Shelley and I didn't know anything about Casper or Wyoming. We had only driven through a portion of Wyoming once. Driving to Casper, we saw the windsock and high wind warning signs on 258. The first thing Shelley said to me when we arrived at the parsonage was, "Where did you move me to?!"All of us, at one time or another, moved out here on a journey of faith.It isn't only a journey of faith with our physical location, but it's also a spiritual journey of faith from the baptismal font to the grave.It took a lot of faith for Frodo to leave the safety, peace, and quiet of the Shire. Especially because he would encounter Nazgul, orcs, Urak-hai, a cave troll, Belrog, Gollum, and Shelob the spider. Frodo is stabbed by the Witch-king, choked by Gollum, and injected with spider-poison from Shelob. All while being watched by the giant flaming eye of Sauron.Moses writes, "Now the Lord said to Abram, 'Get out of your country and away from your relatives and from your father's house and go to the land that I will show you'" (Genesis 12:1). It took a lot of faith for Abram to leave the safety, peace, and quiet of living near his father, Terah, in Ur. We're used to moving out of our parents' home at 18. Then possibly moving hundreds of miles away. That didn't happen back then. You stayed in communal life with your family.Plus, when Abram moves from Haran, he doesn't know where he's going. God hasn't told him the destination yet. The Lord said to Abram, "Go to the land that I will show you." Wherever it was going to be, Abram hadn't been there yet.The key to faith isn't the person believing. The key to faith is the object in which the person believes. Abram believed in God's rock-solid promises. What were those promises?The Lord said, "I will make you a great nation" (Genesis 12:2). Remember, Abram is 75, Sarai is 65, and Sarai is barren when God's makes this promise. Abram would have many descendants -- physical and spiritual. Abram has lots of physical descendants as children of Isaac -- the Jews -- and Ishmael -- the Arabs. (They don't seem to be getting along right now.) Though, we Christians are not physically descended from Abram, it's more important that we are his spiritual descendants. St. Paul explained, "For this reason, the promise is by faith, so that it may be according to grace and may be guaranteed to all of Abraham's descendants -- not only to the one who is a descendant by law, but also to the one who has the faith of Abraham. He is the father of us all. As it is written: 'I have made you a father of many nations'" (Romans 4:16-17).The Lord said, "I will bless you" (Genesis 12:2). God would be with Abram and his descendants. When God blesses us, there's nothing else we need. We don't need luck or chance or fate. Which is good, since none of those things exist. Only God's divine will and providence exist.The Lord said, I will make your name great" (Genesis 12:2). Several generations earlier, the people at Babel built the city and tower for the purpose of, "let's make a name for ourselves" (Genesis 11:4). God humbled and scattered them. God takes a humble man like Abram and makes his name so great that we still remember and thank God for him roughly 4100 years later.The Lord said, "You will be a blessing" (Genesis 12:2). This blessing comes through Abram's greatest descendant -- Jesus. The Savior blesses the whole world with forgiveness and peace.The Lord said, "I will bless those who bless you, and I will curse anyone who dishonors you" (Genesis 12:3). As we heard last Sunday, Satan's offspring will continue to be hostile to Eve's believing offspring. But God is always on the side of his people.The Lord said, "All of the families of the earth will be blessed in you" (Genesis 12:3). Again, this is a promise of blessing through Abram's great descendant, Jesus Christ.Moses writes, "So Abram went, as the Lord had told him. Lot went with him. Abram was seventy-five years old when he departed from Haran. Abram took Sarai his wife, Lot his brother's son, and all the possessions they had accumulated and the people that they had acquired in Haran, and they set out to travel to the land of Canaan. Eventually they arrived in the land of Canaan. Abram passed through the land until he came to the Oak of Moreh at the place called Shechem. The Canaanites were in the land at that time" (Genesis 12:4-6). Abram is going to be living among heathens and pagans. His descendants would eventually have to dispossess the Canaanites of their land."The Lord appeared to Abram and said, 'I will give this land to your descendants.' Abram built an altar there to the Lord, who had appeared to him. He moved on from there to the hill country east of Bethel and pitched his tent there, with Bethel on the west and Ai on the east. There he built an altar to the Lord and proclaimed the name of the Lord" (Genesis 12:7-8). At this critical moment for Abram, the Lord appeared to him to reaffirm and clarify his promise and to bolster Abram's faith. He made it clear that Abram was not to try to take immediate possession of the land. It was only for Abram's descendants that the land of Canaan would become a new homeland. Each new promise of God nourished and exercised Abram's faith.In land of unbelievers, Abram built an altar. Wherever he went, Abram seemed to build an altar to the Lord. This altar was something the unbelievers would see when they passed by it. Abram built a second altar 25 miles away in Bethel. There he "proclaimed the name of the Lord." He was not ashamed to be light in a land of spiritual darkness of false religion and pagan gods. Abram's worship announced the true God into the culture of the heathen Canaanites.It takes a lot of faith to live out West. You're probably a long distance from much of your family. The work and weather out here can be difficult. Like Abram, you may feel alone in your Lutheran faith. There aren't a lot of Lutherans in Wyoming ... especially WELS Lutherans. Abram was surrounded by unbelievers in Canaan. When you're at work or school or your neighborhood, you may be surrounded by unbelievers. And they act like it!What do you do when the culture and community put pressure on your faith? You can be tempted to question and doubt God. To cower and remain quiet about your Lutheran Christian faith. To imagine that you're alone so far away from your fellow WELS Lutherans.When those temptations come along, go back to the promises God made to Abram. Because most of them are promises also involve you. Our spiritual lineage goes all the way back to Abram! Pause and reflect on that for a moment. A few select people on this earth may be able to trace their lineage back through a dozen generations. We can trace our spiritual lineage through an unbroken line all the way back to Abram! How many generations is that? We'll likely never know, but far more than a dozen.Far more comforting than the unbroken line is the providence of our God, who saw to it that the spiritual line remained unbroken so that you -- you, specifically -- would hear the gospel and be brought to faith. You needed to hear the gospel, so God arranged history so that you would! He made sure that the gospel message could travel an unbroken path from Abram to you!The key to faith isn't the person believing. The key to faith is the object in which the person believes. By God's grace, the Holy Spirit began your journey of faith when your parents brought you to the baptismal font as an infant. Or that journey of faith began when you were older and the Holy Spirit converted your heart through hearing and believing God's promises. That journey of faith has led you to worship here at Lord of Lords. A Lutheran church built by your spiritual parents -- some who are still here. Abram built an altar to proclaim the name of the Lord among the heathen people of Canaan. This altar, the church, and the three crosses outside all proclaim the Lord's name to the people who drive by or stop in. You are light in spiritual darkness.This altar is a reminder that when life takes an unfamiliar or uncomfortable direction, remember Abram's wise response. Call on the name of the Lord. Worship him for loving you. In all things God's providence works for the good of those who love him, whom he has called for his purpose. Wherever God leads, call on his name and worship him there.Sam and Frodo made a journey of faith to destroy the ring of power on Mount Doom. Abram and Sarai made a journey of faith by leaving their family and traveling to an unknown destination. That journey of faith included believing they would be parents of a great nation ... when they didn't have any children yet; believing in a Savior from sin ... when he hadn't been born yet; and building an altar to the Lord God ... among people who believed in a myriad of false gods.You are on a journey of faith. You won't have any orcs, cave trolls or giant spiders after you. At least, I hope not! But you will have the Devil and his demons tempting you. You'll have your sinful nature questioning and doubting God's promises. You'll have pagans and heathens attacking your Christian faith.When these things happen ... and they will, trust God's promises made to you and Abram. Trust that Jesus Christ is the fulfillment of those promises. He is Abram's descendant and your Savior. He forgives your doubts. He answers your questions. His Holy Spirit brings you repeatedly before the Lord's altar. Here you are reminded of your Baptism, when God made your name great by putting his Triune name on you. Here you hear his Word to encourage, comfort, and sanctify you. Here you receive the Sacrament for courage in the face of the Devil and his offspring. Here you join with your Lutheran Christians to proclaim the name of the Lord in prayer, creed, song, and activity.This all takes place along your journey of faith. Amen.View this sermon (with video and/or audio recording) on our website: https://www.casperwels.com/sermons/a-journey-of-faith/

Why do Lutherans get so excited about the Lord's Supper?  Why can't they stop talking about it?  The secret lies in the objective reality of it.  Craig and  Troy talk their way around how God chooses to work from within the world He created, and how He gives spiritual blessings through physical means.    

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

February 27, 2026Today's Reading: Mark 5:1-20Daily Lectionary: Genesis 13:1-18; Genesis 14:1-24; Mark 5:1-20“And crying out with a loud voice, he said, ‘What have you to do with me, Jesus, Son of the Most High God?'” (Mark 5:7a) In the Name + of Jesus. Amen.“Jesus is my homeboy.” Have you ever heard anyone say something like that? Yes, Jesus took on human flesh, but does that make Him a fun-loving buddy you'd like to hang out with at the roller rink on Friday night? (That's still a thing, right?) Did the legion of demons that possessed the man in the country of the Gerasenes think that Jesus was a joke? Notice that the demons didn't come up to Jesus and try to dab him up or try to engage Him in casual conversation. When the man saw Jesus, he ran to Him, fell before him in fear, and cried out, “What have you to do with me, Jesus, Son of the Most High God?” Their knowledge of who Jesus is and their recognition of the power and authority He held over them was evident in their posture and pleading. Do we approach Jesus in the same way? Like those demons, we ought to recognize His power and authority over us. Unlike those demons, Christ is our Savior and has invited us into His presence through worship, through the study of His Word, and through our reception of the Lord's Supper. This should help you to understand why Lutherans take worship so seriously. In worship, God has promised to spare us from judgment. When we say things, “Lord, have mercy upon us,” we know that He does because of Christ's sacrifice and service to us. Unlike the demons, who stand condemned, we've been redeemed. Christ assures us of our place in His kingdom through His sacrificial death and resurrection. Additionally, in our worship, we should not act as if Jesus is anything less than God in the flesh who comes into our presence to bring us the fruits of His salvation. Jesus is not inaccessible to us. He has come near to save us. Once he was healed, the demon-possessed man longed to be with Jesus, but Jesus told him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” That same admonition can be given to each one of us. We live in a world that needs to hear the Good News about Christ. So what does the world need? Another buddy? A real fun guy to go bowling with? Or does the world need a Savior - God in the flesh who has power over sin, death, and Hell and has mercy on you?   In the Name + of Jesus. Amen.Before You, Lord, we bow, Our God who reigns above And rules the world below, Boundless in pow'r and love. Our thanks we bring In joy and praise, Our hearts we raise To You, our King! (LSB 966:1)  Rev. Chad Hoover serves as Campus Pastor and theology teacher at Concordia Lutheran High School in Fort Wayne, IN and pastoral assistant at Emanuel Lutheran Church in New Haven, IN.Audio Reflections Speaker: Rev. Richard Heinz, pastor at Trinity Lutheran Church in Lowell, IN.Better understand difficult and overlooked Old Testament passages in this new book by Authors R. Reed Lessing and Andrew E. Steinmann. Their conversational yet academic writing style makes learning about the Old Testament accessible to those at all points in their Bible reading journey. Discussion questions at the end of each chapter invite you to think more in-depth about what you just read and record your answers. To stretch your understanding, a list of resources for further reading is also included at the back of the book.

Dr. Jordan Cooper of Just and Sinner Lutheranism for Non-Lutherans Dr. Cooper’s YouTube Channel Just and Sinner Dr. Cooper’s WebsiteThe post Explaining Lutheranism to Non-Lutherans, Part 2 – Dr. Jordan Cooper, 2/26/26 (0573) first appeared on Issues, Etc..

Pastors Bryan Wolfmueller and Andrew Packer answer your theological and Biblical questions. In this episode they take up the question:  What is the Lutheran teaching on prayer? What does it mean that a pastor needs to be above reproach? Can a pastor who has been disqualified be restored? What if he has committed serious sins before he was a Christian? Why do so many Christians have a wrong understanding of faith? What does it mean that the Lord must build the house? (Psalm 127) How do you respond to "Messianic" Christianity? How do you respond to spiritual manipulation? Submit your questions here: http://www.wolfmueller.co/contact.  Chapters (00:00:37) - What do Lutherans teach about prayer?(00:07:07) - What does it mean to be above reproach?(00:21:50) - Can a pastor who has been disqualified be restored?(00:31:29) - A right understanding of faith(00:37:20) - What does it mean that the Lord must build the house?(00:42:24) - How to respond to Messianic Christianity(00:50:55) - How to respond to spiritual manipulation.

Why they may be a good idea for clients and an even better idea for financial advisors. • Learn more at thriventfunds.com • Follow us on LinkedIn • Share feedback and questions with us at podcast@thriventfunds.com • Thrivent Distributors, LLC is a member of FINRA and a subsidiary of Thrivent, the marketing name for Thrivent Financial for Lutherans. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Dr. Jordan Cooper of Just and Sinner Lutheranism for Non-Lutherans Dr. Cooper’s YouTube Channel Just and Sinner Dr. Cooper’s WebsiteThe post Explaining Lutheranism to Non-Lutherans, Part 1 – Dr. Jordan Cooper, 2/25/26 (0563) first appeared on Issues, Etc..

How did unity in doctrine and practice affect the formation of the Synodical Conference? The Rev. Dr. Cameron MacKenzie (the Forrest E. and Frances H. Ellis Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, IN) joins Andy and Sarah for a series on the Battle for the Augsburg Confession in American Lutheranism to explore the evolution of American Lutheranism, the formation of the Synodical Conference, and the significant role of the Norwegian Synod. Dr. MacKenzie highlights the educational and mission efforts undertaken by the synods, particularly towards African Americans in the South, and reflects on the challenges faced by the synods in maintaining confessional integrity. Their conversation emphasizes the importance of unity in doctrine and practice among Lutherans. Learn more about Rosa Young's story on these Lutheran Ladies' Lounge episodes: kfuo.org/2020/02/07/lutheran-ladies-lounge-episode-020-story-time-with-sarah-the-first-rosa kfuo.org/2020/09/25/lutheran-ladies-lounge-episode-052-light-in-the-dark-belt-book-club-wrap-with-special-guest-kaye-wolff. Find all episodes in this series at kfuo.org/tag/battle-for-the-augsburg-confession-series. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

On this episode of Preaching the Text, John Hoyum and Steve Paulson discuss how to preach the Catechism during the season of Lent. This traditional practice for Lutherans is an excellent way to find God's two words, law and gospel, first in the Commandments (what God commands us to do) and then in the Creed (what God has done for us). These two words anchor our preaching and teaching of God's word. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: 1517 Youtube: How God Still Speaks Today Being Family by Dr. Scott Keith A Reasoned Defense of the Faith by Adam Francisco Stretched: A Study for Lent and the Entire Christian Life by Dr. Christopher Richmann The Essential Nestingen: Essays on Preaching, Catechism, and the Reformation Philip Melanchthon's Commentary on Ecclesiastes, Translated by Dr. Derek Cooper More from the hosts: John Hoyum Steven Paulson  

Elizabeth Bathory is alleged to have been the most prolific serial killer of all time, responsible for butchering as many as 650 virgins and bathing in their blood. Her Hungarian water castles are the sites of gruesome ghost tours, a metal band named itself for her, and for years she was in the Guinness Book of World Records. The number of women she's said to have killed is four times the population of an average 17th-century village, but when it comes to Bathory's story, even the Guinness Book concedes that “it is impossible to separate fact from fiction.” Shelley Puhak disagrees: In her new book,The Blood Countess, she contends that Bathory was instead the victim of possibly the greatest misinformation campaign in history, brought against a powerful, wealthy woman at a tumultuous time. Lutherans and Calvinists were at one another's throats at the height of the Protestant Reformation, the Ottoman Empire lurked just across the border, and medicine in upheaval, with both new and old practices bringing accusations of heresy and witchcraft. It was a dark time to be a woman—especially one with 17 castles to her name, and no husband to defend her.Go beyond the episode:Shelley Puhak's The Blood Countess: Murder, Betrayal, and the Making of a MonsterTune in every (other) week to catch interviews with the liveliest voices from literature, the arts, sciences, history, and public affairs; reports on cutting-edge works in progress; long-form narratives; and compelling excerpts from new books. Hosted by Stephanie Bastek and sponsored by the Phi Beta Kappa Society.Subscribe: iTunes/Apple • Amazon • Google • Acast • PandoraHave suggestions for projects you'd like us to catch up on, or writers you want to hear from? Send us a note: podcast [at] theamericanscholar [dot] org. And rate us on iTunes! Hosted on Acast. See acast.com/privacy for more information.

In this episode, we are continuing our series examiningdifferences in beliefs from different churches and groups! Next up for our assessment of churches/groups is to evaluate the Lutheran Churches, specifically LCMS, WELS, and ELCA, against some primary Biblical doctrines.

Homosexuality in the Bible, sin against your conscience, New Perspectives on Paul and more on Called to Communion with Dr. David Anders.

Lutherans are a strange denomination in American religious history and culture. For Catholics they are certainly Protestants. For Protestants they are crypto-Catholics. While they have been around since the Swedes established their short-lived colony on the Delaware River, they have typically received as much attention in the American imagination as the short-lived Swedish colony on the Delaware River. But my guest Timothy D. Grundmeier has a different point of view. He argues in his new book Lutheranism and American Culture: The Making of a Distinctive Faith that Lutheranism was a central component of nineteenth-century American religion and of the era of the Civil War. This is because Lutherans were numerous, the nation's fourth largest denomination by 1900; they were uniquely positioned in the American religious landscape; and they almost invariably expressed the opinion of the “moderate majority” in Union states outside the Northeast. And, as with every other aspect of American society, Lutheranism was reshaped by the struggle of the Civil War, and Reconstruction.Timothy D. Grundmeier is professor of history at Martin Luther College in New Ulm, Minnesota. Lutheranism and American Culture is his first book.Chapters00:00:00 - Introduction 00:02:60 - What is Lutheranism? 00:06:21 - The Civil War Era Defined 00:09:01 - Three Varieties of American Lutheranism 00:19:44 - The Old Lutherans and Missouri Synod 00:27:38 - How the Civil War Fractured Lutheranism 00:39:36 - The Slavery Debate: Walter and the Norwegians 00:47:20 - Lutheran Quietism After the Civil War 00:52:38 - The Great Lutheran Realignment 01:02:35 - Ideas, Institutions, and Cultural Context

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

In this episode, we are continuing our series examiningdifferences in beliefs from different churches and groups! Next up for our assessment of churches/groups is to evaluate the Lutheran Churches, specifically LCMS, WELS, and ELCA, against some primary Biblical doctrines.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

Image: German and British officers with a chaplain in 1777. In God on Three Sides, Jonathan M. Wilson explores how German Pietist communities experienced and interpreted the American Revolution, a war that forced believers to wrestle with loyalty, violence, and obedience to God in a time of political upheaval. Drawing on sermons, letters, and personal writings, Wilson shows how Pietists on all sides of the conflict—Patriot, Loyalist, and neutral—understood the war through a shared theological vocabulary of providence, suffering, discipline, and faithful endurance.Wilson treats Pietism broadly, using the term to describe a transatlantic devotional culture rather than a narrowly defined movement. In his account, Lutherans, Reformed, Moravians, and related German-speaking Protestants participate in a common pietist world shaped by intense Scripture use, moral seriousness, and the conviction that God was dwelling within them by faith.Rather than resolving the moral tensions of war, God on Three Sides highlights how pietist faith absorbed and interpreted political crisis: some read the conflict as divine chastisement, others as a call to reform, and still others as a trial demanding patient submission. For Lutheran listeners, the book is especially illuminating in showing how traditional Lutheran language of vocation, suffering, and obedience functioned within this broader pietist framework—often without sharp confessional self-consciousness, yet still grounded in inherited theological instincts.God on Three Sides offers a comparative compilation of how early American German Protestants experienced revolution, revealing the temporal costs of war and the complexity of Christian conscience in a divided world.Many thanks to my wonderful supporters!Support the show Confessional Languages Scholarship The Wauwatosa Diary (book) Youtube ( even more behind-the-scenes videos available for certain patron tiers) Facebook Website Interview Request Form email: thelutheranhistorypodcast@gmail.com About the HostBenjamin Phelps is a 2014 graduate from Martin Luther College with a Bachelor of Arts with a German emphasis. From there went on to graduate from Wisconsin Lutheran Seminary in 2018. Ben has been a regular writer and presenter on various Lutheran history topics. His 2018 thesis on Wyneken won the John Harrison Ness award and the Abdel Ross Wentz prize. He is also the recipient of several awards from the Concordia Historical Institute.Ben is currently a doctoral student in historical theology through Concordia Seminary's reduced residency program in St. Louis. ...

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

They are best known as a vehicle for diversification and providing tax benefits. But there are more to munis than that. • Learn more at thriventfunds.com • Follow us on LinkedIn • Share feedback and questions with us at podcast@thriventfunds.com • Thrivent Distributors, LLC is a member of FINRA and a subsidiary of Thrivent, the marketing name for Thrivent Financial for Lutherans. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Dr Adam Koontz talks about why Lutherans have no cultural elites, the societal mechanisms that create an elite, and what elites are supposed to do. Links: https://firstthings.com/the-problem-with-the-evangelical-elite/ https://www.aaronrenn.com/p/the-problem-with-the-evangelical-elite https://www.aaronrenn.com/p/comments-on-the-evangelical-elite https://americanreformer.org/2025/12/why-are-there-no-evangelical-elites/ https://americanreformer.org/2025/12/toward-an-elite-doctrine-of-vocation/ Visit our website - A Brief History of Power Sign up for Memento, a Lutheran devotional for men. Dr Adam Koontz - Redeemer Lutheran Church Music thanks to Verny

What happens to Lutheran identity when faced with cultural decisions, like adopting the English language? The Rev. Dr. Cameron MacKenzie (the Forrest E. and Frances H. Ellis Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, IN) joins Andy and Sarah for a series on the Battle of the Augsburg Confession in American Lutheranism to explore the impact of the American Revolution on Lutheran immigration patterns, noting a significant decline in German immigrants and the subsequent assimilation of Lutheran communities into English-speaking culture. This assimilation raises concerns about the preservation of Lutheran identity, particularly as many second and third-generation Lutherans begin to abandon their German heritage and language, leading to a potential loss of their religious roots. Dr. MacKenzie highlights the challenges faced by Lutheranism during westward expansion, where the demand for preachers outstrips the supply, resulting in many untrained individuals leading congregations. He also introduces Samuel Simon Schmucker, a pivotal figure in American Lutheranism, who seeks to establish a national Lutheran church body and seminary to preserve Lutheran identity amidst the changing American landscape. Schmucker's approach, however, leads to a redefinition of Lutheranism that aligns more closely with American evangelical Protestantism, raising questions about the future of traditional Lutheran beliefs in the face of evolving cultural dynamics. Find all episodes in this series at kfuo.org/tag/battle-for-the-augsburg-confession-series. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

In today's episode, we welcome back Dr. Tim Grundmeier from MLC to talk about his newly published book.Lutheranism and American Culture examines the transformation of the nation's third-largest Protestant denomination over the course of the nineteenth century. In the antebellum era, leading voices within the church believed that the best way to become American was by modifying certain historic doctrines deemed too Catholic and cooperating with Anglo-evangelicals in revivalism and social reform. However, by the mid-1870s, most Lutherans had rejected this view. Though they remained proudly American, most embraced a religious identity characterized by a commitment to their church's confessions, isolation from other Christians, and a conservative outlook on political and social issues.Grundmeier shows that this transformation did not happen in a vacuum. Throughout the Civil War and early years of Reconstruction, disputes over slavery and politics led to quarrels about theology and church affairs. During the war and immediately after, the Lutheran church in the United States experienced two major schisms, both driven by clashing views on the national conflict. In the postbellum years, Lutherans adopted increasingly conservative positions in theology and politics, mainly in reaction to the perceived “radicalism” of the era. By the final decades of the nineteenth century, Lutherans had established a rigorously conservative and definitively American form of the faith, distinct from their coreligionists in Europe and other Protestants in the United States.Support the show Confessional Languages Scholarship The Wauwatosa Diary (book) Youtube ( even more behind-the-scenes videos available for certain patron tiers) Facebook Website Interview Request Form email: thelutheranhistorypodcast@gmail.com About the HostBenjamin Phelps is a 2014 graduate from Martin Luther College with a Bachelor of Arts with a German emphasis. From there went on to graduate from Wisconsin Lutheran Seminary in 2018. Ben has been a regular writer and presenter on various Lutheran history topics. His 2018 thesis on Wyneken won the John Harrison Ness award and the Abdel Ross Wentz prize. He is also the recipient of several awards from the Concordia Historical Institute.Ben is currently a doctoral student in historical theology through Concordia Seminary's reduced residency program in St. Louis. ...

What happens to the Augsburg Confession as Lutherans cross the ocean to settle in America? The Rev. Dr. Cameron McKenzie (the Forrest E. and Frances H. Ellis Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, IN) joins Andy and Sarah for a series on the Battle of the Augsburg Confession in American Lutheranism to explore the transition of the Augsburg Confession and Lutheranism from Germany to America, focusing on the role of German and Scandinavian immigrants, the influence of Henry Muhlenberg and the Pietist movement, and the challenges faced in preacher training and ordination. Their conversation also touches on the impact of the American Revolution on the Lutheran Church and its future in the new nation. Find all episodes in this series at kfuo.org/tag/battle-for-the-augsburg-confession-series. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

Stay up to date on what is happening in the LCMS!(bi-weekly newsletter covering relevant LCMS topics from Pastor Tim)https://www.uniteleadership.org/thelcmscurrentIn this episode of LEAD TIME, Tim Ahlman and Jack Kalleberg sit down with Pastor Scott Kirchoff to explore one of the most defining — and often misunderstood — aspects of Lutheran identity: the centrality of the Sacraments.Drawing from decades of pastoral ministry, federal prison chaplaincy, and work on death row, Pastor Kirchoff challenges a subtle shift happening in American Christianity — where sermons become the high point and the Sacraments quietly move to the margins.This episode is especially relevant for pastors, church leaders, and thoughtful members within the Lutheran Church—Missouri Synod who are asking hard questions about identity, formation, and faithfulness in a changing cultural landscape.Support the showJoin the Lead Time Newsletter! (Weekly Updates and Upcoming Episodes)https://www.uniteleadership.org/lead-time-podcast#newsletterVisit uniteleadership.org

Hey, it's time for yet another season of government-forced virtue ideas and proposals! From the Communist mayor of New York City to public-school employees to folks who simply want a more virtuous culture, there's no shortage of approaches for making citizens more virtuous! Join Kevin as we dive into a discussion of the political and cultural approaches that pop up that are designed to supposedly make citizens more virtuous! // Download this episode's Application & Action questions and PDF transcript at whitestone.org.

Celebrated by many Western Christian denominations, including Catholics, Anglicans, Lutherans, and other Protestant Churches such as Methodists and Moravians, The Feast of the Baptism of the Lord commemorates Jesus' baptism by John the Baptist in the Jordan River, marking the start of His public ministry and the first manifestation of the Holy Trinity (Father, Son, and Holy Spirit). It's a liturgical feast that concludes the Christmas season, typically observed on the first Sunday after Epiphany (January 6th) in Western Christianity, bridging to Ordinary Time, and it signifies the beginning of Christian life through baptism, uniting believers with Christ. Bishop Robert Barron books available at https://amzn.to/44W7nwN John the Baptist books available at https://amzn.to/3LCfQy1 Gospel of Mark available at https://amzn.to/3X3m9Ba Gospel of John available at https://amzn.to/3AozdbL ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (Twitter): https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Bishop Barron’s Sunday Sermons-Episode 06jan2021 The God Who Enters Our Muddy Waters (Word on Fire Catholic Ministries). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Readers of The Lutheran Witness are likely familiar with the Formula of Concord (FC) — not only from its inclusion in the Lutheran Book of Concord, but also from the monthly reading plan published in these pages last year. This year's “Searching Scripture” will walk through the 12 topics explored by the Formula — original sin, free will, election, Law and Gospel, and so on — in order to examine the biblical basis for what Lutherans confess in this edifying and timeless statement of faith. Almost 450 years after its publication, the Formula remains relevant. Its topics continue to be points of contention among various Christian denominations. As the Formula confesses, Lutherans unite in concord around teachings drawn from “the true, firm ground of the holy, divine Scriptures” (FC SD Summary 17). Along with the other documents in the Book of Concord, the Formula is not “unnecessary and useless wrangling,” but addresses “articles of faith or the chief points of Christian doctrine” and demonstrates what we “should regard and receive as right and true according to God's Word of the prophetic and apostolic Scriptures.” It also tells what we “should reject, shun, and avoid as false and wrong” — lest we seek the wrong salvation. “The truth must be preserved distinctly and clearly and distinguished from all errors” (FC SD Summary 15–16). This truth can only be established from God's Word, which Jesus says “is truth” (John 17:17). We respond, “The sum of Your word is truth, and every one of Your righteous rules endures forever” (Psalm 119:160). Rev. Carl Roth, pastor of Grace Lutheran Church in Elgin, TX, joins Andy and Sarah to talk about the “Searching Scripture” feature in the January 2026 issue of the Lutheran Witness titled “Article I: Original Sin” on Article I in the Formula of Concord. This year, “Searching Scripture” is themed “Following the Formula” and will walk through the Formula of Concord in the Augsburg Confession. Follow along every month! Before starting, it may be helpful to read FC Ep I on Original Sin (p. 474–477 in Concordia: The Lutheran Confessions, CPH 2005). Follow along with the full Formula of Concord monthly reading plan at witness.lcms.org/reading-plan. Listen to the Coffee Hour episode with Rev. Brady Finnern on Article I at kfuo.org/2025/01/07/coffee-hour-010725-studying-original-sin-in-the-book-of-concord, and find correlating Concord Matters episodes at kfuo.org/formulaofconcord. Find online exclusives of the Lutheran Witness at witness.lcms.org and subscribe to the Lutheran Witness at cph.org/witness.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”) “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, he was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of unbiblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question "What does it mean to be a Lutheran?”  All who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been! June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

January First is the Solemnity of Mary, Mother of God, a Holy Day of Obligation for Catholics (meaning that Mass attendance is required), also observed by some Protestants (Anglicans & Lutherans) as a related feast. On this day, the Church proclaims Mary as Theotokos (God-bearer), affirming that the Son she conceived by the power of the Holy Spirit is truly God and truly man. The Solemnity of the Blessed Virgin Mary is thus a liturgical celebration observed on January 1st and marks the octave of Christmas, celebrating her divine motherhood. Bishop Robert Barron books available at https://amzn.to/44W7nwN Breathe Bible Audio CD available at https://amzn.to/3CPRa4x Saint of the Day podcast with M. Roberts at https://ourcatholicradio.org/programs/saint-day Gospel of Luke available at https://amzn.to/3M6sTId ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Breathe Bible podcast (LifeAudio Podcast Network, Salem Web Network); Bishop Barron’s Sunday Sermons-Herod and Joseph, 25dec2019 (Word on Fire Catholic Ministries); Saint of the Day with Mike Roberts-January 1 Solemnity Of The Blessed Virgin Mary, Jan. 1, 2024 (Covenant Network). Saint of the Day podcast: The Flight into Egypt of the Holy Family (26dec2023), Greek Orthodox Deacon Jerome Atherholt and Ancient Faith Radio. The Saint of the Day podcast (S1E319 St. Joseph 19mar2023). Saint of the Day with Mike Roberts: Solemnity Of Saint Joseph (episode e324, 19mar2024). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. See omnystudio.com/listener for privacy information.

What does it mean to be a Lutheran?  The Lutheran Reformation was founded on the “Three Solas” (Latin for “alone”): “Grace Alone, Faith Alone, Scripture Alone”.   In 1517, Martin Luther's 95 Theses were headed in that direction.  His 1529 Small Catechism condenses those biblical truths into a text book for instruction.  In 1521, He was called to Worms and told to “sit down and shut up” by withdrawing all his writings and declaring them to be false.  Luther stood up instead and kept proclaiming the truth.  By 1530, it was time to set the record straight - against false accusations hurled against them and confusion that was spread as to what Lutherans believed.  So the process began to draft the Augsburg Confession. It was a clear and concise summary of the teachings of Scripture, a bold declaration of what the Scriptures say and what they do not.  It was a statement of biblical truth and a refutation of biblical error.  It was a demonstration that the Lutheran faith is the Christian faith and the orthodox teachings that the church has held too since the time of Christ.   So on June 25, 1530, the Augsburg Confession was boldly, confidently and loudly read.  Charles V and anyone else within earshot heard a systematic presentation of the Bible's truth.  They heard an incredible answer to the question: What does it mean to be a Lutheran?”  And all who read its 28 articles today hear that answer as well.     What a blessing to generations of Lutheran Christians those men and their courage, conviction, and confession have been!   June 25, 1530 was truly a turning point in the life of the Lutheran Church.  Blessings have been coming our way as a result ever since.  And now as you join in our discussion, those blessings are sure to come your way as well! The Augsburg Confession is included in the Book of Concord.  You can find a free version online here.  Grab your printed copy off the shelf or get your own copy here. If you have any questions about this series or our Most Certainly True Podcast, please reach out to Pastor Hackmann at bhackmann@gracedowntown.org.  If you'd like to learn more about Grace Lutheran Church, check out our website www.gracedowntown.org.  

December 29, 2025Today's Reading: Luke 2:(22-32) 33-40Daily Lectionary: Isaiah 55:1-13; Luke 1:1-25“...for my eyes have seen your salvation that you have prepared in the presence of all peoples…” (Luke 2:30-31)In the Name + of Jesus. Amen.It is now the fifth day of Christmas, and what is it that you see? Do your eyes gaze on a tree that was once brimming with anticipation, gifts, and loved ones? But now does it feel like an empty shell? Do you look at your house, dormitory, or apartment and see emptiness where there was once the hustle and bustle of family gatherings? Or perhaps you look at a countertop that is stacked with papers, a reminder of everything you failed to do before the rush of Christmas Eve/Day? Our dear brother, Simeon, by the Holy Spirit was promised “consolation.” His eyes, like many others, looked at a temple that was bereft of the glory of God; the LORD's weighty and splendid presence no longer there. But all of it changed that day when the blessed Mother arrived at the temple with the Holy Child, Jesus. “That's the One,” the Spirit of God affirmed in Simeon. And it is here that Simeon sings a crucial song about his eyes, “My eyes have seen your salvation that you have prepared in the presence of all peoples.” What is it that Simeon's eyes see? A temple with no glory? No. A life that is too old or far gone? No. What is it that Simeon sees? He sees the reason that he can be set free in peace. He sees the very light that will lift the nations out of darkness and idolatry. He sees the glory of Israel. He sees SALVATION! What is it that Simeon beholds in faith? Jesus. And that is all he needs. It's no wonder that after we have beheld and tasted of Christ, through His Body and Blood in, with, and under the bread and wine, we Lutherans sing with Simeon his song! For with eyes of faith, the light of Christ has cast away our sin with forgiveness, our death with Life. The glory of Jesus has crowned us, so that we may be changed from glory to glory (2 Corinthians 3:18). So then, it is now the fifth day of Christmas, and what is it that you see? Promises upon promises fulfilled in Christ, that is what you see.In the Name + of Jesus. Amen.Christ Jesus brought this gift to me, My faithful Savior, Whom You have made my eyes to see By Your favor. Now I know He is my life, My friend when I am dying. (LSB 938:2)Author: Rev. Matthew Synnott, associate pastor of Trinity Lutheran Church, Peoria, Illinois.Audio Reflections Speaker: Rev. Richard Heinz, pastor at Trinity Lutheran Church in Lowell, IN.Work through the first ten chapters of Matthew and learn more about who Jesus is. As you move through this study, you'll ponder the theological, practical, and historical considerations of the text. With ample room for personal notes, this study will have you feeling confident in your understanding of Matthew's Gospel. Matthew 1:1-11:1 of the new Concordia Commentary Bible Study Series is available now.

We were down a man this time. Our Anglican co-host, Miles Smith, was on the road which left  Korey Maas (Lutheran) and D. G. Hart (Presbyterian) trying to maintain pudcasting standards.  We had help from our colleague in the English Department, Jason Peters, who grew up Christian Reformed and switched to Eastern Orthodoxy.  We talked about the various strands of Orthodoxy in America, what the appeal may be to young men, and why confessional Protestants realign with the Orthodox Church. For perspective on the current appeal of Orthodoxy, see this piece from the New York Times.  The movement of some Lutherans into Orthodoxy about twenty-five years ago was related to the so-called Finnish interpretation of Luther.    As always, we depend heavily on the production abilities of the great Southern Presbyterian, @presbycast. 

What happens when faithful Christians disagree—and refuse to caricature one another?In this episode of Lead Time, Tim Ahlman and Jack Kalleberg sit down with Pastor David Bukes for an honest, brotherly conversation about some of the most sensitive and debated issues in the Lutheran Church—without turning it into a fight.This is not a debate episode.It's a listening episode.Together, they explore:- Where disagreement is genuinely adiaphora—and where it isn't- How “liturgical pietism” and “it's just contextual” can both miss the mark- Why drawing lines too tightly or too loosely can damage unity- The pastoral tension between hospitality and faithfulness, especially around the Lord's Supper- What faithful disagreement actually looks like when everyone shares the same confession- Rather than trying to “win,” this conversation models something increasingly rare: theological conviction held with humility, charity, and love for the Church.If you've ever felt skeptical of church conversations that seem polarized, dismissive, or reactionary—this episode is for you.If you care about unity without compromise—this episode is for you.If you believe the Church is strengthened by honest dialogue rooted in Christ—this episode is for you!Our hope is not that you leave with every question answered, but that you leave encouraged to wrestle together, grounded in the gospel, for the sake of Christ's Church.Join the LCMS Current!(weekly newsletter covering relevant LCMS topics!): https://www.uniteleadership.org/thelcmscurrentThe Best Pizza Franchise OpportunityAnthony & Luca's Pizza Kitchen is the hottest new Cheesesteak & NY Pizza Franchise.Support the showJoin the Lead Time Newsletter! (Weekly Updates and Upcoming Episodes)https://www.uniteleadership.org/lead-time-podcast#newsletterVisit uniteleadership.org

The markets were strong in 2025. Will this momentum continue through 2026? • Learn more at thriventfunds.com • Follow us on LinkedIn • Share feedback and questions with us at podcast@thriventfunds.com • Thrivent Distributors, LLC is a member of FINRA and a subsidiary of Thrivent, the marketing name for Thrivent Financial for Lutherans. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Hey y'all ! Welcome to another Friday with CWCOI ! In this week's episode, our host, Ally Yost talks about what it looks like to truly follow Jesus. She touches on topics such as knowing the Spirit of Jesus Christ, remembering the excitement in sharing the Gospel, and God's unfathomable love for us. "We love because he first loved us." 1 John 4:19 _____________________________________________  ☆ This endorsement is provided by Ally Yost, who is not a client of Thrivent, the marketing name of Thrivent Financial for Lutherans. Thrivent has paid me cash compensation in the amount of $35,000 for this endorsement. Because of this arrangement, I have an incentive to recommend Thrivent to you, which is a conflict of interest. Thrivent provides advice and guidance through its Financial Planning Framework that generally includes a review and analysis of a client's financial situation. A client may choose to further their planning engagement with Thrivent through its Dedicated Planning Services (an investment advisory service) that results in written recommendations for a fee. 8561016.1 ☆ If you're struggling with OCD or unrelenting intrusive thoughts, NOCD can help. Book a free 15 minute call to get started: https://learn.nocd.com/CWCOI ☆ REP CWCOI MERCH ➤ https://allyyost.com ☆ MY BIBLE (code 'ALLYYOST' at checkout) ➤ https://hosannarevival.com/collections/beautiful-bibles/products/nlt-notetaking-bible-versailles-theme  ☆ TUMBLER LINK ➤https://allyyost.com/products/travel-tumbler ☆ EARLY ACCESS TO EPISODES AND BONUS PERKS ➤ https://patreon.com/CWCOI  ☆ GIVE TO CWCOI ➤ https://www.paypal.me/CWCOI __________________________________________  Connect further with us ! TikTok ➤ https://www.tiktok.com/@christwithcoffeeonice  Instagram ➤ https://instagram.com/christwithcoffeeonice _____________________________________________  Connect further with Ally !  TikTok (2M) ➤ https://www.tiktok.com/@ally_yost  Instagram ➤ https://www.instagram.com/ally_yost/  ShopMy ➤ https://shopmy.us/allyyost Pinterest ➤ https://www.pinterest.com/ally_yost1/_created/

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

Expert insights and strategies for small-, mid- and large-cap value investing. • Learn more at thriventfunds.com • Follow us on LinkedIn • Share feedback and questions with us at podcast@thriventfunds.com • Thrivent Distributors, LLC is a member of FINRA and a subsidiary of Thrivent, the marketing name for Thrivent Financial for Lutherans. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

“What good does my suffering do for God?” This question opens a discussion on the purpose and value of suffering in the Christian life. Additionally, the episode addresses the potential for Anglican and Lutheran reunification, the validity of the sedevacantist mass compared to the Novus Ordo, and insights on loneliness and sadness from a faith perspective. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 05:23 – What good does my suffering do for God? 14:19 – If the Anglican and Lutherans were to return into full communion, would the bishops or the monarchs make it happen? 17:35 – What makes the sedevacantist mass invalid compared to the Nous Ordo? 22:18 – What does God say about loneliness and feeling sad? 34:08 – I’ve been Catholic for less than a year and I don't understand who the elect are? 46:00 – Have you ever had someone have a vision or experience with Jesus? And what have you advised them?

In this episode of the Thinking Fellows, we take a closer look at the growing interest in Thomas Aquinas especially among younger evangelicals and even many Lutherans. We talk through why Aquinas is appealing to so many today, but also why the Lutheran Reformers pushed back on key parts of his theology. That includes the big questions of grace, salvation, and whether human effort plays any role in standing before God. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Coming Home for Christmas: 1517 Advent Devotional Face to Face: A Novel of the Reformation by Amy Mantravadi Untamed Prayers: 365 Daily Devotions on Christ in the Book of Psalms by Chad Bird Remembering Your Baptism: A 40-Day Devotional by Kathryn Morales Sinner Saint by Luke Kjolhaug More from the hosts: Caleb Keith Scott Keith Adam Francisco Bruce Hilman  

Each class walks through what makes Lutheran doctrine distinct from other Christian denominations, following the chapters of the book The Lutheran Difference. Designed for youth in confirmation instruction, this series also welcomes anyone who wants a clear, biblical, and Confessional understanding of what Lutherans believe and why.Subscribe & Share:Apple Podcasts: Christ For YouSpotify: Listen on SpotifyWebsite: ZionWG.org/podcastStay Connected:Email: PastorRojas@ZionWG.orgWebsite: ZionWG.orgIf this strengthened your faith, share it with others and leave a review. Your support helps more people hear the faithful preaching of Christ crucified and risen for you.

Hey y'all ! Welcome to another Friday with CWCOI ! In this week's episode, our host, Ally Yost reads through submissions sent in by you guys! Ally talks through topics such as entering new seasons, doubting christianity, and sabbath. Please let us know if you love these types of episodes and if there are any more topics you'd love for us to cover! "Cast your cares on the Lord and he will sustain you; he will never let the righteous be shaken." Psalm 55:22 ___________________________________________  ☆ This endorsement is provided by Ally Yost, who is not a client of Thrivent, the marketing name of Thrivent Financial for Lutherans. Thrivent has paid me cash compensation in the amount of $35,000 for this endorsement. Because of this arrangement, I have an incentive to recommend Thrivent to you, which is a conflict of interest. Thrivent provides advice and guidance through its Financial Planning Framework that generally includes a review and analysis of a client's financial situation. A client may choose to further their planning engagement with Thrivent through its Dedicated Planning Services (an investment advisory service) that results in written recommendations for a fee. 8561016.1 ☆ REP CWCOI MERCH ➤ https://allyyost.com ☆ MY BIBLE (code 'ALLYYOST' at checkout) ➤ https://hosannarevival.com/collections/beautiful-bibles/products/nlt-notetaking-bible-versailles-theme  ☆ TUMBLER LINK ➤ https://allyyost.com/products/travel-tumbler ☆ EARLY ACCESS TO EPISODES AND BONUS PERKS ➤ https://patreon.com/CWCOI  ☆ GIVE TO CWCOI ➤ https://www.paypal.me/CWCOI _____________________________________________  Connect further with us ! TikTok ➤ https://www.tiktok.com/@christwithcoffeeonice  Instagram ➤ https://instagram.com/christwithcoffeeonice _____________________________________________  Connect further with Ally !  TikTok (2M) ➤ https://www.tiktok.com/@ally_yost  Instagram ➤ https://www.instagram.com/ally_yost/  ShopMy ➤ https://shopmy.us/allyyost Pinterest ➤ https://www.pinterest.com/ally_yost1/_created/

Pr. Paul Clark of Lutherans for Life Lutherans for Life The post Responding to Pope Leo's Recent Comments about Who is Really Pro-Life – Pr. Paul Clark, 10/23/25 (2961) first appeared on Issues, Etc..

“What Similarities Are There Between Catholics and Lutherans?” In this episode, we explore key differences between Catholicism and the Lutheran Church Missouri Synod, discuss ways to encourage others to return to the faith through the Eucharist, and delve into the significance of focus during the Eucharistic liturgy. Tune in for a thoughtful examination of these important topics. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:45 – I'm Lutheran in OCIA. What would you say are the main highlights between Catholics and Lutheran Church Missouri Synod? 14:14 – How should I help bring people back through the Eucharist? 28:45 – How does transubstantiation happen? 37:40 – During the Eucharistic liturgy where should our attention be, the altar or the tabernacle? 46:19 – I'm having trouble explaining the eucharist and the early church to my Protestant friends. What advice would you give me?