“Character building begins in our infancy and continues until death.” – Eleanor Roosevelt
Character has been on my mind this week, stirred by Paul’s words in Romans for Trinity Sunday. The word immediately brings my mother, Cathy, to mind. Let me explain. For 60 years, I have immersed myself in athletics, either as a competitor or a coach. This particular photo—one of the few I have from my athletic days—captures a moment in 1974. My parents stood on the sidelines, enduring brutal weather to watch me compete in a Cross Country race during my senior year at West Fargo High School. Cathy never missed a chance to cheer me on, but beneath her unwavering support ran a fierce competitive streak. If she sensed I wasn’t pushing hard enough or thought I had slipped into self-pity, she wasted no time in setting me straight — she pushed me to persevere. My coaches appreciated her enthusiasm, I have no doubt! She would have wholeheartedly agreed with Eleanor Roosevelt, as she prepared me to face a challenging world. And, incidentally, wisdom often appears in Scripture as a personified woman—this week’s passage from Proverbs is an example. That image, much like the concept of character itself, reminds me of my mother. As part of my reflections this week, I’ll delve into how Paul frames character and how this applies to our lives as Christians.
As always, thanks for your continued interest in exploring the scriptures! And, a shout-out this week to all the fathers or father-figures in our lives. Thanks for everything that you do! We are now beyond the half-year of seasons (Advent, Christmas, Epiphany, Lent, and Easter) and are on the front end of the long season of Pentecost with this question guiding our reading: What does it mean to live out Jesus’ teachings in our chaotic and turmoil-filled world? The blog this week includes some thoughts on the Holy Trinity, Luther’s Trinitarian Prayer, and a joyful organ selection of a Trinity-inspired hymn. And one note: I sprinkle in a few hyperlinks throughout the blog if you care to do further reading — there are italicized and bolded.
The readings for Holy Trinity Sunday emphasize God’s wisdom, majesty, and relational nature. Proverbs 8 presents wisdom as an eternal presence with God, rejoicing in creation and calling humanity to understanding. Psalm 8 marvels at God’s grandeur, questioning humanity’s place in the cosmos while affirming human dignity as stewards of creation. Romans 5 highlights the transformative power of faith, where suffering leads to hope through the love of God poured out by the Holy Spirit. John 16 reveals the Spirit’s role in guiding believers into truth, glorifying Christ, and deepening the connection between the Father, Son, and Holy Spirit.
Romans 5: 1-5 5 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God. 3 Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; 4 perseverance, character; and character, hope.5 And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.
Check out this introductory segment on Romans for background on this week’s passage. This comes from our friends at the Bible Project. There is a segment on Romans 5-16 as well, if you’re interested. You can find that here, along with many other guides.
TRY LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections (Part 1): “The Holy Trinity”
Almighty Creator and ever-living God: we worship your glory, eternal Three-in-One, and we praise your power, majestic One-in-Three. Keep us steadfast in this faith, defend us in all adversity, and bring us at last into your presence, where you live in endless joy and love, Father, Son, and Holy Spirit, one God, now and forever. Amen.
Here are a few things to think about this week regarding the Holy Trinity. Many Christian traditions follow a structured liturgy, shaping worship through prayers and rituals passed down over generations. Some parts of the liturgy, known as Propers, change based on the calendar, aligning with the Revised Common Lectionary and marking special observances like Epiphany or Pentecost. The Prayer of the Day for Holy Trinity Sunday (above), found on page 37 of the ELW(Evangelical Lutheran Worship hymnal), continues a tradition that traces back to the 16th-century Book of Common Prayer. I included this prayer to encourage reflection on the Holy Trinity, often called “the central mystery of the Christian faith and life.”
Martin Marty (1928-2025)
Many volumes explore the Trinity, but words alone struggle to capture its full meaning. Still, as theologian Martin Marty suggests, the Trinity teaches us about relationship—not just between God and humanity, but in how we interact with each other. He writes: “The Trinity is the model of the relational life, and invoking the Trinity draws us into thinking and experiencing divine-human relations that we can then carry into human-to-human relations . . . God. Father. Creator. Son. Redeemer. Savior. Spirit. Advocate. Comforter . . . the Trinity opens the door of imagination and the focusing power of prayer to much more than if we do not invoke the Trinity” (Lutheran Questions, Lutheran Answers, p. 42).
The discussion around the Trinity isn’t just a relic of history. I learned this week, for example, that The Lutheran World Federation (LWF), which includes our church, continues theological dialogues with Roman Catholic and Orthodox traditions, working toward greater understanding and unity. Decades of conversation with the Catholic Church led to the Joint Declaration on the Doctrine of Justification, a major step in bridging doctrinal differences. Likewise, dialogues with Orthodox churches have addressed topics such as the Holy Spirit, the nature of the Church, and historical disputes like the Filioque controversy. These ongoing conversations remind us that the doctrine of the Trinity remains deeply relevant in shaping faith today. Check out this joint statement from June 2025.
Reflections (Part 2): “Character Forged in Faith”
Like many passages in Romans, this week’s second reading packs a punch. Paul proclaims a bold truth: through faith, we stand justified and reconciled with God. Christ grants us access to grace, and we rejoice in the hope of His glory. But our confidence is not limited to moments of triumph—we find glory even in suffering, knowing it refines us. Hardships build endurance, endurance shapes character, and character fuels unwavering hope. This hope never fails us because God has poured His love into our hearts through the Holy Spirit, His gift to us. We are strengthened, sustained, and assured by the power of divine love.
Seminary Professor Chrystal Halloffers a compelling interpretation of this passage, highlighting how Paul grapples with integrating vastly different peoples—Gentiles and Jews—into the church despite their cultural, legal, and religious differences. Even in 2025, unity remains a challenge for the Christian community. Hall also emphasizes the Trinity’s presence in this passage, showing how its three Persons intertwine in relationship. Followers of the Anointed One experience God’s peace through Jesus and receive God’s love through the Holy Spirit, who pours that love into their hearts. This interdependence reflects our own relationship with one another and with God—a model suggested by Martin Marty (note Part 1 of my Reflections).
Finally, as alluded to in my blog introduction this week, I’ve always been struck by the language in verses 3-4: “suffering produces perseverance; perseverance, character; and character, hope.” The Greek word for “endurance” conveys resilient perseverance, while “character” implies steadfast reliability, especially in God’s eyes. These words resonate deeply in 2025, reminding us to remain strong as we navigate a challenging world. May the Holy Spirit inscribe them on our hearts!
Soli Deo Gloria!
Prayer Reflection: “Trinitarian Prayer and Blessing” (Martin Luther)
O God the Father, graciously give us all that we need for body and soul.
O Son of God, deliver us from sin, be gracious to us, and give us your Spirit.
O God, Holy Spirit, heal, comfort and strengthen us against the devil, and give us endless victory and resurrection from death. Amen.
Martin Luther (1483-1546)
A Musical Offering: “Come, Join the Dance of Trinity” (412, ELW)
Come, Join the Dance of Trinity
Come, join the dance of Trinity, before all worlds begun– the interweaving of the Three, the Father, Spirit, Son. The universe of space and time did not arise by chance, but as the Three, in love and hope, made room within their dance.
Come, see the face of Trinity, newborn in Bethlehem; then bloodied by a crown of thorns outside Jerusalem. The dance of Trinity is meant for human flesh and bone; when fear confines the dance in death, God rolls away the stone.
Come, speak aloud of Trinity, as wind and tongues of flame set people free at Pentecost to tell the Savior’s name. We know the yoke of sin and death, our necks have worn it smooth; go tell the world of weight and woe that we are free to move!
Within the dance of Trinity, before all worlds begun, we sing the praises of the Three, the Father, Spirit, Son. Let voices rise and interweave, by love and hope set free, to shape in song this joy, this life: the dance of Trinity.
“Come, Join the Dance of Trinity” is a hymn written by Richard Leach, known for his ability to craft texts that are both biblically grounded and theologically rich. The hymn draws on the ancient concept of perichoresis, an early theological term describing the interrelationship of the Father, Son, and Holy Spirit—often likened to a divine dance. The hymn’s four stanzas explore the Trinity’s role in creation, redemption, and the Spirit’s ongoing work, culminating in an invitation for believers to join in the dance of faith. It is commonly set to the KINGSFOLD tune, a melody with medieval roots that has been adapted for various hymns. The organist you’re hearing is Jeffrey Dexter of Zion Lutheran Church in Ohio. The visuals are interesting throughout the song.
Zion is a congregation of the Evangelical Lutheran Church in America (ELCA), part of the Northeastern Ohio Synod of the ELCA, founded in 1840 and located in downtown Wooster.
Update on “Faithful Conversations”
Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!
Recent News Regarding the Lutheran Study Bible!
This is something you may be interested to know. In 2009, the Lutheran Study Bible was published by Augsburg Fortress. It featured the New Revised Standard Version (NRSV) translation and included introductions, notes, and articles written by ELCA Lutheran pastors and theologians. It provided historical and cultural context, theological insights, and faith reflection prompts to help readers engage deeply with Scripture. I have used if for a number of years. A second edition, featuring the NRSV Updated Edition (NRSVue), is set to release in July 2025, expanding on the original with contributions from over seventy Lutheran scholars. If you’re looking for a Bible that connects well with the ELCA, check it out.
Augsburg Fortress is the publishing branch of the Evangelical Lutheran Church in America (ELCA). It creates resources for worship, music, faith education, and church life, including hymnals, theological books, and study materials. It also runs Fortress Press, which publishes academic and theological works for pastors, educators, and general readers. Over the years, Augsburg Fortress has shaped Lutheran teaching and provided essential materials for churches.
“They call it Christianity. I call it consciousness.” (Ralph Waldo Emerson)
Recent surveys indicate that nearly one in five Americans identify as, “spiritual, but not religious” (SBNR) — nearly 70 million people. I recall first hearing this expression in my college days in the mid-1970s, and while it is impossible to judge what’s in a person’s heart, my sense is that people who assert this position have found institutional religion wanting for one reason or another. Any number of people in my life have made the argument to me, for example, that religion has been the cause of great pain, violence, persecution, and war in history and therefore is a net negative. It is hard to argue against that — much has been done in the name of religion that is appalling. And we know that millions of people have walked away from organized religion in recent decades decrying its formalism, dogma, rootedness in miracles, and perceived exclusivity.
Ralph W. Emerson
It is tempting to think of this as a recent phenomenon, but I suspect SBNR has been around for a long, long time. Consider the high-profile case of Ralph Waldo Emerson (1803-1882). Ordained as a Unitarian minister, he ultimately walked away from organized religion entirely by 1838. Later in life, he helped establish the Free Religious Association (FRA), a movement promoting free inquiry into religious matters and advocating for a rational, progressive approach to spirituality. The FRA welcomed diverse religious perspectives, including those from Jewish, Spiritualist, and Eastern traditions, aiming to foster a broader, more inclusive spiritual dialogue.
Why is this on my mind this week? How should we respond to those who embrace the SBNR label? Simply this: Pentecost calls Christians to remember the outpouring of the Holy Spirit—the divine force (outside of ourselves) that unites, empowers, and commissions the Church. Further, Pentecost demands reflection on the vital role of the Church in shaping spiritual identity. Emerson’s rejection of religious institutions, for example, reveals the lingering question: Can spirituality thrive without community, tradition, and theological grounding? The Spirit did not descend in isolation but ignited a gathered people, sending them forth with a shared mission. That’s us and we need to offer a strong and positive face for the church in our world!
Thanks for visiting this space again this week! The Easter season is now behind us, and Pentecost reminds us of our deep Judeo-Christian roots. In Jewish tradition, it denoted the Festival of Weeks, celebrated 50 days after Passover (penta means “50” in Greek). It marked the spring wheat harvest and God’s gift of the Torah to Moses (Exodus 24). For Christians, Pentecost in Acts 2 signals the moment the Holy Spirit came upon Jesus’ followers, empowering them to spread the Gospel. The first believers, shaped by Jewish traditions, met the risen Christ and received the Spirit, launching the Church in 33 CE. By the Second Century, Christians recognized Pentecost as a holy day. Keep this history in mind as you dive into this week’s readings. My commentary will focus on the reading from Acts with a reference to John’s Gospel. I will also offer a prayer reflection inspired by Luther’s explanation of the Third Article of the Apostle’s Creed, along with a favorite new song from the jazz world.
The readings for Pentecost reveal the Spirit’s role in empowerment, renewal, divine presence, and guidance, shaping both the Church and individual believers in faith and mission. Acts 2 highlights the Spirit’s transformative power, as the disciples boldly proclaim the Gospel in many languages, breaking barriers of communication and fear. Psalm 104 celebrates the Spirit’s work in creation and sustenance, reminding believers that God’s presence fills the earth and brings life to all things. Romans 8 affirms that through the Spirit, Christians are adopted as children of God, freed from fear and led by divine guidance. In John 14, Jesus assures his followers that the Holy Spirit, the Advocate, will be with them, teaching and reminding them of his truth, ensuring they are never alone.
Acts 2: 1-21 When the day of Pentecost had come, they were all together in one place. 2 And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. 3 Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. 5 Now there were devout Jews from every people under heaven living in Jerusalem. 6 And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. 7 Amazed and astonished, they asked, “Are not all these who are speaking Galileans? 8 And how is it that we hear, each of us, in our own native language? 9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.” 12 All were amazed and perplexed, saying to one another, “What does this mean?” 13 But others sneered and said, “They are filled with new wine.” 14 But Peter, standing with the eleven, raised his voice and addressed them, “Fellow Jews[a] and all who live in Jerusalem, let this be known to you, and listen to what I say. 15 Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. 16 No, this is what was spoken through the prophet Joel: 17 ‘In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. 18 Even upon my slaves, both men and women, in those days I will pour out my Spirit, and they shall prophesy. 19 And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. 20 The sun shall be turned to darkness and the moon to blood, before the coming of the Lord’s great and glorious day. 21 Then everyone who calls on the name of the Lord shall be saved.’
John 14: 8-17 (25-27) 8 Philip said to him, “Lord, show us the Father, and we will be satisfied.” 9 Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own, but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me, but if you do not, then believe because of the works themselves. 12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. 13 I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 If in my name you ask me for anything, I will do it. 15 “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Advocate, to be with you forever. 17 This is the Spirit of truth, whom the world cannot receive because it neither sees him nor knows him. You know him because he abides with you, and he will be in you.
TRY LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Reflections: “Spiritual and Religious!”
Regular readers of the blog know that I’m fascinated by artistic interpretations of Biblical stories. Jean Restout II’s Pentecost (1732) is a dramatic Baroque painting depicting the Holy Spirit descending over the apostles and Mary. Restout places them in a grand courtyard, with swirling clouds above. The figures react with awe, fear, and reverence, while Mary stays calm at the center, contrasting with the stunned apostles. Restout’s bold lighting and detailed gestures bring great energy to the moment. An amazing painting!
St. Peter Preaching at Pentecost
So, let’s imagine what the disciples experienced on the day of Pentecost! The Holy Spirit (our Advocate, as identified by Jesus in John’s Gospel — and isn’t that a beautiful description?) descends with fire and wind, filling them with supernatural power. A mighty rush of wind shakes the room, and tongues of fire settle on each person, igniting them with divine speech. They begin speaking in different languages, astounding the crowds of pilgrims in Jerusalem. Confusion turns to awe as people realize they are hearing the wonders of God in their own tongues. Some mock the disciples, accusing them of drunkenness, but Peter steps forward with authority, declaring that this is the fulfillment of Joel’s prophecy—the Spirit of God is poured out on all people, men and women, young and old (verse 17 is great poetry). He proclaims that signs and wonders will accompany this new era, and everyone who calls on the name of the Lord will be saved. The Church is born in fire, power, and prophecy, setting the world ablaze with the unstoppable movement of God. Wow!
What should we take away from this powerful moment from the first century? There are many things, but these stand out. Pentecost reminds us that God is active, faith is communal, and transformation is real. It’s not just a story—it’s a call to live spirit-filled lives that impact the world. Further, God empowers His People. We do not find this within ourselves (or our “consciousness,” in Emerson’s description). In fact, when we try to do that, we easily lose our way. And finally, the Gospel is for all nations and all people. When the apostles speak in different languages, it signals that God’s message is universal, meant for every tribe and tongue. Christianity is not confined to one people or culture but extends to all. And while many in our midst may see organized religion as rigid or hypocritical, ours should be a faith that heals, uplifts, and serves. The Church must show grace, truth, and love, proving faith is about justice,hope, and transformation, not control. When we live with integrity and compassion, we help break negative stereotypes and reveal that faith inspires real change. The world needs a Church that reflects Christ’s love, not just defends tradition. This is a radical and powerful message and one that we are privileged to share!
Soli Deo Gloria!
Prayer Reflection: Inspired by Luther’s Explanation of the Third Article
“I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way, He calls, gathers, enlightens, and sanctifies the whole Christian church on earth, and keeps it with Jesus Christ in the one true faith. In this Christian church, He daily and richly forgives all my sins and the sins of all believers. On the Last Day, He will raise me and all the dead, and give eternal life to me and all believers in Christ. This is most certainly true.”
Spirit of the Living God, fall fresh on us today! You call us by the Gospel, shaping us into Christ’s body. You gather Your Church from every nation, binding us in unity and love. You fill us with Your gifts—wisdom, courage, and boldness to proclaim Your truth. You forgive, renew, and send us out, strengthened for the work of Your kingdom. And on the last day, You will raise us up in glory, bringing us into eternal life. Come, Holy Spirit—move in power! Amen.
A Musical Offering: “New Hope”
Meditation on New Hope
When I first heard this track, it struck me that it is more than just a melody—it’s a reminder that faith renews us, even in the most uncertain seasons. The track weaves a sense of possibility, much like the quiet yet persistent voice of the Spirit, whispering courage into weary souls. Hope is not passive; it stirs, it moves, it calls us forward. Faith does the same. Every dawn, God offers us a fresh start, a chance to dream again, to believe that renewal is possible, no matter how heavy the night has been. Now, more than ever, we need that reminder: hope is alive, and faith makes it real.
“New Hope“
“New Hope” is a track from Bob James and Dave Koz’s collaborative 2025 album Just Us, which features unplugged piano and saxophone duets.
Update on “Faithful Conversations”
Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!
Introduction to Bible Study
A few weeks back, I shared this link to the on-line class I put together and am reposting now as we get into the summer phase of the Lectionary. If you’re looking for a “reboot” on how to approach Bible study, take a look! Click on the photo for access!
“People who’ve had any genuine spiritual experience always know that they don’t know. They are utterly humbled before mystery. They are in awe before the abyss of it all, in wonder at eternity and depth, and a Love, which is incomprehensible to the mind.” ~ Richard Rohr (Franciscan Priest)
Monday marks the 36th day of Eastertide, the sacred 50-day journey from Easter Sunday to Pentecost on June 8. Throughout these seven weeks, the Lectionary readings highlight resurrection, renewal, and the Church’s early expansion. This week, the opening quote from Christian mystic Richard Rohr resonated deeply with me, especially as Thursday approaches—the day that commemorates the Ascension of our Lord. After His Resurrection, Jesus walked the earth for 40 days before ascending into heaven, a moment of profound mystery (Acts 1: 1-11 and Luke 24: 44-53). The Ascension serves as a bridge between heaven and earth, mortality and eternity. Across Christian traditions, it remains a cornerstone of faith and worship, intricately tied to eschatology—the belief in Christ’s second coming — a connection we have with Christians across time since that incredible moment.
Ascension of Christ Albertino Piazza (1490–1528)
Some quick background. Since the earliest days of Christianity, believers have celebrated the Feast of the Ascension—also known as Ascension Day or Holy Thursday—to honor Jesus’ bodily ascent into heaven, as recorded in Luke’s Gospel. By the 4th century, Christians, particularly in the Eastern Church, widely observed the feast, and by the 6th century, the Western Church formally established it. Traditionally held forty days after Easter, Ascension Day falls on a Thursday, though some denominations move it to Sunday to allow more worshippers to take part. Over time, churches have deepened the celebration with processions, prayers, and solemn services. More than a historical event, Ascension Day proclaims Christ’s heavenly reign and his promise to return in glory, filling believers with hope and anticipation.
This day is highlighted in the Lectionary (one of several beyond Sundays), but my sense is that it goes by without much notice. In our various books of worship prior to the 1978 green hymnal, the calendar of the church year received more emphasis than in our new versions. If you are 65 or older, for example, the 1958 red hymnal would be familiar to you. Note the Introit and Collect for Ascension Day (below), utilized at the beginning of the worship service, words you may have heard growing up. Keep them in mind as you navigate the readings for both Ascension Day and the Seventh Sunday of Easter.
INTROIT “Ye men of Galilee, why stand ye gazing up into heaven? Hallelujah! This same Jesus which is taken up from you into heaven, shale come in like manner as ye have seen Him go into heaven: Hallelujah! Hallelujah!” (drawn from Acts 1: 11)
COLLECT “Grant we beseech Thee, Almighty God, that like as we do they only-begotten Son, our Lord Jesus Christ, to have ascended into the heavens; so may we also in heart and mind thither ascend, and with him continually dwell; who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.
Thanks for visiting this space again and for your continued interest in exploring the Lectionary! We have two notable commemorations this week: John Calvin, Renewer of the Church, died on 27 May in 1564. And the visit of Mary to Elizabeth is marked on Saturday, 31 May (The image on the left, The Embrace of Elizabeth and the Virgin Mary (c. 1191), is from a church in Macedonia). This week, my reflections center on a significant historical milestone—the 1700th anniversary of the Council of Nicaea (May–August, 325 CE), a pivotal moment in Christian history. I invite you to explore how this event connects with the readings assigned for both Thursday and Sunday. And one note: I include links out for further information and they are in bold print and italicized.
Common Themes Among the Readings
Ascension of Our Lord Acts 1: 1-11 Psalm 47 Ephesians 1: 15-23 Luke 24: 44-53
These four scripture passages convey the profound significance of Christ’s Ascension.Acts 1:1-11 portrays the moment of Jesus’ departure from Earth, as He ascends into heaven, promising the disciples the Holy Spirit and affirming His return. Luke 24:44-53 recounts the same event, emphasizing Jesus’ final words of blessing and commissioning to His followers. Ephesians 1:15-23 expands on the cosmic implications of Christ’s Ascension, depicting His exaltation above all powers and authorities, with believers as beneficiaries of His glorious inheritance. Psalm 47 serves as a poetic celebration of God’s sovereignty and kingship, resonating with the themes of triumph and exaltation present throughout the Ascension narrative.
The readings for the 7th Sunday of Easter emphasize themes of liberation, divine authority, and the promise of salvation. In Acts 16:16-34, Paul and Silas experience both persecution and miraculous deliverance, demonstrating God’s power to free and transform lives. Psalm 97 celebrates God’s reign with imagery of justice and righteousness, affirming divine sovereignty over all creation. Revelation 22 and John 17 point to Christ’s ultimate fulfillment of salvation, inviting all to partake in the water of life and highlighting the unity of believers in God’s love.
Reflection: “being of one substance”
Christian denominations like the ELCA actively shape their core beliefs and cultivate theological unity. They immerse believers in the Church’s rich historical traditions, preserving and passing down the faith that has endured since early Christianity. Creeds enunciate complex doctrines, transforming them into accessible teachings that strengthen spiritual formation through worship and instruction. As catalysts for ecumenical dialogue, creeds foster unity among diverse Christian traditions, building connections despite theological differences. Ultimately, they anchor churches in shared doctrine while forging lasting bridges across generations and denominations. The three great ecumenical statements of faith within Christendom are the Apostles’, Nicene, and Athanasian Creeds. The ELCA affirms all three as foundational expressions of our faith, and all are recognized in the ELCA’s governing documents and Lutheran confessional writings compiled in the Book of Concord. We recite the Apostles’ Creed every Sunday and the Nicene Creed occasionally. (Sidebar: I do not recall ever having used the Athanasian Creed. In fact, you will not find it in the ELW, our current hymnal, which seems surprising — a story for another day!).
Let’s do a bit of time-tripping regarding the second of those belief statements, the Nicene Creed. As mentioned in my introduction, the summer of 2025 marks the 1700th anniversary of the famous meeting that produced this creed, the Council of Nicaea. From May through August of 325 CE, bishops from across the Roman Empire gathered in Nicaea, near Lake Ascanius in modern-day Turkey, to settle a major dispute about Christ’s nature. Arius, a priest from Alexandria, argued that Jesus was created and not fully divine, while others, like Athanasius (think Athanasian Creed), insisted he was equal to the Father. As the debates intensified, tensions ran high, and according to legend, St. Nicholas of Myra (yes, THAT St. Nicholas!) became so enraged by Arius’ arguments that he slapped or punched him in the heat of the discussion, a moment that I must admit, made me laugh when I heard of it! (This dramatic act, by the way, led to Nicholas being temporarily removed from the council until Emperor Constantine reinstated him). Ultimately, the council rejected Arianism, declaring Jesus homoousios—of the same essence as God—and formalized this belief in the Nicene Creed. Constantine supported the decision and ordered Arius to be exiled, banning his writings and declaring him a heretic. Meanwhile, the Nicene Creed became the foundation of Christian doctrine, shaping the Church for centuries.
Icon of Arius by Greek artist Michael Damaskinos (1530–1593).
My account here is a shorthand version of a complicated debate that went on far beyond 325! (Sidebar: Professor Philip Jenkins of Baylor University has written an excellent article in the May issue of The Christian Century that you may want to explore). Suffice to say, however, the Council of Nicaea proved to be a major turning point in Christian history. The council rejected Arianism and affirmed that Jesus is fully God, just like the Father. And further, this council led to the creation of the Nicene Creed, a statement of faith that Christians still use today. The Roman Emperor Constantine wanted a stronger, united Church to help stabilize his rule (we could have a lengthy discussion if this embrace of Christianity by the state was a good thing or not, but I digress!). The council’s decisions shaped Christianity for centuries, influencing future church gatherings and theological teachings.
As you read the words of the creed below, notice the careful use of language regarding that debate about Christ’s divinity (I encourage you to read it several times this week!). The Arian controversy is like a storm that shaped Christianity forever and offers a good reminder of how history shapes our present experience. In 325 AD, church leaders gathered at the Council of Nicaea to settle a fiery debate: Was Jesus fully God, or just created by Him? They stood their ground, declaring Christ eternal and equal to the Father (“being of one substance”), a belief now woven into the fabric of Christian worship through the Nicene Creed. Even today, some groups challenge this teaching, keeping the conversation alive in theology and interfaith dialogue. The echoes of that ancient dispute still ring through churches, shaping faith, unity, and how Christians see the heart of their belief—Jesus Himself. We live within an unfinished dialogue. 1 Corinthians 13:12: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.”
Soli Deo Gloria!
Late medieval Greek icon of Saint Nicholas slapping Arius during the Council of Nicaea, 325 CE.
Icon from the Mégalo Metéoron Monastery in Greece depicting Arius below Constantine and the bishops.
The Nicene Creed
I believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the virgin Mary and was made man; and was crucified also for us under Pontius Pilate. He suffered and was buried. And the third day He rose again according to the Scriptures and ascended into heaven and sits at the right hand of the Father. And He wil come again with glory to judge both the living and the dead, whose kingdom will have no end.
And I believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father and the Son, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets. And I believe in one holy Christian and apostolic Church, I acknowledge one Baptism for the remission of sins, and I look for the resurrection of the dead and the life of the world to come. Amen.
Note: The Sixth World Conference on Faith and Order will be held at the St. Bishoy Monastery in Wadi El Natrun, near Alexandria, Egypt, from October 24-28, 2025. This event is part of the World Council of Churches’ (WCC) year-long commemoration of the 1700th anniversary of the First Council of Nicaea. The conference will bring together church leaders, theologians, and ecumenists from various traditions to explore the theme “Where now for visible unity?”. Discussions will focus on the interconnected aspects of faith, mission, and unity, reflecting on how the Nicene Creed continues to shape Christian identity and cooperation today.
“I am struck by the fact that the prophets speaking about the future of Israel always kept reminding their people of God’s great works in the past. They could look forward with confidence because they could look backward with awe to Yahweh’s great deeds. All this seems extremely important in a time in which our sense of history is so weak…. Without anchors in its early promises and aspirations, a nation is in danger of drifting and losing direction. And not only a nation but the Church as well. It seems that progress is always connected with a refreshing of our collective memory.“
My prayer for us, prompted by Nouwen’s reflection:
God of our history and hope, You have led us through trials and triumphs, teaching us wisdom from the footsteps of those before us. Guide our hearts to honor the past, and give us courage to walk boldly into the future, trusting always in Your unfailing love. Amen.
A Musical Offering: “Sure On This Shining Night“
James Agee (1909-1955)
When I first heard Lauridsen’s musical interpretation of James Agee’s poem, I felt God’s presence — I don’t know if that’s what the poet or Lauridsen intended, but the music and words prompted that. The imagery of kindness watching over him suggests divine care, while the line “all is healed, all is health” echoes themes of restoration and peace. His weeping for wonder mirrors the human soul’s longing for God, much like the psalmist’s awe in Psalm 8. Ultimately, the poem captures the feeling of being alone yet surrounded by the sacred, drawing the reader into a sense of divine mystery and grace. It also fits well with the quote I cited in the introduction by Richard Rohr. Enjoy!
Sure On This Shining Night
James Agee
Sure on this shining night Of star made shadows round, Kindness must watch for me This side the ground. The late year lies down the north. All is healed, all is health. High summer holds the earth. Hearts all whole. Sure on this shining night I weep for wonder wand’ring far alone Of shadows on the stars.
Sure on This Shining Night Morten Lauridsen, Composer
Performed by the Concordia College Choir, Moorhead, MN
“Sure on This Shining Night” by Morten Lauridsen is a choral setting of a poem by James Agee, originally published in his 1934 collection Permit Me Voyage.
Update on “Faithful Conversations”
Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!
Introduction to Bible Study
A few weeks back, I shared this link to the on-line class I put together and am reposting now as we get into the summer phase of the Lectionary. If you’re looking for a “reboot” on how to approach Bible study, take a look! Click on the photo for access!
On February 3, 1943, a German torpedo struck the SS Dorchester, a U.S. Army transport ship, in the icy North Atlantic. Four chaplains—Alexander D. Goode (Jewish rabbi), George L. Fox (Methodist), Clark V. Poling (Dutch Reformed), and John P. Washington (Catholic)—guided soldiers to safety, handed out life jackets, and offered prayers. When the life jackets ran out, they gave up their own and remained aboard, linked arm in arm, praying and singing hymns as the ship sank—a lasting testament to unity and courage.
As Memorial Day weekend and the 6th Sunday in Easter intersect, the story of the four chaplains feels especially poignant. My father, Thor—aka “Unk”—joined the Army at 19 in 1943, flying 49 missions as a tail-gunner on a B-25 Mitchell in the Italian Theater. His pocket New Testament, inscribed by the Commander-in-Chief, remains a cherished possession, and his dog tags bore his Lutheran identity. Among other things, World War II reshaped interfaith relations, uniting Protestant, Catholic, and Jewish communities under a shared identity, with freedom of religion standing among the FOUR FREEDOMS that defined the war effort. Unk often said military service expanded his world beyond his northern small-town roots. This week, take time to pray for those who serve and honor those whose lives ended on some distant field of battle. I’ve included a haunting piece of music in my blog that I believe you’ll find moving.
“The Dream of St. Helena” by Paolo Veronese (1528 – 1588)
Monday marks day 29 of Eastertide, meaning the celebration of Pentecost (8 June) is 21 days away. We have three commemorations noted in our calendar this week (pages 14-17 of the ELW): Helena, mother of Constantine (died on 21 May c. 330), and scientists Nicolaus Copernicus and Leonhard Euler (both died on 24 May 1543 and 1783 respectively). Emperor Constantine’s conversion to Christianity in 312 CE led to the Edict of Milan in 313, granting religious tolerance to Christians. He actively supported the Church, commissioning Christian buildings, including the original St. Peter’s Basilica and convening the Council of Nicaea in 325 to address theological disputes and establish foundational doctrines. If interesting, read more about his mother, SaintHelena here! And, as always, thanks for visiting this space again this week. I consider each blog entry an unfinished dialogue, and my hope is that you read them in that spirit. I offer them with humility — the more I learn, the more I understand how much I do not know! My reflection this week will focus on the story of Lydia’s conversion as recounted in Acts 16.
The readings for the sixth Sunday in Easter emphasize divine guidance, inclusion, and peace. In Acts 16, Paul follows a vision that leads him to Lydia, whose open heart exemplifies God’s call to all people. Psalm 67 echoes this theme, celebrating God’s blessings reaching every nation, while Revelation 21 paints a vision of a radiant, welcoming city where God’s presence illuminates all. John 14 reinforces this promise, as Jesus assures his followers of the Spirit’s guidance and the peace that transcends earthly troubles.
Focus: Acts 16: 9-15: Lydia’s Conversion
9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. 11 We therefore set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. 13 On the Sabbath day we went outside the gate by the river, where we supposed there was a place of prayer, and we sat down and spoke to the women who had gathered there. 14 A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15 When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us.
“The Lord opened her heart to listen eagerly to what was said by Paul.“
TRY LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections: “Divine Guidance”
Several women in the New Testament make short, seemingly random appearances, yet profoundly speak to us across time. Three examples (among many others) are Anna the prophetess (Luke 2:36–38) who recognizes Jesus as the Messiah when he is presented at the temple, the unnamed woman (Mark 5:25–34) who reaches out in faith to touch Jesus’ cloak, demonstrating the power of belief and healing, and Pilate’s wife (Matthew 27:19) who warns her husband about condemning Jesus, offering a rare glimpse of moral insight in the trial narrative. And let’s add the intriguing encounter between Lydia and Paul to that list.
THE CONTEXT: Paul’s second missionary journey (49–52 CE) helped spread Christianity into Europe for the first time. He traveled through Greece, preaching in cities like Philippi, Thessalonica, Athens, and Corinth, where he gained converts but also faced opposition. In Philippi, he baptized Lydia and was miraculously freed from prison, while in Athens, he debated Greek philosophers about faith. His journey relied on Roman roads and sea routes, making travel easier despite frequent conflicts over Gentile believers. Lasting about three years, this trip built strong Christian communities that later received his letters of guidance and encouragement.
Lydia of Thyatira by Harold Copping (1863-1932)
THE STORY: Acts 16:9-15 describes a pivotal moment in Paul’s missionary journey, where he receives a vision of a man from Macedonia pleading for help. This vision leads Paul and his companions to change course and travel to Macedonia, marking the spread of Christianity into Europe. Upon arriving in Philippi, a Roman colony, Paul and his group seek out a place of prayer and encounter Lydia, a merchant dealing in purple cloth. Lydia is described as a worshiper of God, and as she listens to Paul’s message, her heart is opened by the Lord. She and her household are baptized, and she offers hospitality to Paul and his companions. (Postscript: Acts 16: 16-40 is worth a few moments of your time — a crazy story! Paul and Silas got thrown into prison for ruining a lucrative fortune-telling business, but instead of sulking, they turned the jail into a midnight worship concert—which was so powerful that an earthquake broke open the doors. The terrified jailer, ready to end it all, was stopped by Paul, who instead converted him and his entire household on the spot. By morning, the magistrates tried to quietly dismiss them, but Paul pulled the “I’m a Roman citizen” card, forcing them into an awkward public apology before strolling out of town like a seasoned evangelist with diplomatic immunity. And where did they go? Back to Lydia’s home!).
WHO WAS LYDIA? Lydia is primarily known by her given name, but she has been referred to by a few descriptive titles, notably “The Woman of Purple.” Some traditions, including the ELCA, honor here due to her important role in early Christianity (we commemorate her as a “witness to the faith,” along with Phoebe and Dorcas, on 27 January). Lydia was a successful merchant of purple cloth, a luxury item associated with wealth and royalty, and she likely held considerable influence in her trade. Originally from Thyatira, a city known for its dye industry, she emigrated to Philippi, where she became a God-fearer, meaning she worshiped the God of Israel without fully converting to Judaism. When Paul met her by the riverside, she listened intently, and God opened her heart to receive the Gospel, leading to her baptism along with her household. She then offered hospitality to Paul and his companions, making her home a center for early Christian gatherings, possibly the first church in Europe (sidebar: The church of Thyatira is mentioned in Revelation 2:18-29, where Jesus addresses it as one of the seven churches of Asia Minor. Thyatira was a small but prosperous city, known for its trade guilds, including those involved in dyeing fabrics—possibly linking it to Lydia, the seller of purple cloth from Acts).
WHAT SHOULD WE TAKE AWAY FROM THE LYDIA STORY? Two things stand out to me. First, there is the issue of divine guidance. Paul’s nighttime vision (verse 9) directs him to Macedonia, no small matter. Paul often comes across to me as an anxious (even tortured) soul, but when something became clear to him, he proceeded with great courage and intensity. Much will come from that trip for Paul, his companions, and the people they encounter. Second, we learn that God opened Lydia’s heart (verse 14), a reminder of the notion of what some in the faith community refer to as Effectual Calling, the irresistible work of God in drawing people to salvation—it’s not just an invitation, but a divine summons that guarantees a response.** Lydia’s example is important for us to think about. Do we leave ourselves open to God’s call to spread the Gospel? Lydia’s openness to Paul’s message and her willingness to support his mission reflect the transformative power of faith and generosity, a timeless lesson for all of us!
Soli Deo Gloria!
Martin Luther
(1483-1546)
** For futher discussion: Calvinism, for example, places great emphasis on effectual calling. As Lutherans, the notion of “being called” is central, and we certainly emphasize God’s role in salvation. Luther taught that humans are bound by sin and cannot choose God on their own, aligning with the idea that faith is a gift. However, he focused more on vocation, believing that God calls people to serve Him in all aspects of life, not just in salvation. While he affirmed that God initiates faith, he didn’t frame it in the strict irresistible grace model found in Calvinism. He was more about God’s calling in daily work and service, rather than a predetermined, irresistible summons to salvation.
Prayer Reflection: “Living in the Light” (Henri Nouwen)
Dutch Theologian
Henri Nouwen
(1932-1996)
Lord Jesus, I come to you to enter into the mystery of your way – the way of discipleship, the way that leads from the cross to new life. It is not an easy way, but it is a way of peace and joy. Help me to be here with a heart open to suffering, a mind open to understanding, and a will ready to follow. There are many struggles and I will always have many struggles, but with you, O Lord, I am living in the Light. With you, O Lord, I am moving more and more toward life. With you, O Lord, I know I am safe. Let me celebrate my life in a spirit of gratitude. Grateful that I am here and grateful you are my God. Amen.
Lyrics: Mansions of the Lord To fallen soldiers let us sing, Where no rockets fly nor bullets wing, Our broken brothers let us bring To the Mansions of the Lord
No more bleeding, no more Fight No prayers pleading through the night Just Divine embrace, Eternal light, In the Mansions of the Lord
Where no mothers cry And no children weep, We will stand and guard Though the angels sleep, All through the ages safely keep The Mansions of the Lord
“Mansions of the Lord” is a solemn hymn honoring fallen soldiers. It was written by Randall Wallace and composed by Nick Glennie-Smith for the 2002 film We Were Soldiers, which told the story of the Battle of Ia Drang in Vietnam. The use of the term “mansions” in the title is clearly a reference to John 14:2 (King James version): “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.”
During our son Jake’s time at West Point (2004-2007), we had the opportunity to worship there in a couple of settings and had the privilege of hearing great music!
Update on “Faithful Conversations”
Our regular gatherings for discussing the weekly lectionary are on a pause. Memorial Day weekend will be the kick-off for our Hatfield Services and there will be no in-town service this weekend! Join us at the lake!
Introduction to Bible Study
A few weeks back, I shared this link to the on-line class I put together and am reposting now as we get into the summer phase of the Lectionary. If you’re looking for a “reboot” on how to approach Bible study, take a look! Click on the photo for access!
It’s been quite a week in the world of Christendom! After two days and four ballots, Cardinal Robert Prevost was selected as the 267th Pope, the first time an American has held the position (he is also a citizen of Peru). Of the roughly 2.6 billion Christians worldwide, 1.2 billion (48%) are Catholic, making Leo instantly the most identifiable Christian leader in the world. Globally, 619 million Christians are in the Protestant camp, including 110 million who call ourselves “Lutherans” (To put that in perspective, the ELCA represents slightly more than 2.5% of the global Lutheran population). To further explore numbers, there are 5.3 million Lutherans in the United States, and roughly 3 million of them are members of an ELCA congregation.
My sense over the past few days is that Pope Leo’s first moments presented a joyful and ecumenical aura. Regular blog readers will note that my father’s example is ever-present for me and a defining mark of his 50-year ministry was a commitment to ecumenical efforts within Christianity. Unk enjoyed healthy dialogue with colleagues across denominations in every community he served, and especially Catholic priests. As a tag-along, I witnessed so many interesting conversations in that regard. His impulses reflected the traditions of what became the ELCA in 1988, and we should celebrate that more than we do. We currently share communion, for example, with the following bodies: the Presbyterian Church (USA), the Reformed Church in America, the United Church of Christ, The Episcopal Church, The Moravian Church, and the United Methodist Church. Beyond that, the ELCA has an important global reach.**
We are three weeks into the period of Eastertide, the 50 days between Easter (April 20) Pentecost (June 8). Acts, Revelation, and John’s Gospel are receiving much attention in the Year C readings, giving us a great opportunity to learn more about each book. My reflections this seek will focus on the Revelation passage and included a video for some background on that. In addition, I’m including a poem/prayer from Jane Joyce Wilson and a rich musical piece called Earth Song. As always, thanks for your continued interest in exploring the Lectionary readings each week!
“Therefore, without fear, united hand in hand with God and among ourselves, we move forward. We are disciples of Christ. Christ precedes us. The world needs his light. Humanity needs him as the bridge to allows it to be reached by God and by his love.”
Cardinal Robert Prevost in his first speech as Pope Leo XIV
The leader of the ELCA, Bishop Elizabeth Eaton, joined other Christians leaders in welcoming the new Pontiff: “We pray that the Holy Spirit will sustain Pope Leo XIV for the ministry to which he has been called, and will strengthen us all in our vocations as bridge-builders and as witnesses to God’s love for all people and creation.”
Look for the following themes in the Easter 5 Readings: inclusion, renewal, and love. In Acts 11, Peter learns that God’s grace extends beyond traditional boundaries, welcoming all people into faith. Revelation 21 speaks of a new creation, where God dwells among humanity, bringing healing and restoration. Psalm 148 and John 13 reinforce the call to praise and love, reminding believers that God’s presence transforms the world through unity and compassion.
Focus: Revelation 21: 1-6
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying,
“See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them and be their God; 4 he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.”
5 And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” 6 Then he said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water as a gift from the spring of the water of life.
For the context of this passage, take time to watch this excellent background video!
TRY LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections: “I am making all things new”
Johann Georg Rapp
Let me start with a quick story. Johann Georg Rapp (1757-1847) was no ordinary preacher—he was a spiritual disruptor, shaking off Lutheranism in Germany like dust from his feet, convinced it had lost its way and fallen into the grip of state control. With his eyes set on prophecy, he led his devoted flock across the Atlantic in 1803, carving out a New Jerusalem in the American wilderness. The Harmony Society was no half-hearted congregation—it was a self-sufficient, celibate, fiercely disciplined movement, grinding out industry and waiting for the heavens to split open with Christ’s return. Rapp’s take on Revelation 20-21 was pure pre-millennial urgency—his people weren’t making casual predictions, they were living on the edge of eternity on the American frontier. Though he never thundered in revival tents, his movement pulsed with the raw energy of the Second Great Awakening, blending faith, prophecy, and industry into a bold experiment in millennial expectation. (Sidebar: Rapp’s Harmony Society, rooted in Germany, and Han Nielson Hauge’s revival movement in Norway both fostered self-sufficient communities, though Rapp’s followers embraced communal living and celibacy, while Haugeans focused on lay preaching and social reform. Both were rooted in pietism. Our parish — ELC in Black River Falls — had Haugean influence in its early years).
Any number of spiritual movements across the centuries have predicted (and they have all been wrong) that Christ’s return is imminent, and in fact, can be pegged to a specific date. George Rapp is one such example. He and his fervid followers believed Christ would return before the Millennium—a thousand-year reign—to establish His kingdom on earth, with a period of tribulation coming first. (Post-millennialists, both in Rapp’s time and today, believe Christ will return after the Millennium, seeing it as an era of spiritual progress where society improves through the Gospel before Christ comes for the final judgment).
And therein lies one of the great challenges prompted by the book of Revelation. Those of us reared within the ELCA tradition most likely did not have a lot of exposure to the book of Revelation growing up. The symbolic imagery, apocalyptic themes, and complex structure are challenging. And, you might wonder, where does the ELCA fit into the pre vs. post-millennialism argument? We have been described as embracing amillennialism (sorry for all the jargon!), which interprets the Millennium in Revelation symbolically rather than as a literal thousand-year reign. Amillennialists believe that Christ is already reigning spiritually through His Church and that His Second Coming will bring about the final judgment and the new creation, rather than a distinct millennial kingdom on earth. With that as a backdrop, let’s take on this week’s Revelation passage. (Sidebar: I can never read 21:1 without recalling a paper I wrote in a religion class as a freshman in college. The topic of the paper was comparing millennial movements, and I was trying to swim in water that was way over my head! The paper was returned to me with a large red “D” on it and one comment from the tough professor: “This is not a good paper.” I had to go in and meet with him on it — not a pleasant experience!)
A quick summary. Revelation 21: 1-6 describes a vision of a renewed creation, where God establishes a new heaven and earth and brings forth the holy city, the New Jerusalem, as a symbol of divine restoration. In this new reality, God dwells among humanity, offering comfort and ending sorrow, death, and pain, marking the fulfillment of His promise to redeem and renew. The passage concludes with God’s declaration—He is the Alpha and the Omega, the source of all life, and He freely gives the water of life to those who seek Him.
Statue of Jesus Christ in Bcharre, Lebanon
What should we take away from these verses? First, it is tempting with the state of our world, I must admit, to cling to the idea that at some point God is simply going to wipe everything out and start over. There is some appeal to that. But, as theologian Anna M.V. Bowden asserts in her commentary on this passage, the original language John used in verse one suggests, not the destruction of the world, but rather a departure. The first heaven and first earth have departed and a new heaven and earth are arriving. As Bowden asserts, “This scene from Revelation images heaven coming down to earth. Despite popular depictions of heaven, God comes to us. God chooses to join us. It isn’t the other way around. God, it seems, isn’t in the business of starting over.” Second, verses 3-4 offer a beautiful reminder for us. Our lives are intertwined with God. He is with us. In fact, he mourns with us. Let that sink in especially when you are carrying grief in your heart. Again, from Anna Bowden, “What God offers in this moment is not a one-way ticket out of Dodge. God offers care. God does more than simply rescue God’s people. God joins God’s people in their pain and suffering and expresses sympathy and concern for them. Just as they see God, God sees them.”
Finally, in our despairing world, verses 5-6 powerfully resonate. We have a compassionate God who is in charge and continually makes all things new. We are called to join Him in that work. Yes, the Kingdom of God is here!
Soli Deo Gloria!
Prayer Reflection and Poem:Crazy Quilt (Jane Joyce Wilson)
The Liberty Bell in Philadelphia is cracked. California is splitting off. There is no East or West, no rhyme, no reason to it. We are scattered. Dear Lord, lest we all be somewhere else, patch this work. Quilt us together, feather-stitching piece by piece our tag-ends of living, our individual scraps of love.
Jane Wilson Joyce (PhD University of Texas, Austin) retired in 2012 as Luellen Professor Emerita of Classics at Centre College in Kentucky. A classical scholar with wide-ranging interests, This poem comes from her book The Quilt Poems (1984). Retrieved from JourneywithJesus.net, 11 May 2025.
A Musical Offering: Earth Song
Lyrics: Earth Song
Sing, be, live, see This dark stormy hour The wind, it stirs The scorched Earth cries out in vain Oh war and power, you blind and blur The torn heart cries out in pain But music and singing have been my refuge And music and singing shall be my light A light of song, shining strong Hallelujah, hallelujah Through darkness and pain and strife I’ll sing, I’ll be, live, see Peace
Frank Ticheli is an American composer known for his orchestral, choral, and concert band works. Born in Monroe, Louisiana in 1958, he studied composition at Southern Methodist University before earning his master’s and doctoral degrees from the University of Michigan.
Earth Song is a deeply personal reflection on the turmoil and violence he witnessed in the world, particularly during the Iraq War. The piece serves as a quiet yet powerful response to conflict, offering a sense of refuge and hope through its serene melody and uplifting message. It fits well with this week’s Revelation passage and more broadly, with the tumultuous world of 2025!
Mount Royal Kantorei is an award winning mixed-voice auditioned choir based in Calgary, Alberta, affiliated with Mount Royal University’s Conservatory. Established in 1995, the choir has built a reputation for exceptional choral performances, blending traditional and contemporary classical music.
Update on “Faithful Conversations”
Join us on Sunday 18 May for informal conversation regarding the Sunday readings after church in the library — no prior preparation is necessary. This will be our last meeting until we gather again in September!
“The mass of men lead lives of quiet desperation.”(Henry David Thoreau, Walden)
Thoreau’s famous line from his 1854 book resonates in 2025. Though harsh, his suggestion that many people — indeed, more than we may want to admit — settle into unfulfilled lives, accepting their circumstances rather than seeking deeper meaning or change, is worth exploring. Thoreau came to mind this week, in part, because I stumbled on a compelling essay from Arthur Brooks in The Atlantic Magazine (1 May 2025). The gist of Brooks’ message is this: Young Americans are becoming less happy, and studies show it’s a global trend, especially in wealthier nations. Traditionally, happiness dips in young adulthood and rises later in life, but now it starts low and stays low longer. A big factor is lack of strong social connections—young people with more friends tend to follow a healthier happiness curve. Another key factor is declining religious participation, which is linked to a loss of meaning in life. Wealth may reduce reliance on religion, but data suggests that faith still plays a strong role in well-being, particularly in rich societies. The solution? Prioritizing real-life relationships, seeking deeper purpose, and remembering that money alone won’t bring happiness — ideas that should resonate with those of us who walk the Christian path!
Thanks for visiting this space again this week! We are two weeks into the 50-day journey of Eastertide, the time period between the Resurrection of Christ and the coming of the Holy Spirit on Pentecost (8 June). In Year C of the Revised Common Lectionary (RCL), Eastertide readings emphasize themes of resurrection, transformation, and the mission of the early Church. The Acts of the Apostles takes center stage, replacing Old Testament readings to highlight the spread of the Gospel and the work of the Holy Spirit. The Gospel readings often come from John and Luke, focusing on Christ’s post-resurrection appearances and teachings. Beyond my reflections this week’s Gospel, I will offer information related to the ELCA connection to the issue of missing and murdered Indigenous women and share a musical prayer song inspired by Psalm 23, a favorite of mine that will be familiar to many.
We have several recent or upcoming days of commemoration in our church calendar (all can be located on pages 14-17 of the ELW). One I would like to highlight here is Saint Monica, the mother of Augustine (d. 4 May 387). The painting to the left is from 1846 and the Dutch-French romantic artist Ary Scheffer, titled Saint Augustine and his mother, Saint Monica. Click here If you would like to further explore this intriguing and important woman from Christian history.
The readings for the Fourth Sunday of Easter converge on the theme of Christ as the Good Shepherd, offering guidance, protection, and life-giving care. Acts 9:36-43 illustrates this through Peter’s miraculous restoration of Tabitha, reflecting Christ’s power to bring renewal and hope. Psalm 23 and Revelation 7:9-17 emphasize God’s provision and comfort, assuring believers that they are sustained and sheltered even in times of trial. John 10:22-30 reinforces this imagery, as Jesus declares that his sheep hear his voice and cannot be taken from his hand, affirming the security and eternal care found in him.
Focus Passages: John 10: 22-30 and Psalm 23
22 At that time the Festival of the Dedication took place in Jerusalem. It was winter, 23 and Jesus was walking in the temple, in the portico of Solomon. 24 So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25 Jesus answered, “I have told you, and you do not believe. The works that I do in my Father’s name testify to me, 26 but you do not believe because you do not belong to my sheep. 27 My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand. 29 My Father, in regard to what he has given me, is greater than all, and no one can snatch them out of the Father’s hand. 30 The Father and I are one.”
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
The Lord is my shepherd; I shall not want. 2 He makes me lie down in green pastures; he leads me beside still waters; 3 he restores my soul. He leads me in right paths for his name’s sake. 4 Even though I walk through the darkest valley, I fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long.
Reflections: “Who will hear His voice?”
Titus Flavius Clemens (Clement of Alexandria)
Clement of Alexandria (c. 150-215 CE), an early church father, described John’s Gospel as a spiritual account of Jesus’ life and teaching (The Lutheran Study Bible, p. 1752). Traditionally attributed to the apostle John, it was likely composed between 90–110 CE, reflecting a later theological perspective distinct from the Synoptic Gospels (Matthew, Mark, and Luke). It emphasizes Jesus’ divine nature, portraying him as the eternal Word (Logos) and focusing on his spiritual teachings rather than a chronological account of his ministry. Scholars debate its authorship, but it is clear that it was written for Jewish Christians who faced hostility within their communities.
Here is a quick summary of this week’s reading from chapter 10. During the Festival of Dedication (Hanukkah), Jesus is confronted in the temple by those demanding a clear declaration of his identity as the Messiah. (Sidebar: this is the fourth episode in John centering on Jewish festivals and Jesus’ identity). He responds by affirming that his works testify to his divine authority, but their unbelief stems from their not belonging to his flock. Jesus then assures his followers of eternal security, declaring his unity with the Father, emphasizing that no one can snatch them away from God’s protection.
What should we take away from intriguing exchange between Jesus and those Jewish listeners in the temple? Here are three things that stand out. First, the imagery of Jesus as our shepherd (verses 26-27) and also one with the father is powerful and is rooted in the Old Testament writings that would have been meaningful to the Jewish crowd (note this week’s Psalm, for example).
Second, as Jennifer Garcia Bashaw of Campbell University in North Carolina aptly asserts in a recent commentary, Jesus’ dialogue regarding “life and eternal life” is critical to understanding this exchange. Hear what she has to say on this: “The final theme John has masterfully stitched into this passage is the most identifiable of the Gospel and the most misinterpreted. When Jesus says of his sheep, ‘I give them eternal life, and they will never perish’ (10:28), he is elaborating on the theme of life and eternal life that saturates John” (what we might think of as heaven and hell). She further explains that,“In the first century, hearers of the Gospel did not have developed concepts of heaven and hell (as places where people go when they die). Instead, they would more likely think of ‘perishing’ as the present, evil age they lived in and ‘eternal life’ as an image for the age to come, or what the Synoptic Gospels call the kingdom of God. Jesus is speaking of the kind of life believers lead now as they hear the Shepherd’s voice and follow him. This is a quality of life, not a place in the clouds where we go when we die.” In other words, the Kingdom of God is among us, here and now. Let that sink in for a few moments.
Finally, Jesus is explicit about humanity: some will hear His voice and others will not. And though forever a mystery to me, faith is a gift. Why do some hear this voice while others are seemingly deaf or distant from it? I cannot explain that. What we do know is this: Jesus the Shepherd seeks after us in spite of our failings, in spite of our doubts. He persistently seeks our hearts. And that brings me back to those in our midst experiencing quiet desperation. Perhaps you know someone like that? How will they come to hear the Shepherd’s voice? What is our role in that? May we have the strength, courage, and wisdom to tell them about Jesus Christ and invite them into “life and eternal life!”
Soli Deo Gloria!
**Note: As is so often the case, the interpretation I am offering here was inspired by someone with much more theological training than I have! In this case, Jennifer Garcia Bashaw helped me understand this passage from John and I thank her! I am continually amazed by the incredible information we have available to us in 2025, reaffirming my belief: the more I learn, the more I realize I do not know!
Prayer Reflection: Remembering the Plight of MMIW
The crisis of Missing and Murdered Indigenous Women (MMIW) remains a deeply troubling issue, with Indigenous women facing disproportionately high rates of violence, disappearance, and homicide. In some tribal communities, Native women are murdered at rates more than ten times the national average. Efforts to raise awareness, such as the National Week of Action for MMIW, aim to honor victims and push for systemic change. This thoughtful and informative message from Vance Blackfox is worth your time!
Our hearts are heavy as we come to you, God, seeking your mercy and grace for the Indigenous women and girls who have been taken from us too soon. Provide the families and communities with comfort and peace. We pray for guidance and strength as we fight for justice on their behalf. We will not forget those who have lost their lives or the love that remains in their wake. Today, we honor their memory in prayer, grateful for the hope you provide in times of heartache and injustice. Here us as we offer our prayers and plea for justice. Amen. Source: Candlelight Vigil for Murdered and Missing Women by Kelly Sherman-Conroy (Oglala-Lakota)
A Musical Prayer: “The King of Love”
Lyrics: The King of Love My Shepherd Is (Hymn 502, ELW)
1 The King of love my shepherd is, whose goodness faileth never. I nothing lack if I am his, and he is mine forever.
2 Where streams of living water flow, my ransomed soul he leadeth; and where the verdant pastures grow, with food celestial feedeth.
3 Perverse and foolish, oft I strayed, but yet in love he sought me; and on his shoulder gently laid, and home, rejoicing, brought me.
4 In death’s dark vale I fear no ill, with thee, dear Lord, beside me; thy rod and staff my comfort still, thy cross before to guide me.
5 Thou spreadst a table in my sight; thy unction grace bestoweth; and oh, what transport of delight from thy pure chalice floweth!
6 And so through all the length of days, thy goodness faileth never; Good Shepherd, may I sing thy praise within thy house forever.
Composed in 1868 by Sir Henry Williams Baker, “The King of Love My Shepherd Is” is a hymn based on Psalm 23. Baker, an Anglican priest and hymn writer, was deeply involved in the production of Hymns Ancient & Modern, a landmark hymnal in English hymnody. The hymn is most commonly sung to the tune Dominus Regit Me, composed by John Bacchus Dykes, though it has also been paired with other melodies, including the Irish tune St. Columba. Baker’s final words before his death were reportedly from the third stanza of this hymn, reflecting its deep personal and theological significance.
I have included the text of all the verses here, although the version you will hear includes verses 1, 2, and 6. My mother, Cathryn Wambheim Rykken, sang this hundreds of times and I hear her voice in the music!
The Concordia Choir of Moorhead, Minnesota, is widely recognized as one of America’s premier a cappella choirs, known for its exceptional artistry and rich tradition. Founded in 1920, the choir consists of 72 voices and has performed in prestigious venues such as Carnegie Hall and the Kennedy Center, as well as internationally in Germany and Italy. The choir is a central part of Concordia College’s musical life, contributing to the Emmy-winning Concordia Christmas Concerts, which are broadcast nationally. Under the direction of Dr. Michael Culloton, only the fourth conductor in its century-long history, the choir continues to uphold its legacy of excellence through national and international tours, recordings, and collaborations with renowned musicians.
There are 27 private liberal arts colleges and universities affiliated with the Evangelical Lutheran Church in America (ELCA), all of which are part of the Network of ELCA Colleges and Universities (NECU). These institutions uphold a commitment to Lutheran higher education, emphasizing vocation, service, and intellectual curiosity. You can find a full list of the colleges and universities here.
Update on “Faithful Conversations”
Thanks to this fine group of people who bring their voices to this endeavor each week! Join us on Sunday 11 May at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
And, on the horizon . . . . Pastor Jen and I are working to develop a series of podcasts that will be made available on various venues, short conversations on a variety of topics related to the faith journey. Our first series will explore the history of Lutheranism in general, the background to our local parish, how we translate our faith traditions and core values in our community, and how people can become a member of our church. Look for these later this spring!
” . . . of this band of dupes and impostors, Paul was the great Coryphaeus (leader of the chorus), and first corrupter of the doctrines of Jesus. These palpable interpolations and falsifications of his doctrines led me to try to sift them apart.” (Thomas Jefferson writing to William Short, 13 April 1820).
Our third President was no fan of Saint Paul, and across the centuries, any number of prominent thinkers and theologians have agreed with Jefferson. In their eyes, Paul introduced theological complexities and doctrines that corrupted the simplicity of Jesus’ original message (think, justification by faith alone — a big debate, complex attitudes about women and slavery, and questions about Paul’s apostolic authority, just to name a few). Volumes have been written on such topics. As one named for him (and Stephen), I have been grappling with this guy for many years. My father explained the contradictory name choice to me on more than one occasion — the first Christian martyr and the zealot who approved his death (note Acts 7: 54-60 – 8:1). Bottom line: he wanted me to understand the power of conversion. The fact that Paul was such a hero to Unk (my father) makes the controversies surrounding him all the more interesting to me, I suppose. After all, of the twenty-seven documents comprising the New Testament, thirteen are letters attributed to this first century Greek man. His conversion story, this week’s first reading, is therefore a powerful moment in Christian history. Further reflections this week will focus on Paul’s conversion, including an excellent discussion by noted Anglican Bishop, N.T. Wright, who has written extensively on the life of Paul. It should be noted, curiously, that the conversion story from Acts shows up only once (Year C) in the three-year cycle of the Revised Common Lectionary!
St. Catherine of Siena by Franceschini (17th century)
Thanks for visiting this space again this week! We are roughly eight days into the season of Eastertide (the fifty days between Easter Sunday and Pentecost). As theologian Diana Butler Bass suggests, the central question for us during this part of our church calendar is: What does Jesus’ resurrection mean for our lives in the world? (Sunday Musings, 27 April 2025). Keep that in mind as you explore this week’s readings. We have one commemoration on our calendar this week: Catherine of Siena (1347-1380), Italian mystic and theologian known for her advocacy for church reform (died 29 April 1380).
Beyond Paul’s conversion story, I will offer an inspirational passage from Pope Francis aimed at young people, and a musical selection I hope you will appreciate.
The readings for the Third Sunday in Easter explore themes of transformation, restoration, and worship in response to encounters with the risen Christ. In Acts, Saul’s conversion showcases the radical change brought by Christ’s call, while in John, Peter’s reinstatement demonstrates forgiveness and renewal. Psalm 30 reflects the joy and gratitude that emerge from being delivered from despair, echoing the personal restoration seen in Acts and John. Finally, Revelation exalts the Lamb who was slain, inviting all creation to worship, uniting the readings in their celebration of Christ’s victory and its transformative power.
Focus Passage
Acts 9: 1-6 (7-20)
9 Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. 3 Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. 4 He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” 5 He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. 6 But get up and enter the city, and you will be told what you are to do.” 7 The men who were traveling with him stood speechless because they heard the voice but saw no one. 8 Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. 9 For three days he was without sight and neither ate nor drank. 10 Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” 11 The Lord said to him, “Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” 13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem, 14 and here he has authority from the chief priests to bind all who invoke your name.” 15 But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before gentiles and kings and before the people of Israel; 16 I myself will show him how much he must suffer for the sake of my name.”17 So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, 19 and after taking some food, he regained his strength. For several days he was with the disciples in Damascus, 20 and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections: “Who are you Lord?”
The Conversion of St. Paul by Michelangelo (1660)
Saint Paul by Rembrandt
Few moments in Christian history rival the dramatic and transformative encounter on the road to Damascus, where a zealous persecutor named Saul was radically reshaped into Paul, the tireless apostle of Christ. The story is recounted multiple times in the New Testament, mainly in Acts. The initial narrative is this week’s first reading as noted above. Paul later shares his conversion story in a speech to a crowd in Jerusalem (Acts 22: 3-16) and retells the story a final time before King Agrippa (Acts 26: 9-20). Beyond these three accounts, the Apostle refers to his conversion within his letters (Galatians 1: 11-17, Philippians 3: 4-11, 1 Corinthians 15: 8-10, and 2 Corinthians 4:6), in each case reflecting on the transformative experience and its implications for his ministry and theology.
Martin Luther
(1483-1546)
Derived from the Latin convertere, meaning to turn around, to transform, CONVERSION is central to our journeys of faith and a life-long process. Martin Luther, our spiritual ancestor, famously recounted his conversion experience, and we operate within a faith community derived, in part, from his experience (sidebar: Luther in his typically brusque style, also offered this quote regarding conversion: “People go through three conversions: The conversion of their head, their heart, and their pocketbook. Unfortunately, not all at the same time”). Though I was born into Christianity, I am convinced that I have experienced conversions on more than one occasion — forks in the road where faith was questioned and ultimately deepened. The Spirit showed me a new way. That famous question raised by Paul on the road to Damascus — Who are you Lord? — has been changing lives for centuries. Yes, conversions are before and aftermoments. Conversions are powerful. Conversions bring change. Throughout the coming week, I urge you to think about conversion stories you may have encountered in your life, personally or in others.
Soli deo Gloria!
And for a further take on the conversion story . . . .
N.T. Wright, also known as Nicholas Thomas Wright, is a prominent Anglican bishop, theologian, and New Testament scholar. Wright’s work often challenges traditional views, offering fresh perspectives on theology and practical Christian living. Listen to what he has to say about this transformative moment in Christian history!
The Voice of a Christian Leader: Pope Francis’ Message to Young People in 2023
Pope Francis’ death in recent days brought forth an outpouring of remembrances. These words, spoken during a vigil with youth in 2023, seem especially fitting in our times. (Photo Source: Catholic News World, 19 November 2019).
World Youth Day: 5 August 2023 “I leave you with these thoughts. Carry on; if you fall, get back up; walk with a goal in mind, and train each day of your lives. Nothing is free in life, everything has to be paid for. Only one thing is free: the love of Jesus! So, with this free gift that we have – the love of Jesus – and with the desire to carry on the journey, let us walk in hope, let us be mindful of our roots, and move forwards, without fear. Do not be afraid.”
A Musical Prayer: “Grace Before Sleep”
Lyrics: Grace Before Sleep
How can our minds and bodies be grateful enough that we have spent, here in this generous room… This evening of content? Each one of us has walked through storm and fled the wolves along the road; but here the hearth is wide and warm. And for this shelter and this light Accept, O Lord, our thanks tonight.
“Grace Before Sleep” by Sara Teasdale is a reflective poem of gratitude, often interpreted as a meditation on finding solace and thankfulness amidst life’s challenges. Teasdale, a Pulitzer Prize-winning poet, frequently explored themes of beauty, resilience, and the human spirit in her work. This particular poem has inspired musical adaptations, such as Susan LaBarr’s choral setting, which emphasizes its themes of thanksgiving and quiet reflection.
The Luther College Choirs are renowned for their exceptional artistry and dedication to the choral tradition. Among them, the Nordic Choir stands out as the principal ensemble, celebrated for its national and international performances and innovative repertoire.
Update on “Faithful Conversations”
Join us on Sunday 4 May at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
And, on the horizon . . . . Pastor Jen and I are working to develop a series of podcasts that will be made available on various venues, short conversations on a variety of topics related to the faith journey. Our first series will explore the history of Lutheranism in general, the background to our local parish, how we translate our faith traditions and core values in our community, and how people can become a member of our church. Look for these later this spring!
“Enough! the Resurrection, A heart’s-clarion! Away grief’s gasping, joyless days, dejection. Across my foundering deck shone, A beacon, an eternal beam.” (Gerard Manley Hopkins, SJ)
We can see it all around us if we’re willing to look at it. In 2023, U.S. Surgeon General Vivek Murthy highlighted loneliness and social isolation as a significant public health crisis, affecting nearly half of U.S. adults (even before the COVID-19 pandemic). Let that sink in. And it is cross-generational. Spend any amount of time with young people in our schools, and you will see its insidious nature. In an extensive report, Murthy called for a national strategy to rebuild social connections, including an active role by communities of faith, viewing relationships as essential for individual and societal well-being.
Gerard Manley Hopkins
Though a somber note to open this week’s blog, the loneliness epidemic has been on my mind throughout our recent Lenten journey and reminds us that we live in a broken and impermanent world. A year before his untimely death in 1888, Jesuit Priest Gerard Manley Hopkins (1844-1889) penned a verse — That Nature Is a Heraclitean Fire and of the Comfort of the Resurrection — that explored the banishing grief produced by the world’s impermanence (“joyless days”). Though written long ago, his words speak to our time. And, the antidote to hopelessness? The transformative power of Christ’s resurrection (“a beacon, an eternal beam”). If ever our world needs to hear the story of Jesus Christ and his powerful love for the outcast, afflicted, and weary brothers and sisters in our midst, this is it. As Christians, we have much work to do.
Pope Francis (1936-2025)
Thanks for visiting this space again this week! We have reached that phase in our liturgical calendar known as Eastertide — the 50 days between Easter Sunday and Pentecost. It begins with Easter celebrations of the resurrection and culminates in Pentecost, commemorating the descent of the Holy Spirit upon the apostles. We have several commemorations in our church calendar this week: Anselm, Bishop of Canterbury (d. 21 April 1109), Toyohiko Kagawa, renewer of society (d. 23 April 1960), and Mark, Evangelist (25 April). And, I have just learned about the death of Pope Francis. Born Jorge Mario Bergoglio in 1936, Francis was the first Pope from the Americas (Argentina) and southern hemisphere, and also the first Jesuit to hold the position. This quote from Francis’ captures his approach: “It is not enough to say we are Christians. We must live the faith, not only with our words, but with our actions.” It seems fitting that he journeyed across on Easter Monday. May God guard the soul of our Christian brother.
My reflections this week will focus on the story of Thomas as offered in John’s Gospel. I will also cite a wonderful prayer inspired by Thomas’ story. And I hope you will enjoy a choral piece from the Stellenbosch University Choir of South Africa.
Look for the convergence of the following themes as you explore the readings for 2 Easter: THE RESURRECTION, FAITH, and DIVINE AUTHORTY. In Acts 5:27-32, the apostles boldly proclaim Jesus’ resurrection despite opposition, highlighting obedience to God over human authority. Psalm 118:14-29 celebrates God’s salvation and steadfast love, portraying the rejected stone becoming the cornerstone. Revelation 1:4-8 and John 20:19-31 both affirm Jesus’ eternal power and presence, encouraging believers to trust in His victory over death.
Focus Passage: John 20: 19-31
19 When it was evening on that day, the first day of the week, and the doors were locked where the disciples were, for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”
26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
30 Now Jesus did many other signs in the presence of his disciples that are not written in this book. 31 But these are written so that you may continue to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections: Faith Beyond Certainty
It is fascinating to consider that Christ appeared to many individuals and groups during the 40 days after His resurrection. Saint Paul provides a summary in 1 Corinthians 15:3-8, mentioning appearances to Peter (Cephas), the Twelve (including Thomas), over 500 people at once, James, all the apostles, and finally to Paul himself. The Gospels and Acts also record appearances to Mary Magdalene, the disciples on the road to Emmaus, and others.
Thomas’ post-resurrection encounter with Jesus (I’m not a fan of his nickname) is highlighted as the first Gospel message after Easter because it addresses a central theme of the Resurrection: faith in the unseen. Thomas initially doubts the testimony of the other disciples about Jesus’ resurrection. When Jesus appears to him, Thomas believes, exclaiming, “My Lord and my God!” Jesus responds, “Blessed are those who have not seen and yet have come to believe.” It’s a powerful encounter and appears only in John’s Gospel.
“The Incredulity of Saint Thomas” by Caravaggio, c. 1602
St. Thomas Mount, Near Madras, India
Before exploring its meaning, some quick context regarding Thomas. Saint Thomas, also called Didymus or “the Twin,” was one of Jesus’ twelve apostles. Some traditions link him to Matthew as a twin, and the Syrian Church even identifies him as Jesus’ twin. A fisherman by trade, he became a dedicated missionary and is believed to have traveled to India around 52 CE, specifically Kerala, where he founded Christian communities. He is also connected with regions like Parthia and Persia. Honored as a saint in many Christian traditions, Thomas is remembered on July 3rd in the ELCA. He is also the patron saint of architects and builders because of a legend tying him to constructing a church in India, the site where he was martyred in 72 CE. His story reflects a journey from doubt to unwavering belief, leaving a lasting legacy.
So, what should we take away from St. Thomas’ famous encounter with our Lord? His story is significant because it highlights the challenge of believing in the Resurrection without physical proof, something those first-generation Christians also wrestled with. Further, it reassures believers that faith, even when accompanied by doubt, is valid and blessed (reread verses 27-29). My sense is that Thomas has been stuck with a bad rap over the centuries (how many of us, for example, remember him because of the nickname?). Perhaps stemming from my upbringing — and the willingness of the ELCA to reflect on difficult questions over time — doubt seems a perfectly natural part of our faith journey.
Sean Gladding, storyteller and pastor, has written a compelling commentary in a recent issue of The Christian Century on the subject of Thomas (April 2025, p. 31). Raised in a fundamentalist church, Gladding asserts that he ultimately left that tradition due to its insistence on “certainty” that often led to judgementalism and self-righteousness that seemed counter to the Jesus he came to know. Indeed, certainty often leaves no space for questioning or growth. As one who has now reached the elder stage of my Christian journey, I have learned this: faith thrives in the tension between knowing and not knowing, where doubt can serve as a catalyst for deeper belief rather than an obstacle. Doubt, in this interpretation, is not the enemy of faith but rather a companion in its journey—keeping faith humble, curious, and reliant on something greater. In embracing doubt as part of our faith journey, we honor the legacy of Saint Thomas—a reminder that belief deepens not through certainty, but through humility, curiosity, and the courageous trust in what cannot be seen.
Soli deo Gloria!
Prayer: A Door to Discovery
How strangely comforting, Lord, That so many of your servants Have doubted you. So, If I cannot always see the sense Of your Word; If I do not always feel confident About my faith; If I wonder where your love is In the face of pain and death; I am not the first. A great company of saints and martyrs Has felt this way before me. Now, in your presence, They see face to face And know as they are known. Teach me, like them, Not so much to fear doubt As to see it As a sign of the mystery of life And a door to discovery. Amen.
This poem is part of a series of worship resources posted on the Centre for MB Studies (CMBS) website (MB = Mennonite Brethren). In particular, the verse is several offered related to the story of Thomas’ encounter with the risen Lord and is drawn from The Church of Scotland’s website.
The Church of Scotland is Calvinist Presbyterian. Notably, the Evangelical Lutheran Church in America (ELCA) and the Presbyterian Church (USA) are in full communion with each other. This relationship was established in 1997 through an agreement called “A Formula of Agreement.” It means that the two denominations recognize each other’s ministries, share the Lord’s Supper, and collaborate in worship and mission while respecting their differences.
Musical Offering: Let My Love Be Heard (Jake Runestad)
Lyrics Angels, where you soar Up to God’s own light Take my own lost bird On your hearts tonight; And as grief once more Mounts to heaven and sings Let my love be heard Whispering in your wings
“Let My Love Be Heard” is a choral composition by Jake Runestad, commissioned for Choral Arts (Seattle) and the UMKC Conservatory Singers, conducted by Robert Bode.
The song explores themes of love, longing, and the desire for connection. It came to mind while reflecting on the “crisis of loneliness” among so many in our society today.
The Stellenbosch University Choir, founded in 1936, is South Africa’s oldest and most celebrated choir, renowned for its exceptional performances and diverse repertoire. Under the direction of André van der Merwe since 2003, the choir has achieved international acclaim, consistently ranking among the world’s top amateur choirs.
Update on “Faithful Conversations”
Join us on Sunday 27 April at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
And . . How about some “Doubting Thomas” humor?
Tim Wakeling is a cartoonist who lives in Chester, England. His cartoons aim to be gently humorous, mostly positive, and entirely black and white.
Faithful Conversations #112: Special Edition: Holy Week 2025
Introduction to Readers
Egeria
. . . all the children who are gathered at the top of the Mount of Olives, including those who are not yet able to walk because they are too young and therefore are carried on their parents’ shoulders, all of them bear branches, some carrying palms, others, olive branches. And the bishop is led in the same manner as the Lord once was led.(Egeria, c. 380s)
Egeria, an intriguing 4th-century Christian nun from Roman Hispania, is noted for a detailed account of her pilgrimage to the Holy Land between 381 and 384. Preserved in fragments found in the Codex Aretinus and amazingly rediscovered in an Italian monastery in 1884 by archaeologist Gian Francesco Gamurrini (1835-1923), Egeria’s vivid descriptions of visits to Jerusalem, Bethlehem, Mount Sinai, and the Red Sea, offer insights into early Christian liturgical practices and sacred geography. The opening excerpt (above) describes her eye-witness account of a procession in Jerusalem — a reenactment of Jesus’ triumphal entry into the city, as played out for centuries in churches across the globe. Let’s imagine Egeria’s excitement as she stumbled on this early Palm Sunday celebration. Young children, laughing as they ride on their parents’ shoulders, carry palm and olive branches. The excited bishop, representing Christ, recreates Jesus’ entry, creating a vivid and participatory act of worship. I suspect this curious onlooker from Spain engaged many of those involved in conversations now lost in time.
Gian Francesco Gamurrini
And thus, we have arrived at this most sacred week of the year. Holy Week goes back to the 4th century, notably to St. Athanasius (c.296/98-373 — think Athanasian Creed) and St. Epiphanius (c.310/20-403). The earliest Christians focused on commemorating key events like Good Friday and Holy Saturday (Easter Vigil). By the 3rd century, other days of the week were added, and by the latter 4th century, the practice of observing the entire week with distinct events, such as Palm Sunday and Maundy Thursday, became more structured. Technically, Holy Week concludes on Holy Saturday (Easter Vigil), the day before Easter Sunday. However, Easter Sunday follows directly after and is part of the broader celebration of the Paschal Triduum, which includes Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday. So, while not part of “Holy Week” itself, Easter Sunday is closely tied to its conclusion and significance.
Approaching this week’s Lectionary Readings
AthanasiusEpiphanius
Famed humorist Garrison Keillor (of Lake Wobegon fame) once remarked that “stories are the essence of civilization,” and I concur. Eye-witness accounts, like Egeria’s, bring history alive and Holy Week is punctuated with several dramatic stories that drive our faith. I encourage you to be patient this week and take on the readings of the Triduum (listed below), as well as those designated for Easter Day. Put yourselves in the shoes of those early Christians and imagine how their lives were impacted by the events they witnessed!
As always, thanks for visiting this space My two-part reflections this week will focus on the crucifixion and resurrection. I am drawing from the April edition of The Chistian Century and also utilizing a revised version of a post I did a year ago. The two familiar hymns included are powerful versions that you will enjoy.
Easter Vigil (Holy Saturday) Romans 6: 3-11 John 20: 1-18 Note: All 12 readings for Easter Vigil are found in ELW, page 269.
Easter Day Acts 10: 34-43 (or Isaiah 65: 17-25) Psalm 118: 1-2, 14-24 1 Corinthians 15: 19-26 Luke 24: 1-12 (or John 20: 1-18)
Look for the following theme as you explore the readings for Easter Day: THE TRIUMPH OF LIFE OVER DEATH THROUGH THE RESURRECTION OF JESUS CHRIST. They collectively emphasize God’s power to save, as seen in His work through Christ’s sacrifice and victory over the grave. The passages celebrate renewal, hope, and eternal life, urging believers to rejoice in the fulfillment of God’s promises. Together, they proclaim the message of salvation and the assurance of new life for all who believe.
Focus Passages from Luke (Gospel) and Acts(First Reading)
Luke 24: 1-12
24 But on the first day of the week, at early dawn, they went to the tomb, taking the spices that they had prepared. 2 They found the stone rolled away from the tomb, 3 but when they went in they did not find the body. 4 While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. 5 The women were terrified and bowed their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here but has risen. 6 Remember how he told you, while he was still in Galilee, 7 that the Son of Man must be handed over to the hands of sinners and be crucified and on the third day rise again.” 8 Then they remembered his words, 9 and returning from the tomb they told all this to the eleven and to all the rest. 10 Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. 11 But these words seemed to them an idle tale, and they did not believe them. 12 But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened.
Luther’s Seal
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Acts 10: 34-43
34 Then Peter began to speak to them: “I truly understand that God shows no partiality, 35 but in every people anyone who fears him and practices righteousness is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ—he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree, 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”
Reflections: Part 1: The Crucifixion
The crucifixion of Jesus is detailed in all four Gospels, each offering unique perspectives. Matthew 27:32–56 emphasizes the fulfillment of prophecy and Jesus’ kingship. Mark 15:21–41 highlights the suffering and abandonment Jesus endured. Luke 23:26–49 focuses on Jesus’ compassion, even in his final moments. And John 19:17–37 (this year’s Good Friday account) underscores Jesus’ divine authority and the fulfillment of Scripture.
Elizabeth L. Evans, an ordained deacon in the United Methodist Church, offers a compelling reflection on this moment in history, placing the events surrounding Jesus’ death within the context of the first century Roman Empire (The Christian Century, April 2025, page 20). Among other things, Evans points out that scapegoating—blaming and punishing innocent people to protect those in power—is a pattern that still exists today. Good Friday reminds us to reflect on who is being unjustly blamed in our time and to stand with them against injustice.
“Crucifixion was the Roman Empire’s execution method of choice for rebels and insurrectionists. It was reserved for those whom the empire considered the lowest of the low, for those who threatened the status quo and questioned the legitimacy of the powerful. It was meant to be a public spectacle, a warning to all those watching that they would receive the same fate if they dared exalt anyone higher than Caesar. And this is the way that Jesus died: on the cross, as a despised rebel and enemy of the Roman Empire, in solidarity with the oppressed, with crowds of people rubbernecking from a distance.Perhaps this was precisely what the empire and the religious leaders found so threatening about Jesus—the way he subverted the norms that kept them in power. His love for others was . . . a radical love that, at its core, critiqued the power of the unjust. And it was, for this reason, that Jesus died an unjust death. The tragedy of Good Friday is that the tale of scapegoating and condemning innocents to die plays out in multiple contexts, in multiple eras, and in multiple ways. Unjust leaders will always seek to unite people against a real good enemy, in the interest of self-preservation. Good Friday is an annual reminder to consider who is scapegoated in our time for the benefit of those who inflict violence against God’s people, to ask who is crucified in our midst to distract from the crimes of those with institutional power.“
The spiritual “Were You There When They Crucified My Lord?” has deep roots in African-American history. It was likely composed by enslaved African Americans in the 19th century and reflects their profound faith amidst suffering. This spiritual became widely recognized when it was included in the Episcopal Church hymnal in 1940, making it the first African-American spiritual to appear in a major American hymnal. Over time, it has been embraced across Christian traditions, including the ELCA (ELW, 353).
The Crucifixion, ca. 1625–30 Pedro Orrente (1580–1645)
Reflections: Part 2: The Resurrection
It has been said that history must first be imagined in order to be understood. Let’s imagine the dramatic events outside Jesus’ tomb recounted in the 24th chapter of Luke.
Mary of Magdala (Modern Interpretation)
First, some background on Mary Magdalene. A fascinating individual, she is mentioned in all four Gospels as a follower of Jesus and witness to his crucifixion and resurrection. There are twelve references to her in the Gospels, more than any other woman, besides Mary, the mother of Jesus. Honored as a Saint within the Catholic Church, there is much we do not know about Mary of Magdala (another name for her). We commemorate her in the ELCA as Mary the Apostle on July 22nd. Most importantly, perhaps, Mary becomes the first person to carry the message of Jesus’ resurrection! (Sidenote: The Synoptic Gospels — Matthew, Mark, and Luke — all mention the other Mary being present at the tomb, presumably the mother of Jesus, while John does not. Some scholars suggest that the absence of the Virgin Mary in John’s account may have symbolic significance. Mary, as the mother of Jesus, represents the earthly relationship, while Mary Magdalene, as a disciple, represents the new community of believers in Jesus).
The Disciples Peter and John running to the Sepulchre on the morning of the Resurrection by Eugene Burnand (1898).
Back to Luke’s account. Mary Magdalene and several women visited Jesus’ tomb and saw that the stone had been removed. Realizing that Jesus’ body was gone, they informed the apostles who doubted their story. Though Luke does not include Mary’s post-resurrection encounter with Jesus, Matthew, Mark, and John do. Mary who remained weeping outside the tomb, saw two angels where the body of Jesus had been. In a stunning moment Jesus appears to Mary, though she does not recognize him until he calls her by name. He told her that he was ascending to his Father “and your Father, to my God and your God.” Mary then announced what she has learned to the disciples. In a dramatic moment, Peter (and an unnamed companion) breathlessly run to the tomb to see for themselves — one of my favorite moments in this story, recounted most dramatically in John’s Gospel. Their excitement is palpable and rumbles across the centuries. (Sidebar: The “other disciple” may have been John, the writer of the Gospel, but there is no definitive identification. I have always been intrigued by the various passages in scripture that include unnamed individuals — see the Emmaus story in Luke 24, for example. Some have suggested such characters represent us). This remarkable moment, no doubt, marked these women, Peter, and his companion for the remainder of their lives. We hear from Peter again in the second reading from Acts. Speaking to a Gentile audience, he recounts Jesus’ crucifixion, burial, and resurrection roughly fifteen years after his dramatic encounter with the risen Christ (Acts 10: 39-41). In this way, the earliest Christians began to absorb the foundational stories of the faith.
The Burial of Christ by Titian (1490–1576). Joseph of Arimathea, Nicodemus and the Virgin Mary take Christ in the tomb watched by Mary Magdalene and Saint John the Evangelist.
What are we to make of all this two thousand years later? The deep, rich, and powerful stories we encounter during Holy Week remind us that as Christians, we are fundamentally an Easter people, racing toward that tomb, forever trying to grasp what happened there. Our faith journey is predicated on the acceptance of miracles — water turned to wine, blind people regaining their site, liberation from demonic possession — things we cannot explain. To many in our midst, this acceptance of the unexplainable is ridiculous — to them, we are chasing a fairy tale. But, as children of the light, we race on. The central miracle involves our Creator God sending his Son to share in our humanity, to walk the earth for roughly 33 years, to face betrayal, suffering, and a torturous death at the hands of Roman authorities. This Jesus took the dysfunction of the world, including the sins of humankind, upon himself, ultimately liberating us from sin and death, our greatest fear. The moment of his resurrection from the dead shines like a beacon in this unfolding drama we annually replay at this time of year. And, because we have been liberated, we are free to love and forgive others. Such forgiveness, at times, is a miracle in itself and runs contrary to the instincts of our broken and revenge-oriented culture. Miraculous forgiveness and victory over death — as Christians, our great gifts. Yes, we are an Easter people. We have a God who is faithful. Let us walk in the sunlight of his glorious resurrection!
Soli Deo Gloria!
Musical Offering: Jesus Christ is Risen Today (ELW, 365)
The hymn “Jesus Christ is Risen Today” has a rich history rooted in Christian tradition. It originated as a 14th-century Latin hymn titled Surrexit Christus Hodie (“Christ is Risen Today”). Later translated into English in the early 18th century, the most well-known version appeared in the 1708 collection Lyra Davidica, which included both the lyrics and the lively tune we associate with the hymn today. The hymn celebrates the Resurrection of Christ and is often sung during Easter services. Its joyful refrain of “Alleluia” after each line emphasizes the triumph and hope of the Resurrection. Over time, it has become a beloved part of Easter worship across many Christian denominations.
The Anglican Hereford Cathedral provides a magnificent setting for this stirring hymn. Christians have worshipped at this site since the 8th century and the present structure dates back to 1079.
Prayer Reflection: The Eyes of God (Henri Nouwen)
Dutch Theologian
Henri Nouwen
(1932-1996)
Jesus looked at the human condition with the eyes of love and tried to teach us how to look at ourselves and others “from above” and not “from below,” where dark clouds obscure our vision. “I come from above,” Jesus told his disciples, “and I want you to be reborn from above so that you will be able to see with new eyes” (John 3:3). This is what spiritual theology is all about – looking at reality with the eyes of God.
Help us to see the world through your eyes, O God. Amen.
We will resume our in-person lectionary discussions after worship on 27 April at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
“Be patient toward all that is unsolved in your heart and try to love the questions themselves, like locked rooms and like books that are now written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.“
One of my father’s oft-repeated lines — “There has always been plenty of sin in the world!” — has been ringing in my ears lately. Unk had a way of helping me realize that the disorder of our world and the anxiety it stirs is part of a larger context that Christians, of all people, should understand. That said, as human beings, we crave certainty in our lives, a sense of security that feels precarious in 2025. I stumbled upon the opening quote from Austrian poet and novelist Rainer Maria Rilke this week, an encouragement to embrace uncertainty and the process of growth. Rilke suggests that instead of rushing to find answers to life’s complexities, we should learn to live fully in the present moment—even when it means dwelling in the questions themselves. Whether he was commenting on the faith journey or not, I don’t know, but his advice seems especially fitting for Christians. Week to week, the lectionary readings provide flashes of insight and a sense of certainty, while raising questions we must learn to embrace. By living authentically and with patience, the answers will naturally unfold over time, often without conscious realization. More on that in my reflections this week.
As always, thanks for visiting this space again this week! Next Sunday is Palm/Passion Sunday, which combines two key themes. Palm Sunday celebrates Jesus’ triumphant entry into Jerusalem, where crowds greeted Him as King and Messiah by waving palms and shouting “Hosanna” (picture a processional at church at the start of the service). Passion Sunday then shifts the focus to Jesus’ suffering and death, as churches reflect on His arrest, trial, crucifixion, and burial. This combination provides a deeper spiritual experience, moving from joy to solemn reflection in preparation for Holy Week and Easter. Historically, these were separate observances. Before the Second Vatican Council (1962–1965), Passion Sunday was the fifth Sunday of Lent, starting “Passiontide,” a focus on Christ’s suffering, while Palm Sunday came a week later. Vatican II reforms merged these into Palm Sunday of the Lord’s Passion, emphasizing the Passion narrative for Holy Week while simplifying the Church calendar. Recall that the Revised Common Lectionary (RCL) we follow in the ELCA flowed from those 1960s changes.
Welcome new members! A couple notes for the benefit of our newest blog members: “Faithful Conversations” was prompted by a Bible study we did in early 2023 and has been going strong for more than two years. It is designed to help you frame the readings for next Sunday. It is best to approach it with an open Bible in front of you. My commentary usually focuses on one of the readings. I do provide some references throughout the blog, links out for further information — they are bold and italicized. The format of the blog works best on a larger screen, but if you are on your phone, I suggest reading it horizontally. Also, you can find all the blog entries on the Lectionary homepage which is accessible from my main site. I welcome feedback or comments, of course!
Common Themes Among the Readings
Passion/Palm Sunday
Isaiah 50: 4-9a Psalm 31: 9-16 Philippians 2: 5-11 Luke 22:14-23:56 Luke 23: 1-49 (alternate)
Look for the convergence of the following themes as you explore the readings for Passion/Palm Sunday: steadfast faith in the face of suffering and the humility of Christ’s sacrificial love. Isaiah 50:4-9a depicts the servant’s unwavering trust in God despite mockery and persecution. Psalm 31:9-16 echoes this reliance on God’s mercy and deliverance during moments of deep anguish. Philippians 2:5-11 and Luke 22:14-23:56 exalt Christ’s humility and obedience, culminating in His Passion, revealing the transformative power of self-giving love and God’s redemptive plan.
Focus Passage: Philippians 2: 5-11
5 Let the same mind be in you that was in Christ Jesus, 6 who, though he existed in the form of God, did not regard equality with God as something to be grasped, 7 but emptied himself, taking the form of a slave, assuming human likeness. And being found in appearance as a human, 8 he humbled himself and became obedient to the point of death— even death on a cross. 9 Therefore God exalted him even more highly and gave him the name that is above every other name, 10 so that at the name given to Jesus every knee should bend, in heaven and on earth and under the earth, 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections: The Christ Hymn
Sunday’s second reading fits beautifully with the Passion Gospel. The context of Philippians 2:5-11 lies within Paul’s letter to the church in Philippi, written during his imprisonment, likely in Rome. The passage is part of Paul’s exhortation to the Philippians to live in unity, humility, and selflessness, imitating the mindset of Christ. He is addressing a community that faced external pressures, likely from Roman authorities or societal opposition, as well as internal challenges with potential discord. In this setting, Paul emphasizes living a life worthy of the Gospel through humility and mutual care, rooting this exhortation in the example of Christ. What should we take away from this passage, especially when reading it alongside this week’s Gospel reading from Luke?
The Entry of Christ into Jerusalem by Leullier, Louis Felix (1811-82)
A couple things stand out to me. First, Paul’s use of the so-called Christological Hymn is worth noting (verses 6-11). Scholars debate the origin of this hymn. Some think Paul used an existing hymn from early Christian worship, supported by its poetic structure, which is different from his usual writing style. Others believe Paul wrote it himself, reflecting key Christian beliefs about Jesus’ birth, humility, and exalted nature. Regardless, the hymn resonated powerfully with Paul’s listeners and offers a window into the mind of those early Christians, our spiritual ancestors. Second, Paul’s admonition that we adopt Jesus’ mindset (verse 5) is a reminder of the counter-cultural nature of our faith. This is a recurring theme in Philippians, referenced by Paul five times in the letter (1:27, 2:2, 2:5, 3:15, and 4:2). The Philippian Christians Paul addressed lived in a world dominated by Rome and infused with Greco-Roman values — power, strength, fortitude, and self-reliance. And, of course, those with great wealth held positions of power within society. Not much has changed! Think of how we glorify those attributes in 2025! Our God paraded into Jerusalem on a donkey, preaching and modeling profound empathy with the outcasts of society. Sit with that for a few minutes as we begin the journey into Holy Week. The truths emanating from this journey continue to unfold. We have a story to tell and good news to share!
Soli deo Gloria!
Poem Reflection: Chesterton’s The Donkey
Poet and literary critic G.K.Chesterton’s 1927 poem provides a unique perspective on Jesus’ triumphal entry into Jerusalem. He uses the donkey’s voice to explore the idea that even the humblest and most scorned beings can hold extraordinary purpose and meaning in God’s plan. Enjoy!
G.K. Chesterton (1874-1926)
The Donkey
When fishes flew and forests walked And figs grew upon thorn, Some moment when the moon was blood Then surely I was born; With monstrous head and sickening cry And ears like errant wings, The devil’s walking parody On all four-footed things. The tattered outlaw of the earth, Of ancient crooked will; Starve, scourge, deride me: I am dumb, I keep my secret still. Fools! For I also had my hour; One far fierce hour and sweet: There was a shout about my ears, And palms before my feet.
Musical Offering: Lord Whose Love in Humble Service (ELW, 712)
The hymn Lord, Whose Love in Humble Service was written by Albert F. Bayly (1901-1984), an English Congregational minister and hymn writer. It was chosen as the theme hymn for the Second National Conference on the Churches and Social Welfare held in Cleveland, Ohio in 1961. It first appeared in the Lutheran Book of Worship (the green hymnal used from 1978 to 2006). The lyrics seems especially fitting with the passage from Philippians in this week’s readings. Enjoy the hymn and sing along if moved to do so!
Update on “Faithful Conversations”
Join us on Sunday 13 April at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
And . . I can’t resist! 1960s Lutheran Humor!
From the mind of Charles Schultz, the creator of “Peanuts,” who grew up in Minneapolis and was an active layperson with a heart for the foibles of the church. He did a series of books focusing on teenagers in the late 1950s and early 60s. Clearly, this young man missed the point of this week’s readings!
