Faithful Conversations #137

Introduction to Readers

“Optimism is a passive virtue, hope an active one. It needs no courage to be an optimist, but it takes a great deal of courage to hope. The Hebrew Bible is not an optimistic book. It is, however, one of the great literatures of hope.” (Rabbi Jonathan Sacks)

Lately, I find myself praying for clarity on how to bring a faithful presence into our fractured world. I’ve also been thinking about children and the world they’re experiencing. In the October issue of The Christian Century, Presbyterian minister Maryann McKibben Dana shares a striking moment from a conversation with a friend. The friend pointed out that those who rage at every headline often do so from the comfort of safety—far removed from the daily grind of people fighting just to get by. While some shout from the sidelines, others carry the weight of survival in silence. Dana’s reflection flips the lens, reminding us that outrage can be a privilege not everyone can afford. As Christians, we are called to purveyors of hope in our world, not glittering optimists who dance in superficiality, and as Rabbi Jonathan Sacks suggests, God’s word grounds us in that hope. Keep that in mind as you work through this week’s readings. And let’s stay excited that many in our midst have taken on the challenge of reading the Bible through in one year!

We have reached Pentecost 18 and soon will mark the 508th anniversary of the Reformation (26 October). We have two commemorations on our calendar this week: William Tyndale (died on 6 October 1536) was a groundbreaking English scholar, linguist, and Protestant reformer best known for translating the Bible into English directly from Hebrew and Greek texts—a radical act that challenged both ecclesiastical authority and political power; and Henry Melchior Muhlenberg who died on 7 October 1787. Born in Einbeck, Germany (1711) and deeply influenced by Pietism, he was ordained in 1739 and emigrated to Pennsylvania in 1742, serving scattered German-speaking Lutheran communities in the pre-Revolutionary period. Among other things, he kept detailed journals that remain invaluable for understanding early American Lutheranism and religious life in the colonies. One other notable fact is that Muhlenberg’s son Peter became a soldier of renown during the Revolutionary War.

Thanks for visiting this venue again this week and for your continued interest in the Lectionary. My reflections will focus on the readings from Jeremiah and Luke. I’m also including a prayer dedicated to the refugees in our midst and musical selection that focuses on the children in our world (generally), and especially those who have been displaced.

** Note 1: Links to outside references are bolded and italicized and are meant for further reading or research on your part. While the text I am including in the blog is my own, I am pulling from a multitude of sites for ideas and connections.

** Note 2: In my increasing use of A.I. (Copilot), I will cite sourcing of how I am using the tool, if necessary. I don’t want that to be overly cumbersome, but I am gradually incorporating more tools. I am exploring the A.I. world this summer prior to my next teaching semester. As you can imagine, it is a great challenge right now and will forever change the face of education!

** Note 3: The images I include in the blog are drawn from Wikimedia Commons to the fullest extent possible.

Common Themes Among the Readings

Reflection: Strangers in our Midst

This week’s readings from Jeremiah and Luke offer profound insights into the presence—and the power—of the foreigner in our midst. In Jeremiah 29:1, 4–7, the prophet pens a letter to the exiles in Babylon—a displaced people, torn from Jerusalem and thrust into foreign soil. His message is startling in its realism: “Build houses and live in them… seek the welfare of the city where I have sent you into exile.” Rather than resist or retreat, the exiles are called to engage, to bless, and to pray for the flourishing of the very place that holds them captive. This summons is both unsettling and deeply hopeful. Historically, this letter was written after the first wave of deportations in 597 BCE, when King Jehoiachin and the Judean elite were taken to Babylon. Archaeological records confirm that these exiles were not merely prisoners—they were artisans, officials, and laborers integrated into Babylonian society. Jeremiah’s call was radical: live faithfully among foreigners and recognize that God’s presence is not confined to Jerusalem. The stranger becomes neighbor, and exile becomes a crucible for spiritual renewal. It’s a vision that redefines exile—not as punishment, but as possibility.

More than six centuries later, in Luke 17:11–19, Jesus encounters ten lepers on the borderlands between Galilee and Samaria. These men are doubly marginalized—by disease and geography. Yet it is the Samaritan, the foreigner among them, who returns to give thanks. Jesus’ response is telling: “Was no one found to return and give praise to God except this foreigner?” The outsider becomes exemplar, the one who sees clearly and responds with gratitude. This encounter unfolds in a region scarred by ethnic division and religious mistrust. Samaritans were viewed with suspicion by many Jews, their worship practices deemed impure. Yet here, the Samaritan’s faith transcends boundaries. All ten are healed, but only one is made whole—his gratitude becomes the gateway to deeper restoration. Once again, Jesus throws us a curveball.

Together, these passages challenge us to reconsider our posture toward the foreigner. Jeremiah urges rootedness and blessing in unfamiliar places. Luke reveals that grace often flows through those we least expect. In both, God’s movement is not confined to the familiar or the favored—it pulses through exile, borderlands, and gratitude. As so often in Scripture, these ancient voices speak directly into our present moment. As migration and displacement continue to rock the global political environment, and cultural tension shapes our communities, these texts beckon us toward prophetic realism and gospel hospitality. The foreigner is not merely among us—they are often the vessel of divine insight. To dwell faithfully is to seek the welfare of the stranger, and to recognize that healing and thanksgiving may come from unexpected voices. Hope is all around us if we choose to see it.

Soli Deo Gloria!

Prayer Reflection: Prayer for Refugees and Migrants

Lutherans have a strong tradition in the world of immigration. Formed in 1939, Global Refuge (formerly Lutheran Immigration and Refugee Services), has been active in the world for 86 years. The following prayer is an interpretation of a prayer suggested within their resources and also inspired by Psalm 146. We know that children, in particular, are caught within the various forces of displacement in our world — political conflicts, civil wars, and famine just to name a few.

A Musical Offering: Prayer of the Children (Kurt Bestor)

Faithful Conversations Updates

Join us for some free-flowing conversation about the Lectionary readings each Sunday. We meet from 10:45-11:30 in the church library each week, with some exceptions. No prior knowledge is necessary! ALL ARE WELCOME! And, let’s discuss these questions when we gather (or any other questions you would like to raise for the group!):

1. Why did Jeremiah instruct the captive Israelites (verses 4-7) in the manner he did?

2. What does the Samaritan’s gratitude teach us about recognizing grace in unexpected places—and voices? Who are the “foreigners” in your life whose faith or insight has challenged you to see more clearly?