Faithful Conversations #61

Introduction to Readers: “Out of intense complexities, intense simplicities emerge.” (Churchill) 

Winston Churchill
(1874-1965)

This week’s readings brought to mind Churchill’s widely applicable quote from The World Crisis, his multi-volume history of World War I. Within the most intricate and challenging situations, there often arise simple and profound truths or solutions. Complexity can give birth to clarity and simplicity. As we work our way through the Lectionary each week, it is easy to get tangled up with complicated theology and difficult Biblical interpretation. And while it is important to navigate the complexity of scripture and theological differences as best we can, it is good to remind ourselves that Christ cuts through the harsh realities and complicated nature of our lives and this world with a simple message: God loves us and, in turn, enables us to love our neighbor. That’s it! See how that message is conveyed in this week’s readings!

As always, thanks for your ongoing interest in gaining a deeper understanding of the Bible, and for revisiting this space each week. I will offer a summary of how the four readings are connected, followed by a prompt regarding the reading from 1 John, and reflections on the story from Acts 8. Beyond that, I’m introducing a special focus on prayer for the next several weeks, and including a suggested hymn that was prompted, in part, by this week’s Gospel.

Readings for Easter 5
Acts 8: 26-40
Psalm 22: 25-31
1 John 4: 7-21
John 15: 1-8

A Quick Take on This Week’s Readings
The readings for Easter 5 weave together a tapestry of themes centered on love, faith, and connection. In Acts 8:26-40, we witness Philip’s encounter with the Ethiopian eunuch, illustrating God’s inclusive love reaching beyond cultural boundaries. Psalm 22:25-31 echoes this inclusivity, celebrating God’s reign over all nations and generations. 1 John 4:7-21 delves into the essence of love, emphasizing that it originates from God and manifests in our relationships with one another. Finally, John 15:1-8 employs the metaphor of the vine and branches to emphasize our dependence on Christ for spiritual sustenance, highlighting the intimate connection between believers and their source of life.

The Second Reading: 1 John 4: 7-21: God is Love
⁷ Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. ⁸ Whoever does not love does not know God, for God is love. ⁹ God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him. ¹⁰ In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins. ¹¹ Beloved, since God loved us so much, we also ought to love one another. ¹² No one has ever seen God; if we love one another, God abides in us, and his love is perfected in us. ¹³ By this we know that we abide in him and he in us, because he has given us of his Spirit. ¹⁴ And we have seen and do testify that the Father has sent his Son as the Savior of the world. ¹⁵ God abides in those who confess that Jesus is the Son of God, and they abide in God. ¹⁶ So we have known and believe the love that God has for us. God is love, and those who abide in love abide in God, and God abides in them. ¹⁷ Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world. ¹⁸ There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love. ¹⁹ We love^[a] because he first loved us. ²⁰ Those who say, “I love God,” and hate a brother or sister are liars, for those who do not love a brother or sister, whom they have seen, cannot love God, whom they have not seen. ²¹ The commandment we have from him is this: those who love God must love their brothers and sisters also.

A Story and Questions (drawn from the ELCA’s Website):
There is a well-known story of the preacher who preached a one-word sermon. He slowly walked to the pulpit, opened up his notes, and proclaimed, “Love!” and sat down. Those in the congregation didn’t know what to do. You could hear rustling of paper. Finally, the organist began to play a hymn. The next week, the preacher rose to the pulpit and proclaimed, “Love!” and sat down. This time, someone boldly yelled out, “You told us that last week!” The preacher stood up and solemnly said, “I know. Now start doing it!” (I enjoy this story because this preacher was practicing some great pedagogy!) Some questions to think about:

1. How do you react to that story?
2. What point was the preacher trying to make?
3. How would such a sermon be received in your congregation?

The First Reading: Acts 8: 26-40: Philip and the Ethiopian Eunuch
²⁶ Then an angel of the Lord said to Philip, “Get up and go toward the south to the road that goes down from Jerusalem to Gaza.” (This is a wilderness road.) ²⁷ So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, the queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship ²⁸ and was returning home; seated in his chariot, he was reading the prophet Isaiah. ²⁹ Then the Spirit said to Philip, “Go over to this chariot and join it.” ³⁰ So Philip ran up to it and heard him reading the prophet Isaiah. He asked, “Do you understand what you are reading?” ³¹ He replied, “How can I, unless someone guides me?” And he invited Philip to get in and sit beside him. ³² Now the passage of the scripture that he was reading was this:

³⁴ The eunuch asked Philip, “About whom, may I ask you, does the prophet say this, about himself or about someone else?” ³⁵ Then Philip began to speak, and starting with this scripture he proclaimed to him the good news about Jesus. ³⁶ As they were going along the road, they came to some water, and the eunuch said, “Look, here is water! What is to prevent me from being baptized?” ³⁸ He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. ³⁹ When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more and went on his way rejoicing. ⁴⁰ But Philip found himself at Azotus, and as he was passing through the region he proclaimed the good news to all the towns until he came to Caesarea.

This Week’s Reflection: conversion is a two-way experience!   

Baptism of the Ethiopian Eunuch c. 1655
Aelbert Cuyp (1620–1691)

There are two “Philips” in the New Testament. There is Philip the Apostle, one of the original twelve disciples, and Philip the Evangelist, one of the seven deacons chosen to serve the Jerusalem church.

Acts 8:26-40 recounts the fascinating story of Philip (the Evangelist) and the Ethiopian eunuch. (Sidebar: The identification of this individual as a eunuch is always a bit jarring! In ancient times, male court officials were often castrated at a young age in order to help them act appropriately around the king’s harem. It was also believed this would make them less susceptible to power struggles, having no possibility of heirs). Philip, prompted by an angel of the Lord, encounters the eunuch, who is a high official of the Ethiopian queen, reading from the book of Isaiah. Philip approaches and helps the eunuch understand the scripture, particularly Isaiah’s prophecy about Jesus. As they travel together, they come across water, and the eunuch asks to be baptized, professing his belief in Jesus as the Son of God. Philip baptizes him, after which the Spirit of the Lord whisks Philip away, leaving the eunuch rejoicing on his journey.

What should we take away from this story? Certainly, this passage highlights the inclusivity of the Gospel message. We assume that Philip had been raised a Jew and had subsequently joined the “people of the way.” I love the fact that when the Angel instructed him to go out on that “wilderness road,” Philip simply went — no hesitation. Further, it is intriguing to imagine this Spirit-led exchange with the Ethiopian man, certainly a Gentile (it is interesting to me that the eunuch is not named). The curiosity of the eunuch and Philip’s enthusiasm in sitting with him for a conversation are so refreshing. And imagine what is going through Philip’s mind when the Ethiopian asked to join the family of God! That moment when the chariot stops, and they go to the water is POWERFUL! It all seems very matter of fact. By baptism, the eunuch is forever changed. Likewise, however, it strikes me that Philip’s life was forever changed by this encounter, and his actions provide a beautiful model for us.

Soli Deo Gloria  

(Note: I am indebted to Pastor Debie Thomas for inspiring me with her words regarding this week’s passage from Acts. She contributes to “Journey With Jesus,” a weekly Lectionary Blog). 

description of Contemplative prayer (henri nouwen)

(Note: In the next several weeks, I plan to explore the practice of prayer within this space. I want to start with this terrific statement from our friend, Henri Nouwen).

Henri Nouwen (1932-1996)

The practice of contemplative prayer is the discipline by which we begin to “see” the living God dwelling in our own hearts. Careful attentiveness to the One who makes a home in the privileged center of our being gradually leads to recognition. As we come to know and love the Father of our hearts we give ourselves over to this incredible Presence who takes possession of all our senses. By the discipline of prayer we are awakened and opened to God within, who enters into our heartbeat and our breathing, into our thoughts and emotions, our hearing, seeing, touching, and tasting. It is by being awake to this God within that we also find the Presence in the world around us. Here we are again in front of the secret. It is not that we see God in the world, but that God-with-us recognizes God in the world. God speaks to God, Spirit speaks to Spirit, heart speaks to heart. Contemplation, therefore, is a participating in the divine self-recognition. The divine Spirit alive in us makes our world transparent for us and opens our eyes to the presence of the divine Spirit in all that surrounds us. It is with our heart of hearts that we see the heart of the world. . . .

Afterword: A suggested hymn for Easter 5 is “O Blessed Spring,” written by Robert Bucklee Farlee, with lyrics by Susan Cherwien (447 in the ELW). This link will take you to an excellent version of it by the National Lutheran Choir (based out of the Twin Cities). Note the lyrics and their connection to this week’s Gospel. Enjoy the gorgeous imagery also.

Join us after church on Sundays in the library for some in-person discussion of the Lectionary! no prior knowedge or special expertise is necessary — we grapple with scripture every week! All are welcome! 

Faithful Conversations #60

Introduction to Readers: “Noverim me, noverim Te!” (Augustine)

Martin Luther
Augustinian Monk

Saint Augustine (354-430)
by Philippe de Champaigne

Somewhere along the line, I recall being taught that the central purpose of education can be reduced to the phrase, “Know Thyself.” Attributed to the famed Greek philosopher Socrates and Plato, his most famous student, the implication is that we must first understand ourselves if we are to correctly understand others and the world in which we live.  Makes sense. And that leads me to Augustine of Hippo and his famous Latin phrase (and short prayer) as noted in my title, Noverim me, noverim Te. It comes from his commentary on spiritual discernment and translates, “Oh God ever the same, let me know myself, let me know you!” Like many of his generation (and beyond), Augustine was influenced by the ancient Greeks and Platonic thinking. Further, this giant of Western Christianity profoundly influenced our spiritual ancestor, Martin Luther. As a young Augustinian Monk, Brother Martin delved deeply into Augustine’s writings, particularly his works on grace, sin, and salvation. Bishop Augustine’s emphasis on the primacy of grace and his teachings on justification by faith resonated deeply with young Luther. 

Let us keep Augustine’s simple prayer in mind as we explore this week’s readings. As always, thanks for your ongoing interest in Bible study, and for revisiting this space each week. In this week’s edition, I’m providing a short summary of the readings, followed by prompting questions related to the reading from 1 John 3, followed by some commentary on the passage from Acts 4.

Readings for Easter 4
Acts 4: 5-12
Psalm 23
1 John 3: 16-24
John 10: 11-18

A Quick Take on This Week’s Readings
The Bible readings for the 4th Sunday of Easter are linked by a common theme of shepherding and protection. In Acts 4:5-12, Peter boldly declares the name of Jesus as the only means of salvation, emphasizing the role of Jesus as the Good Shepherd who leads and protects his flock. Psalm 23 beautifully illustrates God’s care and guidance, depicting Him as the shepherd who leads His people to safety and abundance. This theme continues in 1 John 3:16-24, where the sacrificial love of Christ is highlighted as the ultimate example of shepherding, urging believers to love one another sacrificially. Finally, in John 10:11-18, Jesus explicitly identifies Himself as the Good Shepherd who lays down His life for His sheep, emphasizing His intimate knowledge of and care for His followers. Together, these readings underscore the comforting truth of God’s faithful shepherding and sacrificial love for His people.

The Third Reading: 1 John 3: 16-24
¹⁶ We know love by this, that he laid down his life for us—and we ought to lay down our lives for the brothers and sisters. ¹⁷ How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help? ¹⁸ Little children, let us love not in word or speech but in deed and truth. ¹⁹ And by this we will know that we are from the truth and will reassure our hearts before him ²⁰ whenever our hearts condemn us, for God is greater than our hearts, and he knows everything. ²¹ Beloved, if our hearts do not condemn us, we have boldness before God, ²² and we receive from him whatever we ask, because we obey his commandments and do what pleases him. ²³ And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. ²⁴ All who obey his commandments abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us.

Commentary and Questions (drawn from the ELCA’s Website):
After his last supper with them, Jesus instructs his disciples with those famous words from John 13:34: “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another.” This new commandment is a central theme in the First Letter of John, and Jesus’ words do not allow wiggle room to be selective of who we love and when we love. Jesus seems to cut through any confusion. Here are several questions to think about (and discuss):

1. Does it sound like love in an option with Jesus? Explain.
2. How would you describe the love of Jesus?
3. How does the commandment to love invite you to see others in need?
4. Is it possible as a Christian not to see a neighbor in need and respond? Explain.

The First Reading: Acts 4: 5-12
⁵ The next day their rulers, elders, and scribes assembled in Jerusalem, ⁶ with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family. ⁷ When they had made the prisoners stand in their midst, they inquired, “By what power or by what name did you do this?” ⁸ Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, ⁹ if we are being questioned today because of a good deed done to someone who was sick and are being asked how this man has been healed, ¹⁰ let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. ¹¹ This Jesus is ‘the stone that was rejected by you, the builders; it has become the cornerstone.’  ¹² “There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.”

This Week’s Reflection: The kingdom of god is here!   

Peter Healing the Cripple by Cantarini (17th Century)

We are continuing our walk through the post-resurrection period with these readings. In Acts 4:5-12, Peter and John are brought before the high priest and other religious leaders for questioning after healing a crippled beggar in the name of Jesus. As they boldly testify, Peter, filled with the Holy Spirit, asserts that the healing was done through the power of Jesus Christ, whom the religious leaders had crucified but who had been raised from the dead. He proclaims that there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. This passage highlights the unwavering faith and courage of the apostles in the face of opposition, as well as their steadfast belief in the uniqueness and saving power of Jesus Christ.

What should we draw from this confrontation between the disciples and the Jewish leaders? There is much here, but one thing that came home to me is this. Our faith is based on an understanding of salvation that is both here and now and yet to come. The healing of the crippled beggar — the event that led to the questioning of Peter and the others in front of the authorities — is a metaphor for God’s work in our world. One of my favorite scenes in scripture is the image of that broken and crippled man who suffered such great humiliation, leaping for joy upon being healed (Acts 3: 7-9). Imagine how it felt to witness such an event! As Christians, we are not simply sitting around waiting for the Second Coming. The Kingdom of God is here, right now, present in our world, and we are compelled to carry it forward with the guidance of the Holy Spirit, our powerful advocate. Luther would admonish us to “get busy” and go to work!

Prayer: psalm 23 (King James Version): 

The 23rd Psalm holds a special place in our tradition. Take time to pray the Psalm this week, focusing on the beautiful language.

The Lord is my shepherd; I shall not want. ² He maketh me to lie down in green pastures: he leadeth me beside the still waters. ³ He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. ⁴ Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. ⁵ Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. ⁶ Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

Finally, a personal note: Psalm 23 was the inspiration for The King of Love, an Irish tune with words written by Henry W. Baker (1821-1877). It is one of the great hymns in our Lutheran tradition (page 502 of the ELW) . My mother, Cathryn Wambheim Rykken, sang under Paul J. Christiansen at Concordia College in the 1940s, and often sang this hymn (including at MaryBeth’s and my wedding 44 years ago!). Here is a recent version of the hymn from the Concordia Choir.

Join us after church on Sundays in the library for some in-person discussion of the Lectionary! no prior knowedge or special expertise is necessary — we grapple with scripture every week! All are welcome! 

Faithful Conversations #59

Albert Einstein
1879-1955

Introduction to Readers:
The dynamic nature of our faith journeys has been on my mind this week, prompted by a quote from Einstein: “The distinction between the past, present, and future is only a stubbornly persistent illusion.” Our Christian walk is predicated on an eternal engagement with Jesus Christ, an ongoing process. Our formative faith experiences, for example, stay with us, for good or bad. I have had many conversations over the years with people who carry negative emotions from their early years that prompted them to leave the church (the word “baggage” comes to mind). Our current faith practices, in turn, may feel different from what we experienced in years past and surely impact where we are headed. Einstein was right — we cannot separate past, present, and future.

“Jacob Wrestles With God”
Unidentified Artist 1630

We know that Martin Luther’s faith journey was, at times, doubt-filled and excruciating. Genesis 32 comes to mind. Jacob’s nocturnal wrestling match with God offers a metaphor perhaps. This isn’t meant to be easy.

With this in mind, let me offer a simple suggestion this week –keeping a JOURNAL. Having journaled (off and on) for years, I and can say with certainty it helps me in three ways. First, it increases my engagement with what I am reading in the moment. Second, it provides a record of where I have been spiritually. And finally, and most importantly, it significantly enhances my prayer life. If you want to discuss that or have something to add about journaling, feel free to reach out and/or post a comment here! 

Thanks for your ongoing interest in Bible study, and hopefully you come away from this each week with something to think about! In this week’s edition, I’m providing a short summary of the readings, followed by prompting questions related to the reading from 1 John, and reflections on the passage from Luke.

Readings for Easter 3
Acts 3: 12-19
Psalm 4
1 John 3: 1-7
Luke 24: 36b-48

A Quick Take on This Week’s Readings
The readings from Acts 3:12-19, Psalm 4, 1 John 3:1-7, and Luke 24:36-48 are interconnected by their profound themes of repentance, forgiveness, and redemption through God’s grace. Acts 3 depicts Peter’s call to repentance, emphasizing the need for turning to God to experience forgiveness and renewal. Psalm 4 echoes this sentiment by portraying trust in God’s righteousness, seeking His favor, and finding peace in His presence. 1 John 3:1-7 underscores the transformative power of God’s love, urging believers to live righteous lives as children of God, purified by Christ’s sacrifice. Finally, Luke 24:36-48 portrays Jesus’ post-resurrection appearance, emphasizing His fulfillment of Scripture and the necessity of His death and resurrection for the forgiveness of sins. Together, these readings weave a narrative of repentance, forgiveness, and the transformative love of God, culminating in the proclamation of the Gospel for the salvation of humanity.

The Second Reading: 1 John 3: 1-7
¹ See what love the Father has given us, that we should be called children of God, and that is what we are. The reason the world does not know us is that it did not know him. ² Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. ³ And all who have this hope in him purify themselves, just as he is pure. ⁴ Everyone who commits sin is guilty of lawlessness; sin is lawlessness. ⁵ You know that he was revealed to take away sins, and in him there is no sin. ⁶ No one who abides in him sins; no one who sins has either seen him or known him. ⁷ Little children, let no one deceive you. Everyone who does what is right is righteous, just as he is righteous.

Commentary and Questions (drawn from the ELCA’s “Bible Studies” website):
Out of love, God calls and claims us to be children of God. That is not a claim issued in isolation. Our world, in fact, overflows with a Christian family. As we affirm our baptism, we promise to live among God’s faithful people — our brothers and sisters in Christ. Though we may not necessarily vote the same in an election, root for the same football team, or like the same dessert, we are united in and through Jesus Christ. Living among God’s faithful people means being an active part of the Christian community. We share the joys and sorrows of life. We grow in faith, urging each other to claim the identity of being children of God. Here are several questions to think about:

1. When someone calls you a child of God, what comes to mind?
2. The Holy Spirit is our advocate, our companion. What does that mean?
3. How does being part of a Christian community help you to grow in faith?
4. Is it possible to be a Christian and not interact with a community of faith?

The Gospel Reading: Luke 24: 36b-48
³⁶ While they were talking about this, Jesus himself stood among them and said to them, “Peace be with you.” ³⁷ They were startled and terrified and thought that they were seeing a ghost. ³⁸ He said to them, “Why are you frightened, and why do doubts arise in your hearts? ³⁹ Look at my hands and my feet; see that it is I myself. Touch me and see, for a ghost does not have flesh and bones as you see that I have.” ⁴⁰ And when he had said this, he showed them his hands and his feet. ⁴¹ Yet for all their joy they were still disbelieving and wondering, and he said to them, “Have you anything here to eat?” ⁴² They gave him a piece of broiled fish, ⁴³ and he took it and ate in their presence. ⁴⁴ Then he said to them, “These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.” ⁴⁵ Then he opened their minds to understand the scriptures, ⁴⁶ and he said to them, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day ⁴⁷ and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. ⁴⁸ You are witnesses of these things.

This Week’s Reflection: God opens our minds!  

On the Road to Emmaus

In Chapter 24, Luke describes the day of the resurrection. Just prior to this week’s Gospel, we are walking along a road with Cleopas and his friend, both of whom are feeling dejected and without hope. Suddenly Jesus joins them on the path, though they fail to recognize him. In fact, they are taken aback that this “stranger” has not heard about the dramatic events of recent days. Jesus listens. Then he confronts them with a powerful interpretation of the Hebrew prophecies, clearly identifying himself as the promised Messiah, but they still don’t get it. As they reach their destination, they invite the stranger to join them since it is late. And, in one of the truly powerful moments in the post-resurrection period, Jesus breaks bread with them, then vanishes. Then suddenly, their minds are opened, and they realize who Jesus is! They rush back to Jerusalem to tell the disciples what they had experienced, and I suspect they covered the seven miles in record time!

REFLECTION from Evelyn Underhill .  .  . 

Evelyn Underhill (1875-1941)

We are the agents of the Creative Spirit in this world. Real advance in the spiritual life, then, means accepting this vocation with all it involves. Not merely turning over the pages of an engineering magazine and enjoying the pictures but putting on the overalls and getting on with the job. The real spiritual life must be horizontal as well as vertical; spread more and more as well as aspire more and more.

Join us after church on Sundays in the library for some in-person discussion of the Lectionary! All are welcome!

Faithful Conversations #58

Introduction to Readers: 
Welcome back! The 50-day period between Easter (31 March) and Pentecost (19 May) is a season of hope and serves as a bridge between Christ’s resurrection and the dramatic arrival of the Holy Spirit. During these days, we reflect on Christ’s victory, anticipate the Spirit’s guidance, and prepare for the ongoing mission of sharing the Gospel. The four readings for the second Sunday of Easter emphasize unity and fellowship among believers, as well as the assurance of faith and the presence of God among them. Look for the following as you walk through these passages:

Acts 4:32-35 depicts the early Christian community sharing everything they had in common, demonstrating a unity of purpose and support for one another. Psalm 133 celebrates the beauty and blessing of unity among God’s people. 1 John 1:1-2:2 emphasizes the importance of fellowship and communion among believers, highlighting the joy and assurance that come from walking in the light of God’s presence and forgiveness through Jesus Christ. Finally, John 20:19-31 narrates the appearances of Jesus to his disciples after his resurrection, emphasizing the peace and assurance he brings to them, as well as the importance of believing in him even without seeing him physically.

My reflections this week will include two things: first, a brief commentary on confession prompted by the passage from 1 John; and second, some relevant background on Thomas to enhance your understanding of the Gospel reading. Beyond that, and for a change of pace, I have shared a sermon from a UCC Pastor in Kansas focusing on the Gospel.  Once again, thanks for your continued interest in Bible study! Remember that I utilize links for further reference — they are a different color and in italics. 

Readings for 2 Easter
Acts 4: 32-35
Psalm 133
1 John 1:1 — 2:2
John 20: 19-31

Second Reading: 1 John 1:1 — 2:2: The Word of Life
We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— ² this life was revealed, and we have seen it and testify to it and declare to you the eternal life that was with the Father and was revealed to us— ³ what we have seen and heard we also declare to you so that you also may have fellowship with us, and truly our fellowship is with the Father and with his Son Jesus Christ. ⁴ We are writing these things so that our joy may be complete. ⁵ This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. ⁶ If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; ⁷ but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. ⁸ If we say that we have no sin, we deceive ourselves, and the truth is not in us. ⁹ If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. ¹⁰ If we say that we have not sinned, we make him a liar, and his word is not in us.

Commentary

Some Reformation Humor!

Verses 8-9 may sound familiar to you.  In the green LBW (1978-2005), they were part of the Brief Order for Confession and Forgiveness at the start of the liturgy. In our current hymnal (2006 ELW), the passage is included as part of the Corporate Confession and Forgiveness (pages 238-242), a beautiful service available to us. Interestingly, on pages 243-244 we also have a process for Individual Confession and Forgiveness, something we may request from our Pastor. Recall that Luther included a section on Confession in the Small Catechism that you may find interesting. The confessional services that are part of the ELW are based on Luther’s instructions from the original Catechism, published in 1529 as a “handbook for the Christian household.” The language has been modernized. (On the eve of the 500th Anniversary of the Reformation in 2016, Augsburg Fortress published an updated version of Luther’s Small Catechism if you are interested in a copy).  

**Questions to think about: Is Confession of Sin part of your daily faith practice? Do you think we emphasize the practice enough within our worship experience? What were you taught about this practice while coming of age? Feel free to comment here, or via email, and we will also discuss this in our in-person session after worship on 7 April, among other things.  

Gospel Reading: 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.”

“Doubting Thomas” by Giovanni Serodine 
(1600 –1630)
Swiss-Italian Artist (early Baroque)

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.

This Week’s Reflection: doubting thomas — a fair nickname?

Saint Thomas, also known as Didymus or “the Twin,” was one of the twelve apostles of Jesus Christ. Some have theorized that Thomas and Matthew were twins, and in the Syrian Church, Thomas is identified as Jesus’ twin. A Galilean fisherman by trade, Thomas is remembered for his initial skepticism about Jesus’ resurrection. When Jesus appeared to the disciples after his crucifixion, Thomas doubted the event until he saw and touched the wounds of Jesus for himself. However, Thomas’s doubt transformed into profound belief when he witnessed the resurrected Jesus. He famously exclaimed, “My Lord and my God!” upon seeing Jesus, affirming his faith. After this encounter, Thomas became a fervent missionary. 

St. Thomas the Apostle, one of the 12 disciples of Jesus Christ is believed to have travelled to India around 52 AD.
(Photo from Tamil Nadu, India)

Later traditions and historical accounts of Saint Thomas portray mystery. One tradition holds that he evangelized in regions such as Parthia, Persia, and possibly as far as India. According to ancient Christian texts and traditions, particularly those in India, Saint Thomas traveled to the Indian subcontinent and established Christian communities there. He is believed to have arrived in Kerala, South India, around the 1st century AD. Thomas is revered as a saint in various Christian denominations, including the Roman Catholic Church, Eastern Orthodox Church, and Anglican Communion. In the ELCA, we commemorate Saint Thomas on July 3rd. He is considered the patron saint of architects and builders, due to a legend associating him with the construction of a church in India. Saint Thomas’s legacy endures through his commitment to spreading the message of Christianity and his journey from doubt to unwavering faith.

Reverand Caroline Lawson Dean,
Plymouth Congregational Church (UCC), Lawrence, Kansas

While researching Thomas this week, I stumbled upon a sermon from Reverand Caroline Lawson Dean of Plymouth Church in Lawrence, Kansas, a UCC parish. Recall that the United Church of Christ is one of six Full Communion Partners with the ELCA. Pastor Dean explores the encounter between Jesus and Thomas, applying it in a meaningful way to young confirmands. Access it here.   

Soli Deo Gloria!  

Henri Nouwen (1932-1996)

“The Easter season is a time of hope. There still is fear, there still is a painful awareness of sinfulness, but there also is light breaking through. Something new is happening, something that goes beyond the changing moods of our life. We can be joyful or sad, optimistic or pessimistic, tranquil or angry, but the solid stream of God’s presence moves deeper than the small waves of our minds and hearts. Easter brings the awareness that God is present even when his presence is not directly noticed. Easter brings the good news that, although things seem to get worse in the world, the Evil One has already been overcome. Easter allows us to affirm that although God seems very distant and although we remain preoccupied with many little things, our Lord walks with us on the road and keeps explaining the Scriptures to us. Thus there are many rays of hope casting their light on our way through life.”

Note: We will resume our Sunday blog discussions on 7 April at 10:45!  All are welcome!

Faithful Conversations #57

Introduction to Readers: We have arrived at Holy Week! 

Prelude:  Last week, I encouraged you to walk through the Holy Week readings in preparation for Easter.  Maundy Thursday, Good Friday, and Holy Saturday are referred to as The Three Days (traditionally known as the Triduum), and their roots hearken back to the Jewish celebration of the Passover. Part of that tradition among our spiritual ancestors involved slaughtering a lamb and sharing a meal — a reminder of the Israelite’s liberation from slavery in Egypt. Recall that God visited a number of plagues (think water turning to blood, frogs, lice, etc.) on Pharoah Ramesses II to convince him to free the Israelites, including sending the “angel of death” to slaughter the Egyptian’s firstborn sons. The Jewish slaves marked their doorposts with the blood of a lamb so the “angel of death” would pass over them, sparing their sons. Drawing from this tradition, early Christians observed the death and resurrection of Jesus Christ, the sacrificial Lamb of God, to commemorate the Pascha, — Christ’s passage from death to new life. Further, this new life was marked by the liberating gift of baptism. If you go to pages 30-31 in the ELW (which we have been using since 2006), you will see in the inclusion of the Three Days as part of the Sundays and Principal Festivals of the Church Year. Again, if you have not taken on those readings yet, I would encourage you to do so this week! We do observe Maundy Thursday and Good Friday with worship experiences at ELC. Here they are again.  

The Three Days: 

Veronica Wipes the Face of Jesus (c. 1886) by Theophile Lybaert (1848-1927)

*Maundy Thursday (28 March)
Exodus 12: 1-14
Psalm 116: 1-2, 12-19
1 Corinthians 11:23-26
John 13: 1-17, 31b-35

*Good Friday (29 March)
Isaiah 52: 13-53
Psalm 22
Hebrews 10: 16-25
John 18: 1 – 19:42 (Passion Story)

*Holy Saturday (30 March — Also referred to as Easter Eve)
Job 14: 1-14
Psalm 31: 1-4, 15-16
1 Peter 4: 1-8
John 19: 38-42

Readings for Easter Day
Isaiah 25: 6-9
Psalm 118: 1-2, 14-24
Acts 10:34-43
Mark 16: 1-8 or John 20: 1-18

** Note: There are varying accounts offered in the Gospels about the events occurring at the tomb of Jesus, a good example of how stories change over time. My commentary follows John’s version of the events. John’s Gospel most likely was written near the end of the first century, perhaps 50 years after the crucifixion.     

Mary Magdalene by Koorosh Orooj, Iranian Artist, 2018.

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 20th Chapter of John.

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: Though John does not mention the other “Mary,” being present at the tomb, presumably the mother of Jesus, she is mentioned in the three other Gospels — see Matthew 27:61, Mark 16:1, and Luke 24:10. 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).
Source: Wikimedia Commons.

Back to John’s account. Mary Magdalene visited Jesus’ tomb and saw that the stone had been removed. Realizing that Jesus’ body was gone, she ran to find Peter and the “other disciple” (unnamed), who then run to the tomb to see for themselves — one of my favorite moments in this story! Their excitement is palpable and echoes 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). Mary who remained weeping outside the tomb, then saw two angels where the body of Jesus had been. In an amazing 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.   

 

What are we to make of all this? The deep, rich, and powerful mysteries we encounter during Holy Week remind me 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. The greatest example of miraculous forgiveness in my lifetime happened nine years ago. On 17 June of 2015, a 21-year-old man named Dylan Roof entered Emanuel AME Church in Charleston, South Carolina and was welcomed by parishioners to a Bible study. Shortly thereafter, he proceeded to massacre nine people in the midst of prayer and study. At his bond hearing two days later, relatives of the slain victims spoke directly to Roof. In what can only be described as miraculous and amazing grace, one by one, these grieving people offered Dylan Roof forgiveness, not anger.  “I forgive you,” Nadine Collier, the daughter of 70-year-old Ethel Lance, said at the hearing, her voice breaking with emotion. “You took something very precious from me. I will never talk to her again. I will never, ever hold her again. But I forgive you. And have mercy on your soul.”

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!

POSTSCRIPT:
A reminder why Protestant Churches, like the ELCA, primarily display the empty cross, while Roman Catholic Churches primarily display the Crucifix. Here is an explanation from The Compass, a publication of the Catholic Diocese of Green Bay. Displaying the corpus of Jesus on the cross is a stark visual aid that helps us to more easily focus on the very real sacrifice Jesus offered for us for our salvation . . . Our brothers and sisters of mainline Protestant and non-denominational traditions typically display an empty cross in recognition that Jesus died once and for all for us and is now risen from the dead. The cross, like the tomb, is empty. We should see these not as opposing viewpoints, but as complimentary emphasis.

I appreciate that explanation and certainly both are powerful symbols for Christians! Both reflect the dynamic story of Holy Week and beyond and we utilize both in our home. Have a joyous Easter!

Note: We will resume our Sunday blog discussions on 7 April at 10:45!  All are welcome! 

Faithful Conversations #56

Introduction to Readers: For over a year, we have been using this space to better understand the Revised Common Lectionary (RCL), providing context for our worship experience. A quick reminder: The RCL provides a set of readings from the Bible for the various seasons of the church year. It was preceded by the Common Lectionary (1983), which in turn was based on the 1969 Ordo Lectionum Missae, the three-year lectionary produced by the Roman Catholic Church following the reforms of the Second Vatican Council (1962-1965). Forgive my descent “into the weeds” here, but the background is necessary for understanding WHY we refer to next Sunday as both Palm and Passion Sunday. Here is a short explanation, if you’re interested.  (Sidenote: In my quest for understanding the evolution of our hymnbooks in my lifetime — the 1958 Service Book and Hymnal, the 1978 Lutheran Book of Worship, and the 2006 Evangelical Lutheran Worship — the Palm/Passion combination first shows up in the LBW — giving you an opportunity here to really sharpen up your skills of “talking Lutheran!”).

From the pen of Charles Schultz, 1964

In this week’s blog, I’m offering up a few things. First, an introduction to the week’s readings followed by a terrific commentary penned by Cory Driver of the Living Lutheran Lectionary Blog. Second, I’m providing a short reflection on the Israel-Hamas War with a reference to the ELCA’s Social Statements (and, of course, Social Statements may cause disagreement among the faithful — note the accompanying cartoon!)  Finally, since we are on the doorstep of Holy Week, I have listed the readings for that week. As always, thanks for your interest in exploring the scriptures and enriching your faith life!

Readings for Lent 6 (Palmerum)
Isaiah 50: 4-9a
Psalm 31: 9-16
Philippians 2:5-11
Mark 14: 1 – 15:47 or Mark 15: 1-29 (40-47)

Introduction the Palm/Passion Sunday Readings Lent serves as a 40-day period of spiritual reflection, preparation, and renewal leading up to Easter Sunday. On Wednesday we will arrive on day 31 of that Journey. Here is a short summary of the readings for Palm/Passion Sunday:

1. Isaiah 50:4-9a: This passage speaks prophetically about the suffering servant, who endures persecution and humiliation but remains faithful to God. It foreshadows Jesus’ own suffering and submission to God’s will.
2. Psalm 31:9-16: This psalm expresses the anguish of the speaker, who is surrounded by enemies and distress. It reflects the human experience of suffering and the need for God’s deliverance, echoing Jesus’ own experience of betrayal and agony in the Garden of Gethsemane.
3. Philippians 2:5-11: This passage is known as the “Christ hymn.” It celebrates the humility and obedience of Christ, who, despite being divine, willingly emptied himself and took on human form, even to the point of death on the cross. It emphasizes Christ’s exaltation after his obedience to the Father’s will, serving as a model of selflessness and humility for believers.
4. Mark 14:1-15:47 (or Mark 15:1-29, 40-47): These passages from the Gospel of Mark recount the events leading up to Jesus’ crucifixion and his subsequent death. They include his anointing at Bethany, the Last Supper with his disciples (which is the institution of the Eucharist), his prayer in Gethsemane, his betrayal and arrest, his trial before the religious and Roman authorities, his crucifixion, and his burial. These events are central to the Christian understanding of salvation history, as they demonstrate Jesus’ sacrificial love and ultimate triumph over sin and death through his resurrection. (Note: Pastor Jen will be emphasizing Christ’s triumphal entry into Jerusalem on Sunday — the Palms — and referencing John’s version of that story found in 12: 12-19. She will also connect that story to the Passion readings that are emphasized later in Holy Week). 

Access it here.  

Prayer (inspired by Isaiah 50: 4-9a): Heavenly Father, grant us ears to hear Your wisdom each morning, and tongues to speak words of comfort to those in need. Strengthen our resolve to follow Your guidance steadfastly, even in the face of adversity, knowing that You are our refuge and strength. May we trust in Your faithfulness, finding our hope and salvation in Your everlasting love. Amen. 

 And . . . a few thoughts on the israel-hamas war . . . 

The Israel-Gaza War
2023-24

Palm/Passion Sunday prompts me to reflect the agony and ecstasy that we encounter in our Christian journey. We live in a “both-and world” — that is, both the stark reality of our broken world and the powerful vision of God’s light coming into that world. For example, though distant from us and easy to ignore, the brutality of war comes at us in our daily news feed, a heart-wrenching reminder of our failure as stewards of God’s creation. It has been 739 days since Russia invaded Ukraine, and 157 days since Hamas terrorists attacked Israel, and the consequences in both cases are tragic beyond measure. As Christians, how should we respond? What should we do? Though I have no great answers here, it is clear that Jesus calls us to stay engaged and not look away from our suffering world. First and foremost, it seems to me, that means being open to the guidance of the Holy Spirit (our advocate) to gain a greater understanding of our world in all its darkness and light.

In all matters of politics and public policy, of course, we have varying views among believers, a reflection of society in which we live. That said, we are members of a body, the ELCA, that has a rich history of exploring difficult issues and providing guidance for practitioners of the faith. Since our formation in 1988, the ELCA has offered Social Statements and Social Messages on a variety of topics that are meant to both inform and challenge us in our lives as global citizens. As one example, I encourage you to read 1989 Social Message regarding the Israel/Palestinian Conflict.It seems especially relevant in 2024!

AND, FINALLY TODAY . . . . A CHALLENGE FOR YOU! Palm/Passion Sunday marks the beginning of Holy Week, a climactic moment in our church year. I have listed the Holy Week readings here and am suggesting that you take them on, especially focusing on the readings from John (as highlighted). You will receive the next installment of Faithful Conversations on in the middle of Holy Week, and I will explore the “Three Days” (Easter Triduum) with you at that time, along with the readings for Easter Sunday.    

Holy Week Readings:    CHECK THESE!

*Monday (25 March)
Isaiah 42:1-9
Psalm 36: 11-15
Hebrews 9:11-15
John 12: 1-11

*Tuesday (26 March)
Isaiah 49:1-17
Psalm 71:1-14
1 Cor 1: 18-31
John 12:20-36

*Wednesday (27 March)
Isaiah 50:4-9a
Psalm 70
Hebrews 12:1-3
John 13:21-32

The Three Days: 

*Maundy Thursday (28 March)
Exodus 12: 1-14
Psalm 116: 1-2, 12-19
1 Corinthians 11:23-26
John 13: 1-17, 31b-35

*Good Friday (29 March)
Isaiah 52: 13-53
Psalm 22
Hebrews 10: 16-25
John 18: 1 – 19:42 (Passion Story)

*Holy Saturday (30 March)
Job 14: 1-14
Psalm 31: 1-4, 15-16
1 Peter 4: 1-8
John 19: 38-42

God’s Peace!

Faithful Conversations #55

Introduction to Readers:

“The past is a foreign country; they do things differently there.” (L.P. Hartley)

First Century Palestine

The Hartley quote is a favorite and has been on my mind throughout the Lenten season. Roughly 79 generations have passed since our spiritual ancestors stood at the foot of the cross outside the gates of Jerusalem, forever changed by the events they witnessed.  And while we would agree their world and ours dramatically differ, it is intriguing to realize that when we have the opportunity to meet them beyond this life, we will quickly find common ground. Let’s imagine those energetic conversations! Centuries of tradition connect us as we grapple with the story of Jesus. 

Our Sunday worship experience, for example, connects us across time. Those first-generation Christians described in Acts, gathered in the name of the Triune God, offered confession for sin, received absolution (forgiveness), leading to the celebration of communion with Christ.  Over time, a formalization of practices evolved, branching in different directions. By the 12th Century, as one example, the word “Introit,” came into usage in our tradition, denoting a formal call to worship. I recall the inclusion of the word while growing up, but to my knowledge, it is not used anymore (at least, I do not find it in the 2006 ELW, our current hymnal). It simply means “beginning” or “entrance” and the subject of the introit reminds us of the name for that particular Sunday (a tie to the Lectionary). So, here’s another round of Lenten history. During the Reformation period, Luther was insistent on preserving the core traditions of Lent (including Ash Wednesday), while more radical protestants sought to purge practices tied to Roman Catholicism. For centuries, the Sundays in Lent, for example, were designated by a Latin name that stemmed from the first word of the Introit for that Sunday.  The names of these Sundays are: Invocabit, Reminiscere, Oculi, Laetare, and Judica, with Palm Sunday bearing the name Palmarum. Interestingly enough, those terms (along with the term introit) were still used in the 1958 “Service Book and Hymnal” (think Red Hymnal from your growing up years if you are 60 or older). They are NOT used in our current hymnal — again, an example of traditions that drift away (to be fair, I did not check the green hymnal of 1978, but will).  Perhaps other examples come to mind. (Note: If you follow the link to the 1958 Hymnal, and continue scrolling, you will reach the section titled, “The Proper of the Service” and will see the traditional liturgy for the church year).  

Once again, thanks for your interest in pursuing the Lectionary! I hope it is prompting questions and energizing your faith experience. A reminder about my use of hypertext (more today than usual): these are included to enrich your understanding, and simply that. If you go out to the site, simply click back to return to the blog. Again, my images are primarily drawn from Wikimedia Commons, and therefore are free. This week, I’m providing some prompting questions related to the passage from Hebrews and my reflections will focus on Psalm 51.   

Readings for Lent 5 (Sunday 17 March)
Jeremiah 31: 31-34
Psalm 51: 1-12 or Psalm 119: 9-16
Hebrews 5: 5-10
John 12: 20-33

The Psalm: 51: 1-12: Prayer for Cleansing and Pardon

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.

Melchizedek (1681) from National Museum in Wroclaw

New Testament Reading: Hebrews 5: 5-10

⁵ So also Christ did not glorify himself in becoming a high priest but was appointed by the one who said to him, “You are my Son; today I have begotten you”; ⁶ as he says also in another place, “You are a priest forever, according to the order of Melchizedek.” ⁷ In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. ⁸ Although he was a Son, he learned obedience through what he suffered, ⁹ and having been made perfect, he became the source of eternal salvation for all who obey him, ¹⁰ having been designated by God a high priest according to the order of Melchizedek.

Commentary and Questions for Reflection (drawn from “Daily Faith Practices” from the ELCA):

This reading was intended for those steeped in Judaism. Psalm 110 is quoted, and the image of the high priest is used to explain the significance of Jesus’ suffering. Aside from this passage, Melchizedek is mentioned only two times in the Bible (Genesis 14: 18-20 and Psalm 110:4). The name literally means “the King of Righteousness.” 

1. Had you heard of Melchizedek prior to this reading?
2. Think of the high priest as a bridge between God and humanity. Do you find this image of Jesus as high priest helpful, or not? 
3. The Christ we follow knows our suffering. Jesus is not aloof or distant from the pain of the world. He willingly enters that pain and carries it to the cross. How does this image of Jesus make you feel?  

This Week’s Reflection:  “Miserere mei, Deus” (“have mercy on me, o god”)

In our discussion of the lectionary readings after church last Sunday, we explored the question of whether (or not) we spend much time in the ELCA talking about repentance. I am still thinking about that. Confession of sin is certainly part of our faith practice, but we do that within a culture that trends in the opposite direction. Admitting fault in 2024 is decidedly out of step, at least that’s my take. Exhibiting humility, for many, is a clear sign of weakness. Such was not the case for King David whose “terrified conscience” is on display in Psalm 51 (see Article XX of the Augsburg Confession for Luther’s use of that term — it rightly captures David’s anguish!).   

“David and Bathsheba”
A 1951 film starring Gregory Peck and Susan Hayward

First, the epic backstory (2 Samuel, chapters 11-12). King David’s relationship with Bathsheba began with his lustful gaze upon her while she bathed, leading to an adulterous affair. Bathsheba became pregnant, prompting David to devise a plan to cover up his sin by arranging for her husband Uriah’s death in battle (Bathsheba’s story seems especially heart-wrenching and complex).  Despite David’s attempt to conceal his wrongdoing, the prophet Nathan confronted him, revealing the depth of his transgression. The repercussions of David’s actions included the death of the child born from his union with Bathsheba and internal strife within his family, tarnishing his reign as king. In time, however, David and Bathsheba had another son named Solomon, and the rest, as they say, is history. (Note: Matthew 1: 1-12 traces the lineage of Jesus to King David and ultimately Abraham. Verse 6 specifically references Solomon as David’s son “by the wife of Uriah” — is it just me, or does it seem strange that Bathsheba is not even named? But, I digress).

For those of us reared in the traditions of the various denominations that ultimately melded together as the ELCA, we heard and sang Psalm 51 well before we understood the tragedy that prompted its language. I can still hear my mother’s gorgeous voice rising to sing a portion of the Psalm while ushers solemnly walked those offering plates forward. Verses 10-12 are words to treasure, and I have always been partial to the King James version of verse 12: Restore unto me the joy of Thy salvation and uphold me with Thy free Spirit. I especially like that reference to the “free Spirit!”  

So, on this 5th Sunday in Lent — known as Judica — the Introit we may have heard at an earlier time goes like this: “Judge me, O God and plead my cause against un ungodly nation. O deliver me from the deceitful and unjust man; for thou are the God of my strength.” Wow. No sugar-coating that. And, on this Sunday, David offers us the stark language of repentance in Psalm 51. Knowing his story, his voice seems deeply personal and filled with anguish. But I’m also struck by the first line with its emphasis on God’s “steadfast love” and “abundant mercy.” May we repent today (and every day) resting in that powerful assurance.

Soli Deo Gloria

Prayer of St. Patrick (“Christ be with me”): Written in 483

(Offering this beautiful prayer today in honor of St. Patrick and for those of us with Irish heritage — in my case, twelve percent. My Viking ancestors, apparently, made trips to Ireland!)

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

Christ with me, Christ before me, Christ behind me,
Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ where I lie, Christ where I sit, Christ where I arise,
Christ in the heart of everyone who thinks of me,
Christ in the mouth of every one who speaks to me,
Christ in every eye that sees me,
Christ in every ear that hears me.
Salvation is of the Lord.
Salvation is of the Christ.
May your salvation, Lord, be ever with us.

 Announcement Regarding Our Lectionary Discussions:

We continue to meet after church on Sundays (10:45-11:15) for some discussion of the week’s readings, and other topics. Invite a friend! No prior knowledge is necessary, and you will not be put on the spot — just a simple and informal exchange among believers.  We mostly ask a lot of questions!  ALL ARE WELCOME! 

And . . . .

Update on “Faithful Conversations: Resilient Voices”

We are a church rooted in strong traditions, while at the same time, attempting to remain resilient and relevant in our ever-changing world. We feel strongly that we need to garner the wisdom of the older generation as we move forward and work to make cross-generational connections to strengthen our future. Starting in February of 2024, we initiated the “Resilient Voices” project as part of our Faithful Conversations adult education and Bible study initiatives. The purpose of Resilient Voices is to document faith journeys or stories of many of our parishioners. Let me know if you are interested in participating!  

Mange Tak! to Dave and Joy Fossum for sharing their faith journeys with our confirmands this Sunday, as part of our cross-generational ministry!

Faithful Conversations #54

“Christ in the Wilderness” by Russian painter Ivan Kramskoy (1872)

Introduction to Readers: 
We are nearing the half-way mark of the 40-day Lenten Journey (Friday is day 20, not counting Sundays). Why 40 days? The number 40 symbolizes a period of testing, purification, and preparation. It echoes the 40 days Jesus spent fasting in the wilderness, Moses’ 40 days on Mount Sinai, and the Israelites’ 40 years of wandering in the desert, embodying themes of spiritual renewal and discipline. I pray that you are having a meaningful journey!   

The readings for the 4th Sunday in Lent, focus on the narrative of redemption and salvation. I have provided several guiding questions for the Ephesians passage and my commentary this week will focus on the Gospel. As always, thanks for your ongoing interest in Bible study!

One note: I do provide links within the blog for further reading, if interested (italicized and a different color). If you click on the link, simply use the back arrow (upper left) to get back to the blog.

Readings for Lent 4 (Sunday 10 March)
Numbers 21:4-9
Psalm 107: 1-3, 17-22
Ephesians 2: 1-10
John 3: 14-21

The NT Reading: Ephesians 2: 1-10: Made Alive in Christ
You were dead through the trespasses and sins ² in which you once walked, following the course of this world, following the ruler of the power of the air, the spirit that is now at work among those who are disobedient. ³ All of us once lived among them in the passions of our flesh, doing the will of flesh and senses, and we were by nature children of wrath, like everyone else, ⁴ but God, who is rich in mercy, out of the great love with which he loved us ⁵ even when we were dead through our trespasses, made us alive together with Christ —by grace you have been saved— ⁶ and raised us up with him and seated us with him in the heavenly places in Christ Jesus, ⁷ so that in the ages to come he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. ⁸ For by grace you have been saved through faith, and this is not your own doing; it is the gift of God— ⁹ not the result of works, so that no one may boast. ¹⁰ For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand so that we may walk in them.

Commentary and Questions for Reflection
The passage from Ephesians is pure Lutheranism. Verses 1-3 describe the time before the saving grace of Christ was known, verses 4-9 proclaim the saving love, grace, and mercy of God in Christ, and verse 10 articulates the lasting effect of gift of grace. Here are several guiding questions: 

1. How would you describe the powers that defy God? How are they manifested today? 
2. How would you describe the grace of God to someone outside the Christian faith? 
3. Why are verses 8-9 central to our faith? 
4. What is the connection between faith and good works in the Lutheran interpretation of Christianity?  

“Christ and Nicodemus” by Matthias Stom (c.1600 –1652) Dutch artist (possibly Flemish)

The Gospel Reading: John 3: 14-21
¹⁴ And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, ¹⁵ that whoever believes in him may have eternal life. ¹⁶ “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. ¹⁷ “Indeed, God did not send the Son into the world to condemn the world but in order that the world might be saved through him. ¹⁸ Those who believe in him are not condemned, but those who do not believe are condemned already because they have not believed in the name of the only Son of God. ¹⁹ And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. ²⁰ For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. ²¹ But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.”

This Week’s Reflection: “Born once, die twice or born Twice, die once”   

Jesus’ intriguing encounters with complex characters stir my imagination.  These often-brief episodes provide insights into the mind and heart of Christ. Nicodemus opened this tab for me this week (other examples are Mary Magdalene, Zacchaeus, the woman at the well, the adulterous woman, Pontius Pilate, the two disciples on the road to Emmaus, to name a few). Nicodemus, by the way, shows up only in John’s Gospel and has two other appearances there (John 7: 50-51 and 19:39). It seems clear that he became a follower of Christ. His conversation with Jesus was one for the ages.  

Nicodemus by Tissot, 1850

So, what is his story? Let’s backtrack a bit. In John 3, the Pharisee Nicodemus comes to Jesus by night, perhaps for fear of being seen. A leader within the Jewish community, he is curious about the young holy man. Miraculous signs (i.e. turning water into wine as noted in John 2) have convinced him that Christ is “from God” (verse 2). In the exchange that follows, Jesus talks openly about the necessity of being “born from above” (verse 3) — in effect, being born again, a perplexing concept for the Pharisee. The powerful dialogue continues and ultimately arrives at that most famous moment — John 3: 16 — so often visible in the endzone seating of NFL games: “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.”    

So, what does it mean to be “born again?” Owing to my ELCA roots, this was not a phrase that tripped off the tongue while growing up. People who were “born again,” it seemed to me, belonged to a different type of church than me, and often spoke with a southern accent. As I have explored the concept this week, I’m curious as to WHY that was my perception. (This space, I suspect, does not allow the time, nor do I have the expertise for that discussion. I must admit, this is one of those moments when I would love to converse with my father!).   

Martin Luther
(1483-1546)

Luther, apparently, was clear on this. In the margin of his famous Bible (translated into German), next to the verses we are reading, he wrote the famous phrase, “born once, die twice or born twice, die once.” Beyond the fact that it does my heart good to know that Luther scribbled notes while reading, something I have done for years, what did he mean exactly? Let’s try this. Those who are “born once” only experience physical birth and subsequently spiritual death, leading to both physical and spiritual demise. Conversely, those who are “born twice,” experiencing both physical birth and spiritual rebirth through faith in Christ, will only face physical death, as they are assured of eternal life with God. Wow.    

Oh, brother Martin, you have given us much to think about there! And Nicodemus! What an amazing moment you shared with Jesus!     

Soli Deo Gloria

Martin Luther King, Jr. (1929-1968)

** Note: If you are interested in exploring a beautiful example of Christian faith intersecting with historical events and actors, Martin Luther King’s speech from August of 1967 is worth your time. King raises the story of Nicodemus and applies it to the movement for social justice in the United States. Access the speech here.

His commentary on Nicodemus comes near the end of the speech! 

 (Note: Martin Luther King’s father named his son after . . . you guessed it — Martin Luther!)

Prayer (inspired by PSALM 107: 17-22): 

Gracious God, we come before you with hearts filled with gratitude, acknowledging your steadfast love and faithfulness. We confess our moments of distress and affliction, times when we wandered in darkness and found no way out. Yet, you, O Lord, in your mercy, heard our cries and delivered us from our troubles. We praise you for turning our mourning into dancing and our sorrow into joy. Help us, Lord, to always remember your goodness and to share with others the hope and comfort we have found in you. Grant us the strength and courage to trust in your unfailing love, even in the midst of life’s storms. May our lives be a reflection of your grace and compassion, shining brightly for all to see. In Jesus’ name, we pray. Amen.

The suggested hymn for Lent 4:  Lift High the Cross (check out this majestic version!)

Announcement Regarding Our Lectionary Discussions:

Please join us after church on Sundays (10:45-11:15) for some discussion of the week’s readings, and other topics. Invite a friend! No prior knowledge is necessary, and you will not be put on the spot — just a simple and formal exchange among believers.  ALL ARE WELCOME! 

And . . . .

Update on “Faithful Conversations: Resilient Voices”

We are a church rooted in strong traditions, while at the same time, attempting to remain resilient and relevant in our ever-changing world. We feel strongly that we need to garner the wisdom of the older generation as we move forward and work to make cross-generational connections to strengthen our future. Starting in February of 2024, we initiated the “Resilient Voices” project as part of our Faithful Conversations adult education and Bible study initiatives. The purpose of Resilient Voices will be to document faith journeys or stories of many of our parishioners. Let me know if you are interested in participating!  

Thanks to Fred Goettle for his recent faith journey interview! 

Faithful Conversations #53

Icon depicting the First Council of Nicaea, and text of the Nicene Creed in Greek.

Introduction to Readers:
For starters, a bit of history today. Thursday (29 February) is day 13 of the 40-day Lenten journey from Ash Wednesday to Easter Sunday (not counting Sundays).  The word lent comes from the Old English word lengten, which means springtime or March. Over time, lengten evolved into lent (Middle English), retaining its association with the spring season (seems entirely appropriate this year, right?). The designation of the 40 days leading to Easter as Lent, it seems, dates from the First Council of Nicaea in 325 CE. Called by the Roman Emperor Constantine I, the Council was ecumenical and sought to clear up several disputes going on within the various strands of Christianity at the time (sidenote: the Council of Nicaea also put forth the Nicene Creed, one of the three statements of faith we utilize within the ELCA).  

What about this week’s readings? Try and catch the connections as you walk through them — sometimes that’s crystal clear, and other times, not so much. The four readings this week are interconnected through the theme of repentance, renewal, and God’s call for transformation. The Exodus reading recounts the receiving of the Ten Commandments, emphasizing the importance of living in accordance with God’s law. The Psalm highlights the perfection of God’s law. In the reading from 1 Corinthians, Paul discusses God’s wisdom in contrast to human folly, urging believers to pursue spiritual growth. Finally, the passage from John depicts Jesus cleansing the temple, symbolizing the need for purifying one’s heart and renewing one’s commitment to God. Together, these readings remind us of the continual call to turn away from sin, embrace God’s mercy, and strive for spiritual renewal during the Lenten season. My reflections this week will focus on the Gospel reading, with some guidance regarding the Exodus passage as well. 

As always, thanks for your ongoing interest in Bible study! One note: I do provide links within the blog for further reading, if interested (italicized and a different color). If you click on the link, simply use the back arrow (upper left) to get back to the blog.  

Readings for Lent 3 (Sunday 3 March)
Exodus 20: 1-17
Psalm 19
1 Corinthians 1: 18-25
John 2: 13-22

Moses Destroying the Ten Commandments by Gustave Dore, French artist, b January 6, 1832

The OT Reading: Exodus 20: 1-17:
Then God spoke all these words, ² “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; ³ you shall have no other gods before me. ⁴ “You shall not make for yourself an idol, whether in the form of anything that is in heaven above or that is on the earth beneath or that is in the water under the earth. ⁵ You shall not bow down to them or serve them, for I the Lord your God am a jealous God, punishing children for the iniquity of parents to the third and the fourth generation of those who reject me ⁶ but showing steadfast love to the thousandth generation of those who love me and keep my commandments. ⁷ “You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name. ⁸ “Remember the Sabbath day and keep it holy. ⁹ Six days you shall labor and do all your work. ¹⁰ But the seventh day is a Sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. ¹¹ For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the Sabbath day and consecrated it. ¹² “Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you. ¹³ “You shall not murder. ¹⁴ “You shall not commit adultery. ¹⁵ “You shall not steal. ¹⁶ “You shall not bear false witness against your neighbor. ¹⁷ “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, male or female slave, ox, donkey, or anything that belongs to your neighbor.”

Commentary and Questions for Reflection
The image of Moses I included with the Exodus passage reflects chapter 32 — the moment Moses came down from the mountain and found the Israelites worshipping a golden calf! In righteous anger, Moses destroyed the tablets he received from God, and later received another set, apparently! The Commandments, by the way, are also recorded in Deuteronomy 5: 6-21. Signifying their centrality to our Judeo-Christian heritage, Martin Luther included the commandments with accompanying explanations of their meaning in his Small Catechism of 1529, something that those of us who navigated Confirmation within the Lutheran Church well remember, I suspect! Here are two questions to think about: 

1. What relationships are highlighted in the Commandments? Why are these relationships important for the health of our society?  
2.  This is from our service of baptism (page 228 of the ELW): “As you bring your child to receive the gift of baptism, you are entrusted with responsibilities: to live with them among God’s faithful people, bring them to the word of God and the holy supper, teach them the Lord’s Prayer, the Creed and the Ten Commandments, place in their hands the holy Scriptures, and nurture them in faith and prayer, so that your children may learn to trust God, proclaim Christ through word and deed, care for others and the world God made, and work for justice and peace. Do you promise to help your children grow in the Christian faith and life?” 
   
   How do you react to hearing those words? The reason I ask, is that this seems to be particularly challenging in 2024. Or, has it always been challenging? 

The Gospel Reading: John 2: 13-22
¹³ The Passover of the Jews was near, and Jesus went up to Jerusalem. ¹⁴ In the temple he found people selling cattle, sheep, and doves and the money changers seated at their tables. ¹⁵ Making a whip of cords, he drove all of them out of the temple, with the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables. ¹⁶ He told those who were selling the doves, “Take these things out of here! Stop making my Father’s house a marketplace!” ¹⁷ His disciples remembered that it was written, “Zeal for your house will consume me.” ¹⁸ The Jews then said to him, “What sign can you show us for doing this?” ¹⁹ Jesus answered them, “Destroy this temple, and in three days I will raise it up.” ²⁰ The Jews then said, “This temple has been under construction for forty-six years, and will you raise it up in three days?” ²¹ But he was speaking of the temple of his body. ²² After he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture and the word that Jesus had spoken.

This Week’s Reflection: Jesus and the temple merchants      

Jesus Drives the Merchants Out by French painter Jouvenet
(1644–1717)

Do you have favorite stories from the Bible? As a child, mine were David and Goliath (1 Samuel 17), the Valley of the Dry Bones (Ezekiel 37), and this week’s Gospel story. All captured my young imagination and still do! Signifying its importance, the story of Christ’s righteous indignation against the temple moneychangers and religious authorities is recorded in all four Gospels (also in Matthew 21:12-13, Mark 11:15-19, and Luke 19:45-48). John, however, places it near the start of Jesus’ ministry (just after the wedding at Cana). In Matthew, Mark, and Luke, the incident occurs near the end of Jesus’ life and after a series of clashes with religious authorities. There has much debate over the centuries as to WHY John did that. One possible explanation is that he sought to clearly emphasize how Jesus opposed the religious authorities in Jerusalem from the very start, and this was central to his earthly journey.  

Whatever the case, this stirring, even frightening incident, provides a window into a side of our Lord that runs counter to our vision of this calm, loving, and peaceful spiritual leader (“gentle Jesus, meek and mild”).  Theologian and writer Christopher Ash has written a compelling essay about what we learn about God’s wrath as displayed in the actions of Jesus, including the following: Anger at evil is the necessary corollary of love for good . . . In his (Jesus) anger against human hard-heartedness, his fury at the dishonor shown to God, and his rage against sin and death, he makes known to us the wrath of the Father. 

What should we take away from this exciting and disturbing story of Jesus overturning the tables in the temple? In my experience, anger is a tricky thing. Emotionally, it can take us down dark paths and become consuming.  Further, there seems to be so much misplaced anger in our world, that drives people to commit destructive and sinful actions. The story of Jesus driving out the merchants from the temple, however, provides another way for Christians to think about anger. WHAT should raise our ire? WHERE and WHEN should we stand up against the forces of evil? Hard questions. Good questions. 

Soli Deo Gloria

Prayer (inspired by psalm 19): 

Eternal God, as we behold the wonders of Your creation, may our hearts overflow with gratitude and awe for Your majesty. Grant us the wisdom to discern Your truth in the beauty of Your Word, and the strength to live according to Your perfect law. Divine Creator, may the words of our mouths and the meditations of our hearts be pleasing to You, our Rock and Redeemer.  Amen.

And, here’s a familiar hymn that is suggested for the 3rd Sunday in Lent! (The Canticle of Turning) 

Announcement Regarding Our Lectionary Discussions:

Please join us after church on Sundays (10:45-11:15) for some discussion of the week’s readings, and other topics. Invite a friend! No prior knowledge is necessary, and you will not be put on the spot — just a simple and formal exchange among believers.  ALL ARE WELCOME! 

And . . . .

Update on “Faithful Conversations: Resilient Voices”

We are a church rooted in strong traditions, while at the same time, attempting to remain resilient and relevant in our ever-changing world. We feel strongly that we need to garner the wisdom of the older generation as we move forward and work to make cross-generational connections to strengthen our future. Starting in February of 2024, we initiated the “Resilient Voices” project as part of our Faithful Conversations adult education and Bible study initiatives. The purpose of Resilient Voices will be to document faith journeys or stories of many of our parishioners. Let me know if you are interested in participating!    

Faithful Conversations #52
(Celebrating One Year!)

Mark Twain
(1835-1910)

Introduction to Readers:
“History doesn’t repeat itself, but it does rhyme.” Mark Twain’s famous quote has been on my mind this week, prompted in part, by a discussion from last Sunday’s lectionary group (we meet after worship and sometimes . . . we even get to the lectionary!). The question at hand was this: are we experiencing another reformation within the Christian church in the early years of the 21st Century? (subtitle: “what the heck is going on here?”). Why have so many walked away from organized religion? Why are churches literally closing their doors for the last time?  You know the drill. How do we remain relevant and dynamic in these challenging times? Well . . . let’s take a step back and take a deep breath. As Christians, we have been here before. Roughly every 500 years, it seems, Christianity navigates a rearrangement, an upheaval — what one author termed a “gigantic rummage sale.”  Lutheranism, of course, is a product of the most recent of such upheavals, the Protestant Reformation of 1517 (507 years ago). The question is, are we in the midst of another such transformation in 2024? Is history “rhyming” yet again? Where is this all headed? Pertinent and relevant questions for Christians to ponder moving forward. 

Thanks for your continued interest in the ongoing exploration of the RCL (Revised Common Lectionary)! My reflections this week will focus on Mark’s Gospel story, and I will also provide some questions related to reading from Romans. I am pulling those from the “Daily Faith Practices” site, located on the ELCA’s Bible Studies page, a source you may want to further explore!  

Readings for Lent 2 (Sunday 25 February)
Genesis 17: 1-7, 15-16
Psalm 22: 23-31
Romans 4: 13-25
Mark 8: 31-38

The NT Reading for Lent 2: Romans 4:13-25
¹³ For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. ¹⁴ For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. ¹⁵ For the law brings wrath, but where there is no law, neither is there transgression. ¹⁶ For this reason the promise depends on faith, in order that it may rest on grace, so that it may be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (who is the father of all of us, ¹⁷ as it is written, “I have made you the father of many nations”), in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. ¹⁸ Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So shall your descendants be.” ¹⁹ He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), and the barrenness of Sarah’s womb. ²⁰ No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, ²¹ being fully convinced that God was able to do what he had promised. ²² Therefore “it was reckoned to him as righteousness.” ²³ Now the words, “it was reckoned to him,” were written not for his sake alone ²⁴ but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, ²⁵ who was handed over for our trespasses and was raised for our justification.

Commentary and Questions for Reflection
This reading explores the tension between “law” and “grace.” Paul lifts up Abraham as an example for us to follow (note today’s OT reading). As you read and reflect, think about your own faith journey. Here are some questions to think about:   

1. Why does Paul emphasize faith as the source of our relationship to God, and not works?  
2. How would you define faith? 
3. What traits of Abraham would you like to embrace in your daily life? 
4. Who in your life models faith? 
5. How might you encourage others in their faith journey?  

The Gospel Reading for Lent 2: Jesus Foretells His Death and Resurrection

³¹ Then he began to teach them that the Son of Man must undergo great suffering and be rejected by the elders, the chief priests, and the scribes and be killed and after three days rise again. ³² He said all this quite openly. And Peter took him aside and began to rebuke him. ³³ But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.” ³⁴ He called the crowd with his disciples and said to them, “If any wish to come after me, let them deny themselves and take up their cross and follow me. ³⁵ For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. ³⁶ For what will it profit them to gain the whole world and forfeit their life? ³⁷ Indeed, what can they give in return for their life? ³⁸ Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

This Week’s Reflection:      

Christ Rebuking Peter
c. 1640 (Flemish)

The reading from Mark for the second Sunday in Lent marks a significant moment in Christ’s ministry. As is so often the case, CONTEXT is vital. Take a moment to read the previous verses (Mark 8:27-30). Christ inquires what people are saying about him, and asks that very direct question to his disciples, “But who do you say that I am?” Peter, always quick on the draw, replied, “You are the Messiah.” In Mark, to no surprise, this exchange is matter of fact, but if you read Matthew 16: 13-20, it is clear this was a shining moment for Peter! Immediately after this peak experience for the impetuous disciple, however, Jesus discusses his coming death and resurrection, the first of three times he did that (note Mark 9: 30-33 and Mark 10: 32-34). Peter, seemingly with good intentions, challenges Jesus on this frightening prediction (9: 32), prompting that stunning rebuke from our Lord in verse 33 (“Get behind me, Satan!).  Wow. 

Martin Luther
(1483-1546)

What follows in verses 34-38 lies at the very heart of our understanding of Jesus’ presence in our lives, that the Cross and all that it symbolizes, is the foundation of our faith — an incredibly radical notion, particularly within the context of our modern culture. My Lutheran Study Bible includes the following note of explanation: “In the world today, most people value power, wealth, and fame, and those who have those things are able to impose their will on those who do not. Peter was hoping that Jesus, with Peter at his side, would have this kind of power, wealth and fame and turn out to be the one on top. Martin Luther called this way of God working through things that are powerful a theology of glory. Jesus, however, reveals that God often works through weakness — even shame and death. Luther called this the theology of the cross. As followers of Christ, taking up a cross is not simply about putting up with bad things. It is about serving others, perhaps even dying for others, because Christ died for us.” Well said. 

Wednesday (2.21) marks day 6 of our Lenten Journey (Ash Wednesday to Easter, not counting Sundays). May we carry the image of the Cross in our hearts this week and beyond!  

Soli Deo Gloria

Prayer of thanks for Elizabeth Fedde (25 February) 

Elizabeth Fedde
(1850-1921)

Norwegian immigrant Elizabeth Fedde played a significant role in the Deaconess movement, a Christian tradition focused on social service and ministry. Drawing from her own experiences and convictions, she championed the idea of women serving in practical, hands-on roles within their communities, particularly in addressing the needs of the poor and marginalized. The ELCA commemorates her on 25 February. Read about her amazing life here!

** Thanks for Rollie Lee for putting me on to the story of Elizabeth!

Almighty and Everlasting God,

We gather before you with hearts full of gratitude for the life and work of Elizabeth Fedde, a beacon of compassion and servant of your kingdom. In her tireless dedication to the marginalized and oppressed, she exemplified the true spirit of a deaconess, selflessly serving those in need with unwavering love and devotion. May her legacy continue to inspire us to advocate for justice, to extend compassion to the marginalized, and to build communities of hope and solidarity. Blessed be your name, now and forevermore. Amen.

Announcement Regarding Our Lectionary Discussions:

Please join us after church on Sundays (10:45-11:15) for some discussion of the week’s readings, and other topics. Invite a friend! No prior knowledge is necessary and you will not be put on the spot — just a simple and formal exchange among believers.  ALL ARE WELCOME! 

And . . . .

Update on “Faithful Conversations: Resilient Voices”

We are a church rooted in strong traditions, while at the same time, attempting to remain resilient and relevant in our ever-changing world. We feel strongly that we need to garner the wisdom of the older generation as we move forward and work to make cross-generational connections to strengthen our future. Starting in February of 2024, we initiated the “Resilient Voices” project as part of our Faithful Conversations adult education and Bible study initiatives. The purpose of Resilient Voices will be to document faith journeys or stories of many of our parishioners. Let me know if you are interested in participating! 

** Thanks to David Fossum and Richard Faldet for sharing their faith journeys this week!