Author: Rykken

27 April 2025: 2 Easter

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Faithful Conversations #113

Introduction to Readers

“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.

Common Themes Among the Readings

2 Easter

Acts 5: 27-32
Psalm 118: 14-29
(or Psalm 150)
Revelation 1: 4-8
John 20: 19-31

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.

14-20 April 2025: Holy Week and Easter

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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

Athanasius
Epiphanius

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.

The Readings for Easter Triduum

Maundy Thursday

Exodus 12: 1-4 (5-10) 11-14
Psalm 116: 1-2, 12-19
1 Corinthians 11: 23-26
John 13: 1-17, 31b-35

Good Friday

Isaiah 52:13-53:12
Psalm 22
Hebrews 10: 16-25
John 18:1 – 19:42

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.

(Source: Henri Nouwen Society, Daily Meditation for 13 April 2025)

Update on Faithful Conversations

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!

13 April 2025: Passion/Palm Sunday

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Faithful Conversations #111

Introduction to Readers

R.M.Rilke
(1875-1926)

“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!

6 April 2025: 5 Lent

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Faithful Conversations #110

Introduction to Readers

“The communion of saints celebrates how God has created each of us for a purpose, one we cannot fulfill without each other; how God loves us all equally yet loves each one of us as if we were the only one.” (Samuel Wells)


Who am I and why am I here? We spend lifetimes chasing after these two fundamental questions — think identity and purpose. Anglican Vicar Sam Wells’ article in April’s Christian Century Magazine (“The Grace of Identity,” p. 39) reminded me of this. Wells asserts that people tend to understand identity in one of two ways. One is by discovery—seeing identity as something fixed from our past, shaped by upbringing and experiences, and uncovered over time. The other is by construction—viewing identity as something we create through choices and commitments, continually evolving over time. In discovery, identity is inherited; in construction, it’s built (perhaps both are true). Wells, however, suggests that as Christians, our identity is both bestowed and revealed by a God who chose us. In other words, we had no control over that part of the equation. As mysterious as this is, it is fundamental to our faith journey. Further, Wells posits that identity is not about isolating one’s uniqueness (self-centered). Instead, it’s about joining others in believing there is a role for each one of us in the body of Christ — in other words, our identity is fostered in community. Aha! The answer to the two basic questions! These insights were front of mind for me this week as I worked through the passages from Isaiah and Philippians.

Thanks for visiting this space again this week! We are 18 days out from Good Friday and experiencing the vicissitudes of March weather in the upper midwest. As one who has been coaching track and field for a long, long time, such weather is like the return of an old friend! We venerate two individuals this week on the Lutheran calendar. The English poet John Donne (d. 31 March 1631) and Benedict the Moor (d. 4 April 1589), also known as Benedict the African. His statue pictured here adorns the Church of Our Lady of the Rosary and Saint Benedict, Cuiabá, Mato Grosso, Brazil. Both men have fascinating stories and their connection to church history is worth exploring!

Common Themes Among the Readings

5 Lent Readings

Isaiah 43: 16-21
Psalm 126
Philippians 3: 4b-14
John 12: 1-8

Look for the convergence of the following themes as you explore the readings for the 5th Sunday in Lent: renewal, transformation, and pressing forward with hope and faith. In Isaiah 43:16-21, God promises to make a way in the wilderness, symbolizing new beginnings and divine provision. Psalm 126 rejoices in the restoration of fortunes, expressing the joy that follows God’s intervention in times of despair. Philippians 3:4b-14 emphasizes leaving behind the past and striving toward the future, while John 12:1-8 highlights the sacrificial act of love and devotion, foreshadowing the transformative power of Christ’s death and resurrection.

Focus Passages from Isaiah 43 and Philippians 3

Isaiah 43: 16-21

Thus says the Lord,
    who makes a way in the sea,
    a path in the mighty waters,
17 who brings out chariot and horse,
    army and warrior;
they lie down; they cannot rise;
    they are extinguished, quenched like a wick:
18 Do not remember the former things
    or consider the things of old.
19 I am about to do a new thing;
    now it springs forth; do you not perceive it?
I will make a way in the wilderness
    and rivers in the desert.
20 The wild animals will honor me,
    the jackals and the ostriches,
for I give water in the wilderness,
    rivers in the desert,
to give drink to my chosen people,
21     the people whom I formed for myself
so that they might declare my praise.

Here’s an excellent video with backround on Isaiah 40-66

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.

Philippians 3: 4b-14

If anyone else has reason to be confident in the flesh, I have more: 5 circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless. 7 Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ  and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead. 12 Not that I have already obtained this or have already reached the goal,nbbut I press on to lay hold of that for which Christ has laid hold of me. 13 Brothers and sisters, I do not consider that I have laid hold of it, but one thing I have laid hold of: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal, toward the prize of the heavenly call of God in Christ Jesus.

Reflections: God’s Purpose and Our Identity

This week’s first and second readings focus on our Christian identity. Isaiah 43 reminds us of God’s power, recalling the Exodus from Egypt as proof of His might (16-17). It then shifts to a “new thing” God is doing—bringing renewal, like creating a path in the wilderness and rivers in the desert (19). God’s faithfulness is shown as He calls His people to praise Him, demonstrating His ability to bring hope and restoration, even in hard times (20-21). In Philippians 3, Paul reflects on his past achievements (4-6), calling them worthless compared to knowing Christ (7-8). He highlights righteousness through faith in Christ, not by the law, and his desire to share in Christ’s sufferings and resurrection (9-11). Paul concludes by urging us to press on toward the goal of eternal life, striving to fulfill our calling in Christ Jesus (12-14).

Moses and the Children of Israel Crossing the Red Sea
Henri Schopin (1904-1880)

What do these readings say to us in 2025? I’m struck by how each author addresses the nature of history in shaping our identity. Speaking for the Lord, Isaiah hearkens back to a triumphant moment in Jewish history — the crossing of the Red Sea recounted in Exodus 14, a cultural touchstone for the people. We might imagine young Jewish children hearing this story multiple times as they absorb their worldview (did they get tired of hearing it?). Likewise, Paul references his past life — his history as an ardent Jew — as a window into his identity. In stunning reversals, however, both authors suggest that God liberates us from our past — “that was then, this is now!” In other words, our identities transcend what we may have inherited. Whatever has happened, whatever we have experienced, God is about to do a new thing. In the case of the Israelites, their journey to the promised land meant hope in the midst of despair. In Paul’s case, his Jesus moment on the road to Damascus changed everything. Likewise, our Christian identities, both bestowed and revealed by a loving God, remain forever a work in progress. Whatever chaos we may be experiencing, whatever turmoil we may confront, this is good news to share!

Soli deo Gloria!

(I am indebted to Samuel Wells, as noted, regarding the interpretation of the readings. Also, Paul’s writings provided inspiration, especially these passages: 2 Corinthians 5:17, Galatians 6:15, Ephesians 4:24, Colossians 3:10, and Romans 6:4. You may want to look those up!)

Prayer Reflection: Spiritual Maturity

Dear Lord, We humbly seek Your guidance as we strive for spiritual maturity. Help us to deepen our faith, cultivate wisdom, and embrace Your teachings. May we grow in love, patience, and understanding, reflecting Your light in our lives. Strengthen our hearts and minds, that we may walk in Your ways and bear fruit for Your kingdom. Amen.

(Note: The inspiration for this prayer is Colossians 2: 6-7. Retrieved from God’s Blessing prayer site, 30 March 2025)

Musical Offering: Lux Aeterna (Eternal Light)

Lux Aeterna is an enchanting piece of music that has roots deep in Christian history. This version by VOCES8 features great harmony. The Latin lyrics center around themes of eternal light and rest for departed souls — the communions of saints — those who helped shape our identities. Here’s a translation:

May light eternal shine upon them,
O Lord, with Thy saints forever, for Thou art kind.
Eternal rest give to them, O Lord,
and let perpetual light shine upon them.

Update on “Faithful Conversations”

Two years ago, we offered “Journey Into the Bible,” a class which inspired the Lectionary Blog experiment. A digital version of the class is now ready for launch. We hope it can be useful for new members or anyone seeking to get started with Bible study. Special thanks to Pastor Jen Hatleli and the Lectionary Small Group for their support and inspiration throughout!

Click on the image of the ELC Sanctuary to access the class.

And . . . Join us on Sunday 30 March 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!

30 March 2025: 4 Lent

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Faithful Conversations #109

Introduction to Readers

“The task of the modern educator is not to tear down jungles, but to irrigate the deserts.”
(C.S. Lewis)

Last week I shared information with you about the state of the Christian Church in 2025, a somewhat dire situation based on the increasing secularization of our world. One of the troubling aspects of our present circumstances, in my estimation, is that the population cohort most conspicuously absent from our pews are the young men in our midst — specifically those from the Millennial and Gen Z generations (born 1981-2012). This is a challenge we need to reflect on and pray about. And though the state of the modern church is troubling, the C.S. Lewis quote shared on the front-end this week helps me reframe the challenge. I grew up with C.S. Lewis books scattered around our house due to my father’s interest in him. Mere Christianity, for example, was a favorite, as was The Abolition of Man. The quote I shared here is from a sermon-turned-essay by Lewis delivered in 1939 at Oxford University amidst the outbreak of World War II called Learning in Wartime. Among other things, Lewis talked to the students about keeping a proper perspective and combatting distractions (fear, anxiety, urgency) and staying focused on one’s calling. (Sidebar: After reading this, it is ever more clear to me why Lewis appealed to Unk who enlisted in the Army Air Corps in 1943). Lewis’ words remain remarkably relevant for our time!

Thanks for visiting this space again this week — I so appreciate your continued interest in exploring the Scriptures! Monday is Day 19 of the Lenten Journey, so we have nearly reached the half-way mark. We have three important Commemorations on our church calendar this week. On Monday (24 March) we remember Oscar Romero (1917-1980), Bishop of El Salvador who was murdered on this day in 1980. Tuesday is the Annunciation of our Lord (Isaiah 7:14 and Luke 1: 26-38). Note the prayer included this week regarding that event. And finally, on Saturday (29 March) we remember Hans Nielson Hauge (1771-1824), renewer of the church. Hauge’s story is integral to our Norwegian Lutheran heritage and specifically to the story of the early Lutherans in Jackson County! My reflections this week will focus on the passages from Joshua and 2 Corinthians.

Common Themes

4 Lent Readings

Joshua 5: 9-12
Psalm 32
2 Corinthians 5: 16-21
Luke 15: 1-3, 11b-32

Look for these themes as you work your way through the readings for the 4th Sunday in Lent: RENEWAL and RECONCILIATION. In Joshua 5:9-12, the Israelites celebrate their liberation from Egypt and begin a new chapter by eating the produce of the Promised Land. Psalm 32 emphasizes the joy and restoration that come from confessing sins and receiving God’s forgiveness. Similarly, 2 Corinthians 5:16-21 speaks of being reconciled to God through Christ, while Luke 15:1-3, 11b-32 recounts the parable of the prodigal son, illustrating the transformative power of forgiveness and a return to the Father’s embrace.

Focus Passages from Joshua and 2 Corinthians

Joshua 5: 9-12
9 The Lord said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal[a] to this day. 10 While the Israelites were camped in Gilgal, they kept the Passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the Passover, on that very day, they ate the produce of the land, unleavened cakes and roasted grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.

Check out this excellent background video on the book of Joshua!

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.

2 Corinthians 5: 16-21
16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we no longer know him in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; look, new things have come into being! 18 All this is from God, who reconciled us to himself through Christ and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ: be reconciled to God. 21 For our sake God made the one who knew no sin to be sin, so that in him we might become the righteousness of God.

Reflections: The “Happy Exchange”

Often, though not always, the Lectionary readings fit together beautifully. Such is the case with this week’s first and second readings. In Joshua 5:9-12, God declares to Joshua that He has removed the “disgrace of Egypt” from the Israelites, symbolizing their liberation from past shame and their renewed identity as God’s people. The Israelites celebrate Passover in the promised land, marking a significant moment of renewal and gratitude. In 2 Corinthians 5:16-21, Paul emphasizes the transformation brought by Christ, urging believers to see people not by worldly standards but through the lens of spiritual renewal. He explains that in Christ, we become new creations, reconciled to God and entrusted with the ministry of reconciliation. Paul concludes by highlighting the profound exchange of righteousness, where Christ bore our sins so that we might become righteous before God. Luther referred to this as the “Happy Exchange,” (noted in 1 Corinthians 1:9), a phrase he borrowed from Bernard of Clairvaux (1090-1153), abbot and co-founder of the Knights Templar (a controversial figure as well!). I have always appreciated the use of that phrase!

What should we discern from these two readings? As always, these words from scripture remain remarkably relevant to our time — and to my recent obsessing about the state of the church. First, the Israelites left the wilderness and stepped into the Promised Land — a new start with new opportunities. Similarly, in Paul’s letter to the Corinthians, he reminds them (and us) that in Christ we are a new creation — our old identity is transformed! Second, when God removed the “disgrace of Egypt” from His people, they were reconciled to their promised identity as a people — freed from their past. Likewise, Paul’s discussion of reconciliation extends beyond our relationship with God and flows into how we relate to others. We are called to be “ambassadors for Christ” in our communities, an awesome identity that we carry. Each of us is called in some manner in this regard and this is good, exciting news. Let us together strive to “irrigate the deserts!”

Soli deo Gloria!

Prayer of the day for Annunciation (ELW, p. 55)

Pour your grace into our hearts, O God, that we who have known the incarnation of your Son, Jesus Christ, announced by an angel, may by his cross and passion be brought to the glory of his resurrection; for he lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen.

Prayer: A Prayer for Protection (Luther)

Lord God, heavenly Father, you know that we are set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright: Grant us such strength and protection, to support us in all danger, and carry us through all temptations; through your Son, Jesus Christ our Lord. Amen.

From the Archives: 1960s Lutheran Humor!

Charles Schulz, born on November 26, 1922, in Minneapolis, Minnesota, was the creator of the beloved comic strip Peanuts. Known for characters like Charlie Brown and Snoopy, Schulz’s work reflected his personal experiences and philosophical musings. Raised in a Lutheran household, Schulz later became a Methodist and even taught Sunday school for a decade.

Update on “Faithful Conversations”

For several weeks, I have been developing a class titled, “Journey Into the Bible,” a digital version of an in-person study that we did two years ago. The project evolved along the way, and the idea is that it can be utilized by new members or anyone seeking to grow in their Biblical understanding. The hope is to roll this out soon. Thanks to Pastor Jen Hatleli and the Lectionary Small Group that meets on Sundays for inspirational support in this process!

And . . . Join us on Sunday 30 March 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!

23 March 2025: 3 Lent

/ Rykken / Leave a comment

Faithful Conversations #108

Introduction to Readers

Billy Graham Revival 1961

The older I get, the more I realize that life is a constant dialogue between what was and what is. In my more anxious moments, for example, I struggle with the state of the Christian church in our society in 2025. What is our future?As part of the boomer generation (b. 1943-1960) I now realize that my formative years intersected with a high-water mark when it came to church attendance in the post-war era. And while we might argue that many attended during those years because it was the “thing to do,” current trends do cause concern. The decline in church membership and attendance within the mainline Protestant denominations in the last quarter century (often referred to as the “Seven Sisters”) receives a good bit of attention and the data is overwhelming. The ELCA, for example, has lost roughly 2 million members since 2000 (5.1 million to 3 million).**

This week’s second reading has prompted me to reflect on the oft-repeated presence of the wilderness in our faith tradition, both physically and metaphorically. In the Old Testament, for example, the Israelites wandered in the wilderness for 40 years before reaching the promised land (Exodus 15-17) and the prophet Elijah had a dramatic encounter with God in the wilderness near Mount Sinai (1 Kings 19). In the New Testament, John the Baptist emerged from the wilderness of Judea proclaiming repentance (Matthew 3) and Jesus spent 40 excruciating days in the wilderness in a face-off with Satan (Matthew 4). Based on these episodes, the wilderness metaphor suggests a period of spiritual testing, transformation, and growth, an encounter with hardship and renewal. Perhaps Christians are experiencing such a moment in 2025. More on that in my reflections. I also have included two music selections this week (I recommend the use of headphones if you have them, if you enjoy rich harmony!).

St. Patrick by Giovanni Battista Tiepolo (1696-1770)

As always, thanks for your continued interest in exploring the Lectionary! Monday marks DAY 13 of this year’s Lenten Journey (40 days from Ash Wednesday to Easter, not counting Sundays). We have three commemorations on our church calendar this week. Monday, we honor St. Patrick in our tradition (he died on 17 March 461). Patrick, notably, had a dramatic wilderness experience in his life, something he describes in his famous Confession. We also commemorate Joseph, the Guardian of Jesus on 19 March, Thomas Cranmer, the Bishop of Canterbury on 21 March (d. 1556), and Jonathan Edwards, teacher and missionary to the Stockbridge people (d. 1758) on 22 March. And here’s a connection: the Stockbridge-Munsee Band of Mohican Indians in Wisconsin are descended from the people Edwards worked among.

And one further note concerning St. Patrick’s Day: 46 years ago — March 17, 1979 — I asked a wonderful person if she would be my wife. Mary Beth said yes, and the rest is history! And yes, I do have Irish heritage — those Vikings traveled!

** This link will take you to a summary of the most recent Pew Survey on Religion in America if you want to explore further. You may find the information compelling!

Common Themes

3 Lent Readings

Isaiah 55: 1-9
Psalm 63: 1-8
1 Corinthians 10: 1-13
Luke 13: 1-9

The common themes among these readings for the third Sunday in Lent revolve around repentance, divine mercy, and the human longing for God.

Isaiah 55:1-9 emphasizes God’s invitation to seek Him while He may be found, highlighting His boundless mercy and the need for turning away from sin. Psalm 63:1-8 conveys a deep yearning for God’s presence, portraying Him as the ultimate source of satisfaction and strength in times of need. Meanwhile, 1 Corinthians 10:1-13 warns against complacency and urges believers to learn from past mistakes, while Luke 13:1-9 calls for repentance and growth, using the parable of the fig tree to underscore the urgency of bearing fruit in response to God’s patience.

Focus Passage: 1 Corinthians 10: 1-13

10 I do not want you to be ignorant, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. 5 Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.

6 Now these things occurred as examples for us, so that we might not desire evil as they did. 7 Do not become idolaters as some of them did, as it is written, “The people sat down to eat and drink, and they rose up to play.” 8 We must not engage in sexual immorality, as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ[a] to the test, as some of them did, and were destroyed by serpents. 10 And do not complain, as some of them did, and were destroyed by the destroyer. 11 These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. 12 So if you think you are standing, watch out that you do not fall. 13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.

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.

Reflections: Speaking Across Time

We’re back with the Apostle Paul this week, and here is some backstory. Paul had a significant connection to Corinth as founder of the Christian church there during his second missionary journey in the early 50s CE. For some context, realize that the crucifixion and resurrection of Jesus occurred approximately 20 years before that journey and that Paul’s conversion to Christianity happened roughly 4 years after the resurrection of Jesus. These events were still fresh on his mind. He spent 18 months in Corinth, preaching the Gospel and establishing a community of believers in this bustling, cosmopolitan city. Corinth’s diverse and morally complex environment posed challenges for the new Christians, prompting Paul to write letters like 1 and 2 Corinthians to address issues of unity, morality, and faith. These letters reveal Paul’s deep care for the Corinthian church and his commitment to guiding them in their spiritual growth.

Saint Paul Rembrandt (1606-1669)

In 1 Corinthians 10:1-13, believed to have been written sometime in 53-55 CE, Paul reminds the Corinthians of the lessons from Israel’s history, emphasizing that their ancestors experienced God’s blessings yet fell into sin and faced judgment. He uses examples of idolatry, immorality, and grumbling to warn against overconfidence and disobedience. Paul highlights that these stories serve as warnings for believers, urging them to remain steadfast in their faith and avoid temptation. He reassures them, however, that God is faithful and will not allow them to be tempted beyond what they can endure, always providing a way out.

What should we take away from this exchange? I’m struck by three things. First, I’m intrigued by his use of history. The people of Corinth during Paul’s time were a diverse lot, consisting of Greeks, Romans, and Jews. While there was a Jewish community in Corinth, evidenced by the presence of a synagogue where Paul preached (Acts 18:4), the majority of the population was likely Gentile. Paul’s letters to the Corinthians address a predominantly Gentile audience, as he often discusses issues like idolatry and pagan practices, which were more relevant to non-Jewish converts to Christianity. In spite of that, he frames their experience within the context of Jewish history. He emphasizes the presence of Jesus Christ in that story (verse 4), reinforcing the belief that the Triune God has been present from the very beginning of time. Second, Paul’s message is simultaneously a scolding (v. 7-13) and pep talk (v 13). (Sidebar: The “pep talk” aspect becomes even clearer if you read chapter 9 — verses 24-27 have always been a favorite of mine!) He is calling these nascent believers to shape up! He seems to be especially concerned about their overconfidence in the face of temptation, their complacency perhaps. And finally, Paul reminds the Corinthian Christians of God’s overwhelming faithfulness.

And let me circle back to my sense that Christians are in the wilderness of anxiety in 2025. St. Paul’s words feel remarkably relevant two thousand years later — read them again as if he is talking directly to you. Placing ourselves within the grand story of Christianity — recalling the struggles that so many have endured for centuries — balancing accountability with encouragement and continually reminding ourselves of God’s faithfulness in a broken world — these things are vital for us in this third week of Lent!

Soli deo Gloria!

Prayer: The Prayer of St. Patrick

The Prayer of St. Patrick, also known as St. Patrick’s Breastplate, is a powerful Christian hymn attributed to St. Patrick, the 5th-century missionary who brought Christianity to Ireland. It is a prayer of protection, invoking the strength of God and the Trinity to shield the believer from harm. Here are the lyrics to accompany John Rutter’s gorgeous rendition. The full prayer is much longer. YOU CAN ACCESS IT HERE.

Christ be with me, Christ within me
Christ behind me, Christ before me
Christ beside me, Christ to win me
Christ to comfort and restore me
Christ above me, Christ beneath me
Christ in quiet, Christ in danger
Christ in hearts of all that love me
Christ in mouth of friend and stranger

A Lenten Hymn: “My Song is Love Unknown”

My Song Is Love Unknown (ELW 343) was written in 1664 by Samuel Crossman, originally as a devotional poem reflecting on Christ’s love and sacrifice. The poem was later set to music by John Ireland in 1918—allegedly in just 15 minutes! The hymn poignantly captures the events of Holy Week, focusing on the paradox of Christ’s rejection and ultimate sacrifice for humanity. It remains a cherished piece in Christian worship, especially during Lent and Holy Week, for its timeless message and moving melody. It is a difficult hymn, but handled beautifully by the Choir of King’s College in Cambridge. Enjoy!

My song is love unknown
My Savior’s love to me
Love to the loveless shown
That they might lovely be
Oh, who am I that for my sake
My Lord should take frail flesh and die?

He came from his blest throne
Salvation to bestow
The world that was his own
Would not its Savior know
But, oh, my friend
My friend indeed
Who at my need his life did spend!

Sometimes we strew his way
And his sweet praises sing
Resounding all the day
Hosannas to our king
Then, “Crucify!” is all our breath
And for his death we thirst and cry

We cry out, we will have
Our dear Lord made away
A murderer to save
The prince of life to slay
Yet cheerful he to suff’ring goes
That he his foes from thence might free

In life no house, no home
My Lord on earth might have
In death no friendly tomb
But what a stranger gave
What may I say? Heav’n was his home
But mine the tomb wherein he lay

Here might I stay and sing
No story so divine!
Never was love, dear King
Never was grief like thine
This is my friend, in whose sweet praise
I all my days could gladly spend!

Faithful Conversations on Sunday

Join us on Sunday 23 March 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!

16 March 2025: 2 Lent

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Faithful Conversations #107

Introduction to Readers

“Furnish an example, stop preaching, stop shielding, don’t prevent self-reliance and initiative, allow your children to develop along their own lines.” (Eleanor Roosevelt)

Inspired by this week’s Philippians passage, ROLE MODELS have been on my mind. Before reading further, reflect on the examples who shaped you into the person you are today. How did they do it? Eleanor Roosevelt believed children learn more from actions than words, something I understood early on as a teacher, coach, and parent. And here’s something to consider: Did those who inspired us realize their impact? I vividly recall awkwardly trying to thank my best college teacher and realizing he didn’t know how much he influenced me. The same goes for spiritual mentors. Bonhoeffer spoke to this: “The saints don’t realize the fruits of their actions. If they tried to observe themselves, they’d sever their connection to the source of their strength, ending their impact” (The Cost of Discipleship, 285). I will share more on Christian role models in my reflections this week.

As always, thanks for your continued interest in the Lectionary. I mentioned last week that I’m studying a method of scripture reading known as the Lectio Divina (“Divine Reading”) during Lent, including Luther’s modifications of it. I included his basic approach alongside the Philippians passage below if you would like to experiment with it.

Common Themes

2 Lent Readings

Genesis 15: 1-12, 17-18
Psalm 27
Philippians 3:17 – 4:1
Luke 13: 31-35

The readings for the Second Sunday in Lent share the common themes of trust in God’s promises and perseverance through challenges. In Genesis 15, God reassures Abram, affirming His covenant and calling for faith even when fulfillment seems distant. Psalm 27 emphasizes unwavering confidence in God as a refuge and source of strength amidst adversity. Philippians 3 highlights perseverance in faith and a focus on heavenly priorities, encouraging believers to remain steadfast. Luke 13 presents Jesus’ trust in God’s plan as He faces opposition, demonstrating courage and love despite rejection, which mirrors the call to faithful endurance found in the other readings.

Focus Passage from Philippians

17 Brothers and sisters, join in imitating me, and observe those who live according to the example you have in us. 18 For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. 19 Their end is destruction, their god is the belly, and their glory is in their shame; their minds are set on earthly things. 20 But our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. 21 He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself. 4 1 Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.

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.

Reflections: “The Metanoia Journey”

Philippi was a Roman colony in Macedonia, known for its strategic location on the Via Egnatia, a major trade route connecting Rome and Constantinople. The city was heavily influenced by Roman culture and politics, and its citizens prided themselves on their Roman citizenship. Paul visited Philippi during his second missionary journey (49-50) and again on his third in the mid-50s. It was here that he established the first Christian community in Europe, making the Philippians some of his earliest converts (Acts 16). Written from prison in Rome (c. 60-62), the letter to the Philippians is often referred to as the “Epistle of Joy.” The letter has a very personal voice in its tone.

In the passage for Sunday, Paul urges believers to follow his example and stay united with others who share their faith. He contrasts those who live according to earthly desires, whose end is destruction, with those who await their citizenship in heaven. Paul reminds the Philippians of the transformative power of Jesus Christ, who will one day bring all things under His control. Finally, he encourages them to stand firm in the Lord as his dear friends, emphasizing perseverance and faithfulness.

St. Paul in Prison

Paul’s admonition to the Philippian Christians to follow his example seems bold, especially in light of the admission of his failings voiced in chapter 3. And here, language is important. Paul wrote his letters in Koine Greek, the common language of the Eastern Mediterranean, so they could reach a wide audience. He also spoke Aramaic, the everyday language of many Jews including Jesus, and likely knew Hebrew for religious texts. However, Koine Greek was the best choice for sharing the gospel across the Roman Empire, as it connected both Jewish and Gentile communities. The word example comes from the Latin exemplum, meaning pattern or model, but its roots trace back to the Greek word παράδειγμα (paradeigma) meaning pattern or model. Although example entered English via Latin, its Greek origins highlight the role of Greek traditions in using models to teach ideas, something Paul would have understood due to this educational background.

And let me take that a step further. From the Greek paradeigma we derive the word paradigm, defined as a model or framework that shapes how we understand or approach something. It can broadly refer to a set of beliefs, methods, or examples that guide thinking or actions in a particular field or context. (Sidebar: One of the fascinating things to study in history is the notion of “paradigm shifts,” when one way of seeing the world — normally applied in science — replaces another. For example, the shift from the physics of Newton to Einstein was earth-shaking). In short, Paul is calling on the Philippian Christians (and us) to be radically transformed in our being — to move from our old selves in the flesh to our new selves as citizens of heaven (verses 20-21). There is another Greek word that speaks to this transformation — metanoia, meaning a “change of heart.” This brings to mind that powerful verse from Romans (12:2): “Do not conform to the pattern of this world but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (New International Version).

This journey of metanoia calls us to leave behind old ways and embrace a new life as citizens of heaven. Paul’s message urges us to change not just how we think, but how we live—reflecting God’s will in all we do. Let us pray for the strength to stay on that journey!

Soli deo Gloria!

Sacred Space Prayer

The following prayer comes from a resource I am using during Lent: Sacred Space: Prayer from the Irish Jesuits, published by the Loyola Press.

Bless all who worship you, almighty God,
from the rising of the sun to its setting;
from your goodness enrich us,
by your love inspire us,
by your Spirit guide us,
by your power protect us,
in your mercy receive us,
now and always. Amen.

A Musical Reflection: When Twilight Comes

“When Twilight Comes” is a haunting evening hymn that associates God’s love with the image of a mother hen sheltering her brood under her wings. The author, Moises Andrade (b. 1948), a Catholic priest, wrote this beautiful hymn to reflect the joy, peace, and contentment of being with the LORD. It is hymn 566 in the ELW. Enjoy!

When twilight comes and the sun sets,
mother hen prepares for night’s rest.
As her brood shelters under her wings
she gives the love of God to her nest.

Oh! what joy to feel her warm heartbeat
and be near her all night long;
so the young can find repose,
then renew tomorrow’s song.

One day the Rabbi, Lord Jesus
Called the twelve to share His last meal
As the hend tends her young
So for them He spent Himself to seek and to heal

Oh what joy to be with Christ Jesus,
Hear His voice, o sheer delight!
And receive His servant care
all before the coming night.

So gather ’round once again, friends,
Touched by fading glow of sun’s gold
And recount all our frail human hopes
The dreams of young and stories of old.

O what joy to pray close together,
kneeling as one family
By a Mother’s love embraced,
In the blessed Trinity.

Faithful Conversations on Sunday

Join us on Sunday 16 March 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!

5 and 9 March: Ash Wednesday and 1 Lent

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Faithful Conversations #106

Introduction to Readers:

We turn the page this week. Lent comes from the Old English word lencten, meaning springtime and its connection to Christianity dates back centuries. The 40-day season of Lent, focused on fasting and reflection before Easter, became widespread after 313 CE when Emperor Constantine embraced Christianity. The Council of Nicea in 325 further solidified the tradition. The number ’40’ holds spiritual significance, with examples like Moses receiving the Ten Commandments (Exodus 34:28), Elijah walking to Mount Horeb (1 Kings 19:8), and Jesus fasting before his public ministry (Matthew 4:2). On Wednesday, many of us will have our foreheads marked with ashes in the shape of a cross, symbolizing penance, humility, and mortality (Memento, homo, quia pulvis es, et in pulverem reverteris). It’s interesting to note that Luther favored continuing the traditions of Ash Wednesday, though more radical Lutherans of the time did not, believing it to be too “Catholic.” Today, the “Day of Ashes” is observed by many denominations within Western Christendom (Roman Catholic, Lutheran Anglican, Episcopal, Baptist, Presbyterian, and Methodist).

Like many of you, I grew up with the Lenten tradition and remember classmates “giving up” something during Lent (like chips and soda, which always seemed trite) as an act of self-denial. Although that tradition wasn’t emphasized in my home, perhaps because it smacked of “works righteousness,” Lent was certainly a time to focus on spiritual disciplines — I heard it described once as a time of “spring cleaning for our souls.” That said, I plan to spend the next six weeks exploring the Lectio Divina (Latin for Divine Reading and powerful in the Benedictine tradition), a method of reading the Bible involving four steps: reading (Lectio), where a Bible passage is read slowly; meditation (Meditatio), reflecting on its meaning; prayer (Oratio), responding to God; and contemplation (Contemplatio), resting in God’s presence. (Sidebar: I am aware that Martin Luther absorbed this practice during his monastery days but later modified it and I hope to learn more about that also!). I encourage you to use this season of our church year to reflect on spiritual practices in your life!

As always, thanks for your continued interest in the Lectionary. Three reminders: first, the blog is meant to accompany a walk-through of the four passages and typically focuses on one of the readings. Second, I utilize hypertext for “further reading” on your part — look for bolded words or phrases that are in italics. My reflections this week will focus on the Psalms that are before us in the two sets of readings (51 and 91), including a musical connection.

Ash Wednesday Readings

Joel 2: 1-2, 12-17
Psalm 51: 1-17
2 Cor 5: 20b – 6:10
Matthew 6: 1-6, 16-21

Common Themes

The common themes among the readings for Ash Wednesday include a call to repentance, humility, and seeking God’s mercy. Joel 2:1-2, 12-17 emphasizes the urgency of turning back to God with sincere hearts, while Psalm 51:1-17 is a heartfelt plea for forgiveness and cleansing from sin. In 2 Corinthians 5:20b-6:10, Paul urges believers to be reconciled with God and to endure hardships as faithful servants of Christ. Matthew 6:1-6, 16-21 teaches the importance of genuine devotion and sincerity in prayer, fasting, and giving, focusing on the inner disposition rather than outward displays of piety.

1 Lent Readings

Deuteronomy 26: 1-11
Psalm 91: 1-2, 9-16
Romans 10: 8b-13
Luke 4: 1-13

Common Themes

Look for these themes as you work through Sunday’s readings: faith, trust, and divine protection. In Deuteronomy 26:1-11, the Israelites are reminded to offer their first fruits as a testament to God’s provision and faithfulness. Psalm 91:1-2, 9-16 speaks of God’s promise to protect those who take refuge in Him. Romans 10:8b-13 emphasizes the power of faith in Christ for salvation, and Luke 4:1-13 recounts Jesus’ temptation in the wilderness, showcasing His unwavering trust in God’s word.

Psalm 51: 1-17
Have mercy on me, O God,
    according to your steadfast love;
according to your abundant mercy,
    blot out my transgressions.
2 Wash me thoroughly from my iniquity,
    and cleanse me from my sin.
3 For I know my transgressions,
    and my sin is ever before me.
4 Against you, you alone, have I sinned
    and done what is evil in your sight,
so that you are justified in your sentence
    and blameless when you pass judgment.
5 Indeed, I was born guilty,
    a sinner when my mother conceived me.
6 You desire truth in the inward being;
    therefore teach me wisdom in my secret heart.
7 Purge me with hyssop, and I shall be clean;
    wash me, and I shall be whiter than snow.
8 Let me hear joy and gladness;
    let the bones that you have crushed rejoice.
9 Hide your face from my sins,
    and blot out all my iniquities.
10 Create in me a clean heart, O God,
    and put a new and right spirit within me.
11 Do not cast me away from your presence,
    and do not take your holy spirit from me.
12 Restore to me the joy of your salvation,
    and sustain in me a willing spirit.
13 Then I will teach transgressors your ways,
    and sinners will return to you.
14 Deliver me from bloodshed, O God,
    O God of my salvation,
    and my tongue will sing aloud of your deliverance.
15 O Lord, open my lips,
    and my mouth will declare your praise.
16 For you have no delight in sacrifice;
    if I were to give a burnt offering, you would not be pleased.
17 The sacrifice acceptable to God is a broken spirit;
    a broken and contrite heart, O God, you will not despise.

Prayer for Cleansing and Pardon

To the leader. A Psalm of David, when the prophet Nathan came to him, after he had gone in to Bathsheba.













“King David Playing the Harp”
Gerard van Honthorst (1592–1656)

Reflections: “A Clean Heart and Right Spirit”

Two Psalms confront us at the start of Lent (51 and 91) that offer contrasting themes and tones, regarding different aspects our relationship with God. Psalm 51, a deeply penitent prayer, emphasizes the desire for redemption and a new heart. Psalm 91, an uplifting liturgy of confident assurance, emphasizes God’s protection and care for those who trust in Him (note the musical connection below).

Martin Luther referred to the Psalms as “the little Bible” and offered many commentaries on them throughout his career. He said this of Psalm 51: “A knowledge of this psalm is necessary and useful in many ways. It contains instruction about the chief parts of our religion, about repentance, sin, grace, and justification, as well as about the worship we ought to render to God. These are divine and heavenly doctrines. Unless they are taught by the great Spirit, they cannot enter the heart of man.” Based on Luther’s notable enthusiasm, I plan to revisit Psalm 51 throughout the Lenten journey. (Sidebar: Along with 121, Psalm 51 is a favorite of mine!)

Let me start that process with a stunning visual, Dutch artist Govert Flinck’s 1651 masterpiece, “Bathsheba’s Appeal to David.” Flinck imagines a later chapter from a deeply complicated tale found in 2 Samuel and 1 Kings. A quick summary: King David, while his army was at war against the Ammonites, stayed back in Jerusalem. On a fateful spring evening, he witnessed Bathsheba, the wife of Uriah (an elite soldier in David’s army), bathing from the rooftop of his palace. Overcome by desire, David summoned Bathsheba and slept with her, resulting in her pregnancy. To cover up his actions, David called Uriah back from the battlefield, hoping he would sleep with Bathsheba and believe the child was his. However, Uriah, being a loyal and disciplined soldier, refused to go home while his comrades were still fighting. Frustrated, David then arranged for Uriah to be placed in the front lines of battle, where he was killed. After Uriah’s death, David married Bathsheba (he had many wives). And, in one of the most powerful scenes in scripture, God sends the Prophet Nathan of visit the powerful King, offering a stern rebuke for his actions (see 2 Samuel 12). This series of events led to significant consequences for David and his family, including the birth of Solomon, who would later become one of Israel’s greatest kings. Flinck’s painting recounts the visit of Bathsheba to the aging king, pleading for Solomon’s succession to the throne of Israel (recounted in 1 Kings 1).

It’s hard to “unhear” that story when reading Psalm 51. David, the lowly shepherd boy who gained fame for defeating Goliath, was known for his military skills and poetic flare. A “golden child” in many ways, he rose to the heights of power yet remained an anguished figure who sinned mightily. Imagine his deep remorse as you read the words of the Psalm (verses 1-7). This flawed man, driven to his knees, was totally dependent on God’s redeeming power. Pleading with God to bring him back from the brink of despair, he enunciates a prayer that rings across the ages (verses 10-12). Hear these words from the King James version: Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit.**

As we begin our Lenten journey this year, let’s pray those Psalms, 51 and 91. Let’s remind ourselves every day of our baptism into Christ. And may we feel the breath of God’s free spirit, a generous, liberating, and empowering spirit!

Soli deo Gloria!

**Sidebar: I am partial to the King James version of Psalm 51 — I like that wording. In part, that derives from singing those words hundreds of times in formative years as an Offertory during worship. The version of that Offertory comes from composer J.A. Freylinghausen (1670-1739), notable as a hymn writer and also for his involvement in the Pietist Movement in Germany in the post-Reformation period. Pietism emphasized personal faith, spiritual renewal, and practical Christianity. The hymn remains in the ELW (our book of worship) and is found in the “Service Music” section — in fact, there are four versions of it!

A Prayer for Peace in Ukraine

“Man’s capacity for justice makes democracy possible; man’s inclination to injustice makes democracy necessary.” (Reinhold Niebuhr)

As we mark the third anniversary of Russia’s full-scale invasion of Ukraine, we lift our hearts in prayer, mindful of the profound suffering and resilience that have marked this time. For more than a thousand days, the Ukrainian people have endured. More than 100,000 lives have been lost, countless more wounded, and millions displaced from their homes—both within Ukraine and beyond its borders. Once-vibrant cities stand in ruins, bearing witness to the devastating toll of this conflict. The prayer below was written by Prof. Dr. Dmytro Tsolin. He is a pastor in the German Evangelical-Lutheran Church of Ukraine, which is member of the LWF. It was originally shared by the Communion of Protestant Churches in Europe. (Source: Lutheran World Federation Website, 24 February 2025).

Our Father in Heaven! Our eyes are turned towards You, and we lift up our hearts before You. O God, for over one thousand days we have been praying daily to You, imploring You, putting our hope in You. For over three horrible years we have received horrible news of the death of our compatriots, we have heard the noise of explosions and the wailing of the sirens. Lord, every day the number of orphans and widows increases. Every day there are more people who experience the pain of loss of loved ones. Our God, we see no end to this calamity, only You hold us. For over one thousand days, Lord, we have stood and believed. We thank You, for Your Spirit nourishes us. We believe in Your righteousness, we place hope in Your mercy, we experience Your love in the midst of ruin and death. But God, our strength is at its end. We tell You of our pains, Father, though You know them all before we even tell You. The sons and daughters of our nation leave us, they are dying in the fields of battle and under fire in our cities and towns. We remain, Lord, remain with us. We thank You for all those that support us, we thank You for our brothers and sisters in Christ and for the goodwill from those of other lands. Bless them! Breath into us faith for the victory of love and truth. Come, Lord Jesus!
Amen

Musical Reflection: Psalm 91

Michael Joncas (b. 1951) is a Catholic priest, liturgical theologian, and composer of contemporary Catholic music. Joncas has served as a professor at various institutions, including the University of St. Thomas and the University of Notre Dame. He is best known for his hymn “On Eagle’s Wings.” The lyrics draw inspiration from Psalm 91, the Book of Exodus 19, and Matthew 13.

Psalm 91

1 You who live in the shelter of the Most High,
    who abide in the shadow of the Almighty,
2 will say to the Lord, “My refuge and my fortress;
    my God, in whom I trust.”
3 For he will deliver you from the snare of the hunter
    and from the deadly pestilence;
4 he will cover you with his pinions,
    and under his wings you will find refuge;
    his faithfulness is a shield and defense.
5 You will not fear the terror of the night
    or the arrow that flies by day
6 or the pestilence that stalks in darkness
    or the destruction that wastes at noonday.
7 A thousand may fall at your side,
    ten thousand at your right hand,
    but it will not come near you.
8 You will only look with your eyes
    and see the punishment of the wicked.
9 Because you have made the Lord your refuge,
    the Most High your dwelling place,
10 no evil shall befall you,
    no scourge come near your tent.
11 For he will command his angels concerning you
    to guard you in all your ways.
12 On their hands they will bear you up,
    so that you will not dash your foot against a stone.
13 You will tread on the lion and the adder;
    the young lion and the serpent you will trample under foot.
14 Those who love me, I will deliver;
    I will protect those who know my name.
15 When they call to me, I will answer them;
    I will be with them in trouble;
    I will rescue them and honor them.
16 With long life I will satisfy them
    and show them my salvation.

On Eagles Wings

You who dwell in the shelter of the Lord
Who abide in His shadow for life
Say to the Lord, “My refuge, my rock in whom I trust!”

And He will raise you up on eagles’ wings
Bear you on the breath of dawn
Make you to shine like the sun
And hold you in the palm of His hand

The snare of the fowler will never capture you
And famine will bring you no fear
Under His wings your refuge, His faithfulness your shield

You need not fear the terror of the night
Nor the arrow that flies by day
Though thousands fall about you, near you it shall not come

For to His angels He’s given a command
To guard you in all of your ways
Upon their hands they will bear you up
Lest you dash your foot against a stone

And He will raise you up on eagles’ wings
Bear you on the breath of dawn
Make you to shine like the sun
And hold you in the palm of His hand

Check out this special performance!

Faithful Conversations on Sunday

Join us on Sunday 9 March 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!

The cartoon here comes from the world of Charles Schultz and clearly references Psalm 51!

2 March 2025: The Transfiguration

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Introduction to Readers:

“Boredom with established truths is the great enemy of free men.” (Bernard Crick)

Sir Bernard Crick
(1929-2008)

British political theorist Bernard Crick’s observation has been on my mind this week. His book, In Defense of Politics, was a formative text in college days, especially because he was a powerful champion of the need for authentic civic education in our schools. As we wrestled with Bonhoeffer’s book, The Cost of Discipleship, over the past several weeks, Crick’s words were ringing in my ears and two things became clear: first, reading systematic theology is a significant challenge! And second, it is easy within the hustle and bustle of our lives, to lose sight of those “established truths” (our doctrines) that provide the road map for our faith journeys. Complacency sets in. We get distracted. We lose our way. Yet, there stands Bonhoeffer reminding us that, as Christians, we are grounded in something that is rock-solid and ever-renewing: the life of Jesus Christ in Word (scriptures) and Holy Sacraments (baptism and communion).

As always, thanks for returning to this space this week. And as the world turns, we are ten days out from Ash Wednesday and the 40-day Lenten Journey! Hard to believe. My reflections this week will focus on that pivotal story from the end of the Epiphany Season — the Transfiguration of our Lord. One final note of introduction: Tuesday is a day of commemoration within the ELCA for Deaconess Elizabeth Fedde (b. 1850) who died on 25 February in 1921. Rollie Lee put me on to her remarkable story a few years back. Click on her image if you want to learn more about this incredible woman of faith.

Readings for
Transfiguration Sunday

Exodus 34: 29-35
Psalm 99
2 Corinthians 3:12 – 4:2
Luke 9: 28-36 (37-43a)

Common Theme In Sunday’s Readings

The common theme in the readings for Transfiguration Sunday is the revelation of God’s divine glory and the transformative power of encountering the divine. In Exodus 34:29-35, Moses’ face shines after speaking with God, reflecting the radiance of God’s presence. Psalm 99 emphasizes God’s holiness and mighty acts, calling the people to worship at His holy mountain. Similarly, 2 Corinthians 3:12 – 4:2 speaks of the boldness and transformation brought by the Spirit, while Luke 9:28-36 (37-43a) recounts the Transfiguration of Jesus, where His divine nature is revealed to the disciples, reinforcing the call to listen to and follow Him.

The Transfiguration by Carl Heinrich Bloch (1834–1890)

The Transfiguration Gospel

28 Now about eight days after these sayings Jesus took with him Peter and John and James and went up on the mountain to pray. 29 And while he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Suddenly they saw two men, Moses and Elijah, talking to him. 31 They appeared in glory and were speaking about his exodus, which he was about to fulfill in Jerusalem. 32 Now Peter and his companions were weighed down with sleep, but as they awoke they saw his glory and the two men who stood with him. 33 Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us set up three tents: one for you, one for Moses, and one for Elijah,” not realizing what he was saying. 34 While he was saying this, a cloud came and overshadowed them, and they were terrified as they entered the cloud. 35 Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 36 When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen. 37 On the next day, when they had come down from the mountain, a great crowd met him. 38 Just then a man from the crowd shouted, “Teacher, I beg you to look at my son; he is my only child. 39 Suddenly a spirit seizes him, and all at once he shrieks. It convulses him until he foams at the mouth; it mauls him and will scarcely leave him. 40 I begged your disciples to cast it out, but they could not.” 41 Jesus answered, “You faithless and perverse generation, how much longer must I be with you and put up with you? Bring your son here.” 42 While he was being brought forward, the demon dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. 43 And all were astounded at the greatness of God.

Reflections: Miracle on the Mountain

For the past several weeks, we have been experiencing various “Epiphany” moments in Jesus’ life — instances where His divine power is evident (think the Magi visit, His baptism in the Jordan River, and turning water to wine at the wedding in Cana). Transfiguration Sunday is the climactic moment in that season. Owing to its significance, the story is recounted in all three Synoptic Gospels (also in Matthew 17: 1-9 and Mark 9: 2-8), and in 2 Peter 1: 16-18 (c. 80-90 CE) to verify its authenticity. In these passages, Jesus takes Peter, James, and John up a high mountain (thought to be Mount Tabor in northern Israel) where He is transfigured before them, His face shining like the sun, and His clothes becoming as white as light. Moses and Elijah appear, and a voice from a cloud declares, “This is my Son, my Chosen; listen to him!” Shortly thereafter, they descend the mountain and Jesus heals a child suffering from violent seizures at the behest of his father, who earlier asked the disciples for healing, to no avail.

What should we take away from this story? These things caught my attention. First, they ascended the mountain to pray, something Jesus did at pivotal moments in His earthly journey. Is it possible he is feeling weighed down by the ominous events that are about to unfold as He returns to Jerusalem? The appearance of Moses and Elijah, two of Israel’s famous figures, reinforce Jesus’ role in the fulfillment of the Old Testament prophecies (note the Exodus reading — and wouldn’t it be fascinating to know what exactly they talked about!). Second, I have always been intrigued by the reaction of the three disciples. It feels like they don’t get it, they’re confused and simply want to stay there and revel in the spectacular nature of the moment. Peter, in fact, wants to put up tents, recalling the Festival of the Booths in Jewish history (see Leviticus 23:42 for further connections). Finally, I must admit that my understanding of this passage in scripture has been unbalanced due to the fact that I have often left out “part two,” the descent from the mountain. The dramatic experience on Mount Tabor is followed by a return to the agonizing “real world” of suffering. Jesus’ reaction to the failure of the disciples shows a side of Him we don’t often see — deep frustration. His disciples — those closest to him — are falling short. I wonder how they felt at that moment.

Finally, while reminding us of the importance of prayer, the fulfillment of prophecies, and the reality of human frailty, this mysterious moment on the mountain and what followed fills me with wonder. And, in our chaotic and tumultuous world, moments of wonder are a gift.

Soli deo Gloria!

Prayer Reflection from Thurman

Howard Thurman
(1899-1981)

Lord, Lord, Open Unto Me
Open unto me, light for my darkness,
Open unto me, courage for my fear
Open unto me, hope for my despair,
Open unto me, peace for my turmoil
Open unto me, joy for my sorrow,
Open unto me, strength for my weakness
Open unto me, wisdom for my confusion,
Open unto me, forgiveness for my sins
Open unto me, tenderness for my toughness,
Open unto me, love for my hates
Open unto me, Thy Self for myself, 
Lord, Lord, open unto me! Amen.

At the time of his death in 1981, Howard Thurman was Dean Emeritus of Marsh Chapel, Boston University. He also served as Dean of Rankin Chapel and professor of theology at Howard University in Washington, D.C., and Director of Religious Life at Morehouse College. He is often cited as a spiritual mentor to Martin Luther King, Jr.

Musical Offering: The Youngbloods

The Youngbloods 1969

A quick backstory: Growing up as a PK meant many journeys to Bible Camp, Red Willow in North Dakota and Luther Park in Wisconsin. One empowering moment from 1969 was sitting around a campfire by the lake in northern Wisconsin singing Get Together, led by the counselors (college kids who knew how to engage our young minds — we thought they were cool!). It all seems so innocent all these years later. No doubt, some of the older pastors raised their eyebrows a bit, but it was such a revelation to think that music that was hot on the charts at the time, could be experienced through the lens of Christianity! The lyrics still hold and our world needs to hear them! Click the album cover and do a bit of musical time-tripping.

Faithful Conversations on Sunday

Note: We will resume our regular Lectionary Conversations on Sunday 2 March 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!

23 February 2025: 7 Epiphany

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Faithful Conversations #104
Introduction to readers

Bonhoeffer (row 3, far right) and Frank Fisher (row 2, far left) at Union Theological Seminary, 1930.

Prompted by our ongoing exploration of Bonhoeffer’s story, CONTINGENCY has been on my mind this week. Think of contingency this way: our lives, and indeed all of history, are shaped by random factors, personal decisions, and specific situations — often unpredictable elements that illustrate the complexity of our life journeys. Let me provide an example. At age 24, Dietrich Bonhoeffer traveled to New York City to study for ten months at Union Theological Seminary. While there, the first black man he met was Albert Franklin Fisher and they became good friends. It was Fisher who opened the doors to Harlem and the Abyssinian Baptist Church for the young German. And importantly, Fisher introduced Dietrich to the great African American spirituals from that faith tradition, something he took back with him to Germany. Let’s imagine those young students at Finkenwald Seminary, training ground for the Confessing Church, singing “Swing Low, Sweet Chariot,” and “Give Me Jesus” as part of their worship experience. Why do I mention this? Clearly, Bonhoeffer’s chance meeting with Frank Fisher and six-month immersion in the Afro-American church and culture awakened something in his theological understanding. He found authentic joy there, another step in his evolution of translating abstract concepts and formalized training into what he called “lived theology.” What if he never had crossed paths with this young black man? The Holy Spirit, as they say, moves in mysterious ways.

As always, thanks for visiting this space during this cold week of February. Entry #104 marks the second anniversary of “Faithful Conversations,” and some of you have been here from the start! We have over 100 members and hopefully the blog improves along the way. In one of my earliest installments, I offered this simple statement of purpose: Our goal is to promote the spiritual practice of Bible reading through the Revised Common Lectionary — the series of readings for the church year followed by multiple Christian denominations. This statement is from the ELCA website: “This lectionary provides a three-year series of readings for Sunday . . . three readings and a psalm are suggested and include: a Gospel reading, an Old Testament reading, and a New Testament reading.”  

One final note of introduction regarding the blog: I have created an archive (available here) that includes all the entries, if that is value to you. We started during Epiphany in Year A, have completed all of Year B, and are now well into Year C. We’re back in Luke’s account of the Sermon on the Plain this week and my reflections will focus on that. 

The Readings for 7 Epiphany
Genesis 45: 3-11, 15
Psalm 37: 1-11, 39-40
1 Corinthians 15: 35-38, 42-50
Luke 6: 27-38

Common Themes in the Readings for 7 Epiphany:
As you work your way through this week’s readings, note the following themes and parallels:  Forgiveness and Reconciliation: Both Genesis and Luke highlight the importance of forgiveness and reconciliation. Joseph forgives his brothers, and Jesus teaches about loving and forgiving enemies. Trust in God: Psalm 37 and 1 Corinthians both emphasize trusting in God’s plan. The psalm encourages trust in God’s justice, while Paul speaks of the hope and transformation through resurrection. Righteous Living and Mercy: Psalm 37 and Luke 6 both call for righteous living and showing mercy. The psalm promises protection for the righteous, and Jesus calls for mercy and love towards others. Transformation and New Life: 1 Corinthians and Genesis both touch on transformation. Joseph’s journey from suffering to a position of power and Paul’s discussion of the resurrection both illustrate transformation and new beginnings.

The Gospel: Luke 6: 27-38
27 “But I say to you who are listening: Love your enemies; do good to those who hate you; 28 bless those who curse you; pray for those who mistreat you. 29 If anyone strikes you on the cheek, offer the other also, and from anyone who takes away your coat do not withhold even your shirt. 30 Give to everyone who asks of you, and if anyone takes away what is yours, do not ask for it back again. 31 Do to others as you would have them do to you. 32 “If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 If you lend to those from whom you expect to receive payment, what credit is that to you? Even sinners lend to sinners, to receive as much again. 35 Instead, love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. 36 Be merciful, just as your Father is merciful. 37 “Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; 38 give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap, for the measure you give will be the measure you get back.”

reflection: “But I say to you who are listening . . .”

Some have described modern America as a culture of grievance with anger and revenge lurking around every corner. We see this on so many levels. This is nothing new in history, of course, but the amplification of grievance through social media makes our environment especially toxic. How should we deal with that as people of the way?  A good place to start is Luke 6. Jesus calls us to a radical and counter-cultural way of living. After walking the people through a series of Beatitudes (last week’s Gospel), he gets right to the point: we are to love our enemies, do good to them, bless them, and yes, pray for them! (verses 27-28). (Note that he begins by saying, “But I say to you who are listening,” suggesting that some in the crowd may have already tuned him out or walked away). These are tough words. He doesn’t suggest we do this, he doesn’t ask us to discuss whether or not we should do this; he simply directs us to act in a way that seems to clearly contradict our human (and sinful) nature.  What are we to make of that?   

Thomas Merton
(1915-1968)

This statement by Thomas Merton spoke to me loud and clear on this: ‘The beginning of the fight against hatred, the basic Christian answer to hatred, is not the commandment to love, but what must necessarily come before in order to make the commandment bearable and comprehensible. It is a prior commandment to believe. The root of Christian love is not the will to love, but the faith that one is loved’ (If you want to read the fuller citation, here it is).  We are called to love all people, including our enemies, because we were first loved by a compassionate creator God. The world — our culture — tells us to REACT when we have been harmed — and that’s the easy thing to do. Get even. Constantly complain. Seek revenge. Jesus, on the other hand, calls us to RESPOND with thought and deliberation, with strength and an empowering love. That’s hard. And, the fact is, we cannot do that on our own. We need to pray for God’s help in that process. Like you, I struggle with this idea of praying for my enemies, but I have learned that when I do, something changes in me — not immediately, but without fail. My world becomes wider and more hopeful. Action replaces anxiety. As Luther would say, this is most certainly true. 

Soli Deo Gloria!    

Pastor Jenny Hatleli

Father Martin Hogan
Diocese of Dublin

** Note: My reflections this week were inspired by two people. First, Fr Martin Hogan’s homily on the passage.  Fr Martin is a priest of the Diocese of Dublin. He was a Scripture lecturer in Mater Dei Institute of Education for over thirty years. He cited the Merton quote. In addition, a short exchange with Pastor Jen Hatleli of ELC in Black River Falls, also provided excellent insights to this difficult topic. She and I regularly converse about the Lectionary. I am indebted to both!   

prayer reflection From Thomas Merton
My Lord God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself, and the fact that I think I am following your will does not mean that I am actually doing so. But I believe that the desire to please you does in fact please you. And I hope I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road, though I may know nothing about it. Therefore will I trust you always though I may seem to be lost and in the shadow of death. I will not fear, for you are ever with me, and you will never leave me to face my perils alone. Amen.

and, a musical offering this week: “give me jesus”
 

“Give Me Jesus”
1845

It’s hard to overestimate the impact of Afro-American Spirituals within the Christian community. I offer this interpretation of “Give Me Jesus” as an example. With roots in the slave community near Port Royal in South Carolina, it was first published in 1845 and popularized in Methodist circles by the time of the Civil War. In 1873, the Fisk Jubilee Singers, published a version of the song that remains popular today. The version I have linked here comes from the world-renowned Stellenbosch University Choir of South Africa, an amazingly talented group. The lyrics of the song point to making Jesus our top priority in life, echoing Matthew 6:33 and John 14:6. 
 
 
update: the bonhoeffer book study!
 

Dietrich Bonhoeffer
(1906-1945)

We have completed four (of five) sessions of our book study. Thanks to the 28 adult learners who have attended one or more sessions and have taken on the challenge of reading his book!  
 

We will meet on Sunday 23 February from 11:00-12:00 in the ELC Sanctuary for our final session!