Grace interpreted as a principle, pecca fortiter as a principle, grace at a low cost, is in the last resort simply a new law, which brings neither help nor freedom. Grace as a living word, pecca fortiter as our comfort in tribulation and as a summons to discipleship, costly grace is the only pure grace, which really forgives sins and gives freedom to the sinner.

Only when we have felt the terror of the matter, can we recognize the incomparable kindness. God comes into the very midst of evil and death, and judges the evil in us and in the world. And by judging us, God cleanses and sanctifies us, comes to us with grace and love…. God wants to always be with us, wherever we may be—in our sin, suffering, and death. We are no longer alone; God is with us.6 "The Coming of Jesus in Our Midst

Suffering means being cut off from God. Therefore those who live in communion with him cannot really suffer.

They bear their sorrow in the strength of him who bears them up, who bore the whole suffering of the world upon the cross.

The word of the justifying grace of God never departs from its position as the final word; it never yields itself simply as a result that has been achieved... The word remains irreversibly the last; for otherwise it would be reduced to the quality of what is calculable, a merchandise, and would thereby be robbed of its divine character. Grace would be venal and cheap. It would not be a gift.

Nietzsche could have arisen only from the soil of the German Reformation. Here, the contradiction between the natural and grace is starkly opposed to the reconciliation of nature with grace in the Roman heritage.

God is not with the stronger battalions but with the small host of the praying, watchful congregation. God's strength is powerful in the weak.

What is the power of Christ? It is the hidden, secret power of the cross and of suffering.

A change has come indeed. Your hands, so strong and active, are bound; in helplessness now you see your action is ended; you sigh in relief, your cause committing to stronger hands; so now you may rest contented. Only for one blissful moment could you draw near to touch freedom; then, that it might be perfected in glory, you gave it to God.

The God who is with us is the God who forsakes us (Mark 15.34). The God who lets us live in the world without the working hypothesis of God is the God before whom we stand continually. Before God and with God we live without God. God lets himself be pushed out of the world on to the cross. He is weak and powerless in the world, and that is precisely the way, the only way, in which he is with us and helps us.

What may appear weak and insignificant to us may be great and glorious to God. Just as Christians should not be constantly feeling the pulse of their spiritual life, so too the Christian community has not been given to us by God for us to be continually taking its temperature.

In trying to be strong for them, I had cheated them out of opportunities to strengthen me. Guilt overwhelmed me, because I could-at last-see their gifts to me. The shame flowed all over me, and I began to cry. This is their ministry, I thought, and I've been spoiling it. I felt such intense shame over not letting them help.