27 July 2025: Pentecost 7 (Ordinary 17)

21 Jul 202526 Jul 2025 / Rykken / Leave a comment

Faithful Conversations #126

Introduction to Readers

As Christians, we regularly engage with the origin stories of our faith—moments when the ordinary becomes sacred and helps shape our identity. This week’s Gospel reading offers one of those moments. An unnamed disciple asks Jesus to teach them how to pray, and in just a few verses (found in both Luke and Matthew), Jesus offers what we now call The Lord’s Prayer. If you grew up in the church, you’ve likely spoken this prayer thousands of times. As Lutherans, we place it at the center of liturgical life. When we say it aloud, we form community, build trust, and reconnect with God’s reign. Over time, I’ve learned that this prayer echoes the Jewish Amidah—a daily sequence of blessings that praised God’s name, asked for sustenance, and sought deliverance. Jesus knew and practiced that tradition.

Early Christian communities quickly embraced the prayer. Around 95 CE, the Didache instructed believers to pray it three times a day. That simple practice helped shape early Christian ethics and identity. The Didache also introduced a doxology—“For yours is the power and the glory forever”—which added depth to the scriptural text. The longer doxology many of us know—“For thine is the kingdom, and the power, and the glory…”—doesn’t appear in the earliest manuscripts. It entered worship through fourth-century church orders and became prominent in Protestant traditions thanks to the King James Bible and the Book of Common Prayer. Lutheran liturgy kept it as a bold affirmation of God’s sovereignty

Martin Luther spoke often about prayer, and especially The Lord’s Prayer. In the Small Catechism, he highlighted its simplicity. He’s reputed to have said, “The fewer the words the better the prayer.” He also criticized Christians for praying it without thought: “The Lord’s Prayer is the greatest martyr on earth. For everyone tortures and abuses it; few take comfort and joy in its proper use” (doesn’t that sound like Luther!)

Today, we Lutherans debate which translation to use on Sunday mornings—a squabble that always leaves me a bit amused. In the 1960s, a more contemporary version emerged and entered our Lutheran Book of Worship (the green hymnal) in 1978 and beyond. Traditionalists favor the King James phrasing, so the real debate often comes down to which Bible translation we prefer. I’ve included some resources below that will give you a greater sense of that, including how the prayer sounds in German and Norwegian, the language of many of our ancestors in the upper Great Lakes region.

Thanks for visiting this space again this week—I deeply appreciate your commitment to digging into these readings with me. The ELCA calendar offers several commemorations this week; check out page 16 of the ELW to explore them. One standout is the remembrance of Mary Magdalene on July 22. Mary was a woman of fierce devotion, personal transformation, and fearless witness. After Jesus delivered her from seven demons, she followed him faithfully, stood by the cross, and became the first to proclaim the resurrection. While history often misunderstood her, today the ELCA rightly honors her as an Apostle.

This week’s reflections center on the Gospel, with a nod to Psalm 138. I’ve also included a prayer reflection and a powerful musical interpretation of The Lord’s Prayer by a contemporary composer.

The Lord’s Prayer
(ELCA Traditional)

Our Father, who art in heaven,
hallowed be thy name, thy kingdom come,
thy will be done, on earth as it is in heaven.
Give us this day our daily bread;
and forgive us our trespasses,
as we forgive those who trespass against us;
and lead us not into temptation but deliver us from evil.

(added) For thine is the kingdom, and the power, and the glory,
forever and ever. Amen.

Matthew 6: 9-13
(King James Version)

⁹After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. ¹⁰Thy kingdom come, Thy will be done in earth, as it is in heaven. ¹¹Give us this day our daily bread. ¹²And forgive us our debts, as we forgive our debtors. ¹³And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

(Luke 11: 2-4 is the other source for the prayer in the New Testament, included in this week’s Gospel)

The Lord’s Prayer
(ELCA Contemporary)

Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Save us from the time of trial and deliver us from evil.

(added) For the kingdom, the power, and the glory are yours, now and forever. Amen.

Here is the version of the Lord’s Prayer Luther used in the early 16th century.

Vater unser im Himmel,
Geheiligt werde dein Name.
Dein Reich komme.
Dein Wille geschehe,
wie im Himmel, also auch auf Erden.
Unser tägliches Brot gib uns heute.
Und vergib uns unsere Schuld,
wie wir vergeben unsern Schuldigern.
Und führe uns nicht in Versuchung,
sondern erlöse uns von dem Übel.
Denn dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit.
Amen.

Here is the the version of the prayer my Norwegian ancestors used in the mid-19th century.

Fader vor, du som er i himmelen!
Helliget vorde ditt navn;
komme ditt rike;
skje din vilje, som i himmelen, så og på jorden;
giv oss i dag vårt daglige brød;
og forlat oss vår skyld, som vi og forlater våre skyldnere;
og led oss ikke inn i fristelse,
men fri oss fra det onde.
For ditt er riket og makten og æren i evighet. Amen.

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

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

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

Common Themes Among the Readings

Pentecost 7 Readings

Genesis 18: 20-32
Psalm 138
Colossians 2: 6-15 (16-19)
Luke 11: 1-13

My source for the Bible readings each week is the Bible Gateway website. I generally use the NRSVUE translation.

The readings for the Seventh Sunday after Pentecost (Year C) center on bold intercession, divine responsiveness, and spiritual rootedness. Abraham’s plea for Sodom in Genesis 18 and Jesus’ teaching on persistent prayer in Luke 11 both highlight the power of faithful dialogue with God. Psalm 138 affirms that God answers those who call and lifts up the lowly, while Colossians 2 urges believers to remain grounded in Christ, resisting distractions and trusting in the fullness of divine grace. Together, these texts invite the faithful to approach God with confidence, knowing that divine mercy meets human need with transformative love.

“Describe the common themes among the readings for Pentecost 7.” Copilot, 19 July 2025, Copilot website.

Psalm 138

I give you thanks, O Lord,with my whole heart;
    before the gods I sing your praise;
²I bow down toward your holy temple
    and give thanks to your name for your steadfast love and your faithfulness,
    for you have exalted your name and your word
    above everything.
³On the day I called, you answered me;
    you increased my strength of soul.
⁴All the kings of the earth shall praise you, O Lord,
    for they have heard the words of your mouth.
⁵They shall sing of the ways of the Lord,
    for great is the glory of the Lord.
⁶For though the Lord is high, he regards the lowly,
    but the haughty he perceives from far away.
⁷Though I walk in the midst of trouble,
    you preserve me against the wrath of my enemies;
you stretch out your hand,
    and your right hand delivers me.
⁸The Lord will fulfill his purpose for me;
    your steadfast love, O Lord, endures forever.
    Do not forsake the work of your hands.

TRY LUTHER’S METHOD OF BIBLE READING — GIVE IT A TRY!

A Revision of the Lectio Divina, a method he learned in his Augustinian training

Three Steps

Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.

Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.

Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.

Luke 11: 1-13

He was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” ²So he said to them, “When you pray, say:
Father, may your name be revered as holy.
    May your kingdom come.
³    Give us each day our daily bread.
⁴    And forgive us our sins,
        for we ourselves forgive everyone indebted to us.
    And do not bring us to the time of trial.”
⁵And he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread, ⁶for a friend of mine has arrived, and I have nothing to set before him.’ ⁷And he answers from within, ‘Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.’ ⁸I tell you, even though he will not get up and give him anything out of friendship, at least because of his persistence he will get up and give him whatever he needs.
⁹“So I say to you, Ask, and it will be given to you; search, and you will find; knock, and the door will be opened for you. ¹⁰For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. ¹¹Is there anyone among you who, if your child asked for a fish, would give a snake instead of a fish? ¹²Or if the child asked for an egg, would give a scorpion? ¹³If you, then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

Reflections: The Sacred Audacity of Prayer

Long ago and far away, perhaps on a hillside near the Sea of Galilee, something powerful happened. A disciple asked Jesus to teach them how to pray—recall they had seen Jesus pray multiple times. It was a simple request that unlocked one of the most enduring texts in Christian tradition. Jesus responded with the Lord’s Prayer, a model of beautiful simplicity — he likely spoke the words in Aramaic. These few lines (verses 2-4) speak of a God who is both holy and near, whose kingdom breaks into daily life and whose mercy sustains our relationships and our souls. The prayer itself reveals not just how to speak to God, but how to see the world—through dependence, forgiveness, and trust. There are multiple versions of this prayer. I recently read the First Nations Version (2021), drawn from Luke’s Gospel, and it is filled with delightful imagery. Consider these opening lines: O Great Spirit, our Father from above, your name is sacred and holy. Bring your good road to us, where the beauty of your ways in the spirit world above is reflected in the earth below. Hard to improve on that.

Jesus Teaching in Galilee
(A.I. Generated, 2023)

Jesus goes on to tell a story (verses 5-13): a midnight visitor knocks persistently on a friend’s door, seeking bread. The friend eventually rises not out of kindness, but because the visitor refuses to quit. The parable honors shameless persistence, reminding us that prayer isn’t about polished words—it’s about bold approach. Jesus follows with the familiar triad: ask, seek, knock. These aren’t passive gestures; they signal movement toward a God who responds with generosity and gives the Holy Spirit to those who truly ask.

Psalm 138 deepens this theme. The psalmist recalls a time when they called to God—and God answered. Not only with words, but with strength: On the day I called, you answered me; you increased my strength of soul (verse 3). I love that line! The Psalmist echoes Luke’s midnight visitor who dares to knock, and the disciple who dares to ask. Both the psalm and the Gospel proclaim a God who hears and strengthens, a God whose steadfast love endures and whose purposes do not falter.

In the week ahead, I encourage you to sit with this prayer and let it resonate. In his 1535 letter A Simple Way to Pray, written to his barber (that really humanizes Luther, doesn’t it?), Luther described how he personally used the Lord’s Prayer as a framework for deeper meditation—sometimes lingering on a single petition if it stirred his heart. He emphasized quality over quantity, urging believers to pray with sincerity and attentiveness rather than rote repetition. The prayer calls us into a bold intimacy with God and guides us on the road of transformation.

Soli Deo Gloria!

Prayer Reflection: Meditation on the Lord’s Prayer

Alfred Delp, a Jesuit priest, was executed by the Nazis on February 2, 1945, for his refusal to condone the Third Reich and leave the Jesuit order — resistors like Delp and Bonhoeffer are amazing. While in prison, he meditated on the Lord’s Prayer. Here are excerpts of his thoughts on the words, “Hallowed be thy name.”

Human nature is so constituted that it must have something holy that it can worship, otherwise it becomes cramped and distorted, and instead of a holy object of veneration something else will take its place. I ought to know for I have just emerged from a murderous dialogue with such a self-appointed object of veneration. These substitute values are far more autocratic and demanding than the living God himself. They have no idea of courtesy or of waiting for their turn…All they know is demand, compulsion, force, threats and liquidation. And woe to anyone who does not conform . . . The word of God should evoke and receive the great veneration this phrase suggests: praise, reverence, awe…The name of God is the holy of holies, the central silence, the thing that above all others calls for humble approach. We not only ought to believe in the truth at the center of our being, in the purpose of our existence, but we should also bear testimony to this belief by the proper fulfilment of our life’s purpose. We should subjugate everything to this law of holiness and reject everything that does not harmonize with it. God, the great object of our veneration, will then also be our whole life . . . Prayer is our way to freedom and education in the method of prayer is the most valuable service that we can give to humankind. It makes it possible for the temple and the altar to again occupy their rightful place and for humanity to humble itself and measure its responsibilities in the name of God.

Source: Plough Magazine, Meditation on the Lord’s Prayer, 2 February 2025.

A Musical Offering: The Lord’s Prayer (Lucy Walker)

Lucy Walker (b. 1998), a young composer from North-East England, is gaining recognition for creating sacred choral music that speaks to the heart. A graduate of Cambridge and former Choral Scholar, she brings both skill and soul to her work. Her recent and enchanting setting of The Lord’s Prayer, premiered in 2025 at York Minster, was written to help people experience the prayer in a fresh and meaningful way, offering a great example of how this powerful prayer continues to inspire artists around the world in the early years of the 21st Century.

Faithful Conversations Updates

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Looking Ahead: “Bible 365: Journey Through God’s Word, One Day at a Time”

Have you ever wanted to read the entire Bible in a year? Starting this September, our church invites you to do just that through the Bible 365 Challenge. It’s open to everyone—individuals, families, and small groups—and designed to help us explore Scripture together. As Lutherans, we believe God’s Word is at the heart of our faith. Martin Luther once said, “The Bible is alive… it lays hold of me.” When we read daily, we grow in connection—with God and with one another. Our intention is to offer two choices regarding approach, traditional and digital. More details are coming soon in worship, online, and in the bulletin. We’ll walk through this journey as a community, offering support along the way. Are you ready to take the journey? Let’s read, grow, and deepen our faith—together!

13 July 2025: Pentecost 5 (15 Ordinary)

7 Jul 202510 Jul 2025 / Rykken / Leave a comment

Faithful Conversations #124

Introduction to Readers

“A refugee is someone who survived and who can create the future.” (Amela Koluder)

The parable of the Good Samaritan prompts a memory nearly fifty years past: cool summer mornings in the mid ’70s, walking with my father, escorting a young Vietnamese refugee to catch the bus to the beet fields outside Fargo where he had recently started working. I was a student at Concordia College in Moorhead, MN, and a member of Faith Lutheran Church in West Fargo where my father served. Our parish was sponsoring families fleeing the wars in Vietnam and Cambodia. This was my first encounter with third world people — people who survived war and displacement — something I could only imagine. They were among nearly 300,000 Southeast Asian refugees who arrived in the U.S. between 1975 and 1979. (In Wisconsin alone, thousands of Hmong refugees began new lives during those same years). Arriving at their hot apartment with the smells of seasoned rice filling the air, I helped teach the young children basic English and attempted to communicate with these beautiful people whose world was so entirely different from mine—simple moments that opened my eyes to the human toll of conflict. The Vietnam War, which had loomed large throughout my formative years, suddenly had names, faces, and stories. All these years later, I regret that I did not do more to foster a good experience for these frightened boatpeople living so far from their homeland! My halting, clumsy efforts fell woefully short. In 2025, more than 42 million people worldwide live as refugees—part of a staggering 123 million who are displaced by war, persecution, or disaster. The crisis has reshaped global politics and tests our capacity for collective compassion. As a Christian with Lutheran heritage, I am proud of the fact that refugee resettlement has been a significant part of the Lutheran witness going back to the World War II era. Most notably that work continues today through Global Refuge, an excellent organization.

Thanks for visiting this space again this week and for your continued interest in exploring the Lectionary! We have reached the 15th Sunday in Ordinary Time (and the All-Star Game is just around the corner for those of you that following the Major Leagues!). A notable ELCA calendar commemoration this week is for Benedict of Nursia, better known as Saint Benedict, who died on 11 July 547. My reflections this week will focus on the familiar parable of the Good Samaritan, with a reference to the reading from Deuteronomy. I will also include a fitting prayer for this week’s Gospel and St. Benedict, and a rousing musical selection I hope will bring you joy! I will also have the opportunity to preach on these readings this week at ELC and Hatfield!

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

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

Common Themes Among the Readings

PENTECOST 5
Deuteronomy 30: 9-14
Psalm 25: 1-10
Colossians 1: 1-14
Luke 10: 25-37

The readings for the 15th Sunday in Ordinary Time (Pentecost 5) center on the nearness of God’s word and the call to live it out through love and mercy. Deuteronomy 30 emphasizes that God’s command is not distant or obscure but already planted in the heart, ready to be lived. Psalm 25 echoes this by portraying a humble seeker who trusts in God’s guidance and covenantal love. Colossians 1 celebrates the fruit of such a life—faith, hope, and love—rooted in the knowledge of God’s will and empowered by divine strength. In Luke’s Gospel, Jesus brings these themes to life through the parable of the Good Samaritan, showing that true obedience to God’s word is expressed in compassionate action toward one’s neighbor.

“Describe the common themes among the readings for Pentecost 5.” Copilot, 25 June 2025, Copilot website.

Deuteronomy 30: 9-14

⁹and the Lord your God will make you abundantly prosperous in all your undertakings, in the fruit of your body, in the fruit of your livestock, and in the fruit of your soil. For the Lord will again take delight in prospering you, just as he delighted in prospering your ancestors, ¹⁰when you obey the Lord your God by observing his commandments and decrees that are written in this book of the law, because you turn to the Lord your God with all your heart and with all your soul. ¹¹“Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. ¹²It is not in heaven, that you should say, ‘Who will go up to heaven for us and get it for us so that we may hear it and observe it?’ ¹³Neither is it beyond the sea, that you should say, ‘Who will cross to the other side of the sea for us and get it for us so that we may hear it and observe it?’ ¹⁴No, the word is very near to you; it is in your mouth and in your heart for you to observe.

If you would like background to the book of Deuteronomy, here is a good summary:

Source: The Bible Project

TRY LUTHER’S METHOD OF BIBLE READING

A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)

Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.

Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.

Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.

Luke 10: 25-37

²⁵An expert in the law stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” ²⁶He said to him, “What is written in the law? What do you read there?” ²⁷He answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind and your neighbor as yourself.” ²⁸And he said to him, “You have given the right answer; do this, and you will live.” ²⁹But wanting to vindicate himself, he asked Jesus, “And who is my neighbor?” ³⁰Jesus replied, “A man was going down from Jerusalem to Jericho and fell into the hands of robbers, who stripped him, beat him, and took off, leaving him half dead. ³¹Now by chance a priest was going down that road, and when he saw him he passed by on the other side. ³²So likewise a Levite, when he came to the place and saw him, passed by on the other side. ³³But a Samaritan while traveling came upon him, and when he saw him he was moved with compassion. ³⁴He went to him and bandaged his wounds, treating them with oil and wine. Then he put him on his own animal, brought him to an inn, and took care of him. ³⁵The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him, and when I come back I will repay you whatever more you spend.’ ³⁶Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” ³⁷He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

My source for the Bible readings each week is the Bible Gateway website.

Reflections: Who Passed, Who Stopped and Why It Matters!

The Good Samaritan (1744)
Joseph Highmore (1682-1780)

We see Jesus at his sharpest here—not just as a storyteller, but as a master teacher. With this parable, he afflicts the comfortable — he unsettles them. Here’s the setup: A legal expert stands up to test Jesus. What must I do to inherit eternal life? he asks. True to form, Jesus doesn’t answer directly. Instead, he turns the question back: What’s written in the Law? The man responds with the heart of Torah—love God and love your neighbor. But he wants to justify himself, so he presses further: And who is my neighbor? Jesus answers with a story that stuns the crowd. A man lies beaten and half-dead on the road. A priest sees him and walks by. A Levite does the same. But then comes a Samaritan—someone Jews considered a heretic, an outsider, an enemy. He stops. He binds the man’s wounds, anoints them with oil and wine, lifts him onto his animal, and pays for his care.

Jesus doesn’t just tell a story here—he shatters a cultural boundary. Making a Samaritan the hero would have shocked his listeners. The hostility between Jews and Samaritans ran deep. After the Assyrian conquest of Israel in 721 BCE, many Israelites were exiled. Those who remained intermarried with foreign settlers, and their descendants became the Samaritans. They worshiped on Mount Gerizim and accepted only the Pentateuch as Scripture. Jews saw them as impure and unfaithful. By Jesus’ time, the two groups avoided each other entirely. So when Jesus casts a Samaritan as the model of mercy, he doesn’t just challenge prejudice—he dismantles it. He redefines neighborly love as boundary-breaking compassion. And this isn’t an isolated moment. Samaritans appear often in Jesus’ ministry: the woman at the well in John 4, the grateful leper in Luke 17, and the Great Commission in Acts 1, where Jesus sends his followers to Samaria as part of their mission.

As I read this parable again, three reflections rise to the surface. First, as a historian, I’m struck by a powerful Old Testament parallel in 2 Chronicles 28, something I was not aware of previously. After a brutal battle, Israelite soldiers take thousands of Judean captives. But the prophet Oded confronts them: “Your cruelty offends God.” In response, leaders from Ephraim rise—not to dominate, but to heal. They clothe the naked, feed the hungry, anoint the wounded, and carry the weak on donkeys back to Jericho—the very road where Jesus sets his parable. This ancient act of mercy across tribal lines mirrors the Samaritan’s compassion. It reminds us that even in the Old Testament, God calls his people to see the enemy not as a threat, but as a neighbor in need. Is Jesus reflecting this story realizing that those listening may draw this parallel?

Second, for the past few weeks, I’ve been reflecting on how the Gospel and the Old Testament readings speak to each other in the Lectionary. Deuteronomy 30 insists that God’s command isn’t distant or mysterious. Moses says, the word is very near to you; it is in your mouth and in your heart for you to observe (verse 14). Jesus echoes this truth. The Samaritan doesn’t wait for a sign from heaven. He sees suffering and acts. Love of neighbor isn’t abstract—it’s immediate, embodied, and within reach. Just as Moses urges Israel to choose life, Jesus calls us to choose mercy. It’s not complicated. It’s costly, but it’s clear.

Finally, I’m drawn to how Jesus uses counter-narratives. He does this again and again. He flips expectations, tells stories that disrupt the dominant script — what theologian Walter Brueggemann called the “prophetic imagination”—the bold articulation of an alternative reality. From Brueggeman: People in fact change by the offer of new models, images, and pictures of how the pieces of life fit together. Transformation is the slow, steady process of inviting each other into a counter story about God, world, neighbor, and self.

Yes, Jesus invites us to see the world not as it is, but as it could be. He calls us to imagine a kingdom where mercy triumphs over division, and where love crosses every line we draw. May we act on this message going forward in 2025!

Soli Deo Gloria!

Note: I am indebted to Mennonite Pastor Gina Burkhart and her interpretation of this text as explored in the July issue of The Christian Century.

Prayer Reflection: “The Good Samaritan Life Prayer“

The Good Samaritan Prayer comes from the Sisters of the Good Samaritan of the Order of St. Benedict, located in southeastern Australia. I appreciate the simplicity and clarity, along with the connection to the 10th Chapter of Luke.

God of love,
May we always see the world through
the eyes of the Good Samaritan and be filled
with your deep compassion.
Help us to be merciful neighbours
even when it is inconvenient, when we don’t have
time, or when we have other responsibilities to attend to.

Grant us the insight to see the need in those around us,
the wisdom to know how to respond,
and the strength to do so willingly.
We pray for those we might cross the road to avoid –
the poor, the vulnerable and the marginalised.
Those, who in many and various ways, have been stripped,
beaten and left for dead.

We pray for all who call from us more than we feel we have to give.
Open our eyes, that we might not cross the road from human need.
May our love of you and love of our neighbour call us to be people of peace and justice in the world.
And may we, like the Good Samaritan, always ‘go and do likewise’.
Amen.

This statement of acknowledgement for the Indigenous people of Australia is from the website of the Sisters of the Good Samaritan. Read more about their work with the native people of Australia here.

“We acknowledge the traditional custodians who have walked upon and cared for this land for tens of thousands of years. We acknowledge their deep spiritual relationship to country and commit ourselves to the ongoing journey of Reconciliation. We pay our respects to their Elders, past, present and emerging. We respectfully acknowledge the first peoples of all the lands and waters upon which we live, work and travel throughout Australia, Japan, the Philippines and Kiribati. As you take your next step, remember the first peoples who walked these lands.“

Sacred Heart Chapel
Sisters of the Order of St. Benedict

Note: In the process of working on the blog, I learned of the tragic flooding that hit central Texas. Two of our grandchildren were attending Camp Chrysalis at the time of the extreme weather, an ELCA sponsored Bible camp just 14 miles from Camp Mystic that was hit so hard! Fortunately, they were safe, but our heart grieves for the many lost lives in that region — let us pray for them this week and beyond. Lives have been forever changed.

A Musical Offering: “I’ll Be On My Way”

I’ll Be On My Way

When I am gone
Don’t you cry for me
Don’t you pity my sorry soul
What pain there might have been
Will now be passed
And my spirit will be home.

I’ll be on my way, I’ll be on my way
I’ll have left my feet of clay upon the ground
I will be glory bound
I’ll be on my way

When I am gone
Don’t you cry for me
Don’t my pity my sorry soul
What pain there might have been
Will now be past and my spirit will be home

I’ll be on my way, I’ll be on my way
I’ll have left my feet of clay upon the ground
I will be glory bound
I’ll be on my way

When I am gone
Please forgive the wrong that I might have done to you
There’ll be no room for regrets up there high above
Way beyond the blue

I’ll be on my way, I’ll be on way
I’ll have laid my frown and all my burdens down
I’ll be putting on my crown
I’ll be in my way

When I am gone, don’t you look for me in the places I have been
I’ll be alive but somewhere else I’ll be on my way again

I’ll be on my way, I’ll be on my way
I’ll lift my wings and soar into the air
There’ll be glory everywhere
I’ll be on way
I’ll be on my way, I’ll be on my way
I’ll have laid my from and all my burdens down
I’ll be putting on my crown
I’ll be on my way
I’ll have left my feet of clay upon the ground
I will be glory bound
I’ll be on my way

“I’ll Be On My Way”
Shawn Kirchner composed “I’ll Be On My Way” after witnessing a tragic bus accident near his church, where a quiet moment of reflection sparked the song’s central phrase. Drawing on folk and gospel traditions, the song has since resonated deeply with audiences, often closing concerts with its message of healing and homecoming.

“Provide background for Kirshner’s song, ‘I’ll Be On My Way.'” Copilot, 5 July 2025. Copilot Website.

From the National Lutheran Choir’s Website:

“Founded in 1986 by the late Larry Fleming, grown under the direction of David Cherwien from 2002-2023, and now led by Jennaya Robison, the National Lutheran Choir sings a spiritual story through diverse repertoire including selections from early chant and simple folk anthems to complex choral masterworks and new compositions. Currently in its 39th year, the National Lutheran Choir features a roster of more than 65 volunteer singers from various backgrounds and faith traditions.”

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

And . . . Looking Ahead: The “Bible 365 Challenge!”

Consistent interaction with God’s Word is a transforming experience. In one of his Table Talks, Martin Luther made the following statement about the spiritual discipline of reading the scriptures: “For some years now I have read through the Bible twice every year. If you picture the Bible to be a mighty tree and every word a little branch, I have shaken every one of these branches because I wanted to know what it was and what it meant.” In September we will be launching “Bible 365” at ELC. The goal will be to invite any who are interested to take on the challenge of reading through the entirety of the Bible in one year. We are currently in the planning process and will offer more details as we progress. We will be following the “Challenge” plan offered in the Lutheran Study Bible (Second Edition, 2025). We hope to form teams that will go through the process together and meet from time to time for discussion. Feel free to contact me with questions and/or ideas regarding this endeavor!

6 July 2025: Pentecost 4 (14 Ordinary)

30 Jun 20251 Jul 2025 / Rykken / 2 Comments

Faithful Conversations #123

Introduction to Readers

“I saw an older man standing alone by the side of the road. He kept looking down that road as if he was expecting a bus, but no bus stopped there, so I mentioned that to him. He said he was not waiting for a bus. He was waiting for a parade. He had heard that if you waited long enough, the parade would come back down your street. He had missed it before. He did not want to miss it again. I looked at him. He was different than me. Different color. Different culture. Different religion. He looked a little grubby and he had an accent. But I decided that didn’t matter. He was a person. I was a person. He needed a parade. I needed a parade. He had hope. I had hope. So I just started waiting beside him, looking down the street in the same direction. And the minute I did: we both heard music in the distance.” (Steven Charleston)

In a world increasingly fractured by noise and suspicion, we need stories that quiet our fears and call us back to each other. One of my regrets in the modern age is that, too often, Americans consume the news of the day already filtered through a partisan lens. Every headline becomes a battle cry—another excuse to choose sides, defend our tribe, and vilify the other. We shrink people into caricatures, place them in boxes, exaggerating what we fear, rather than seeking what we share. In Ladder to the Light, Steve Charleston—a retired Episcopal bishop and member of the Choctaw Nation—cuts through this noise. He tells of an older man waiting not for a bus, but for a parade, believing that if he waited long enough, music and joy would return. When the narrator chooses to wait with him, divided identities dissolve into common hope. Side by side, they listen—not for argument, but for music. That is where healing begins. And maybe, if we choose to wait together—with open hearts and listening ears—we’ll find that the music never truly stopped. That is my hope for all of us.

Catherine Winkworth
(1827-1878)

Thanks for returning to this space again this week! We are turning the corner into July and have reached the 14th Sunday in Ordinary Time. We celebrate the 4th of July on Friday, a good time to think about the meaning of freedom within our Christian worldview. Among those we venerate in the ELCA calendar this week are prolific hymn translator Catherine Winkworth (d. July 1, 1878) and Czech reformer and martyr Jan Hus (d. July 6, 1415). Hus, a precursor to Luther, died an especially tragic death.

My reflections this week will focus on the story of Naaman, the Syrian commander healed by Elisha (an alternate Old Testament reading for Pentecost 4), with commentary on how his story connects to the Gospel. Beyond that, I will provide a poem from Langston Hughes, a powerful reflection on freedom, and offer a song from my era that I hope you will appreciate. Also, take time to read my description of the Revised Common Lectionary at the end of this week’s blog.

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

Common Themes Among the Readings

PENTECOST 4
Isaiah 66: 10-14
(Or 2 Kings 5: 1-14)
Psalm 66: 1-9
Galatians 6: (1-6) 7-16
Luke 10: 1-11,16-20

The readings for the 14th Sunday in Ordinary Time (Pentecost 4) share a common thread of God’s healing, restoration, and the surprising ways divine grace is made known. Isaiah 66 and Psalm 66 celebrate God’s nurturing care and power to bring joy and renewal, even out of suffering. The story of Naaman in 2 Kings and the mission of the seventy in Luke both highlight how healing and salvation come not through status or spectacle, but through humble obedience and trust in God’s word. Galatians 6 ties these themes together by urging believers to live by the Spirit, sowing goodness and bearing one another’s burdens as signs of the new creation God is bringing into the world.

“Describe the common themes among the readings for Pentecost 4.” Copilot, 28 June 2025, Copilot website.

2 Kings 5: 1-14

5 Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master because by him the Lord had given victory to Aram. The man, though a mighty warrior, suffered from a skin disease. ²Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. ³She said to her mistress, “If only my lord were with the prophet who is in Samaria! He would cure him of his skin disease.” ⁴So Naaman went in and told his lord just what the girl from the land of Israel had said. ⁵And the king of Aram said, “Go, then, and I will send along a letter to the king of Israel.” He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. ⁶He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his skin disease.” ⁷When the king of Israel read the letter, he tore his clothes and said, “Am I God, to give death or life, that this man sends word to me to cure a man of his skin disease? Just look and see how he is trying to pick a quarrel with me.” ⁸But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.” ⁹So Naaman came with his horses and chariots and halted at the entrance of Elisha’s house. ¹⁰Elisha sent a messenger to him, saying, “Go, wash in the Jordan seven times, and your flesh shall be restored, and you shall be clean.” ¹¹But Naaman became angry and went away, saying, “I thought that for me he would surely come out and stand and call on the name of the Lord his God and would wave his hand over the spot and cure the skin disease! ¹²Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” He turned and went away in a rage. ¹³But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, ‘Wash, and be clean’?” ¹⁴So he went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.

My source for the Bible readings each week is the Bible Gateway website.

TRY LUTHER’S METHOD OF BIBLE READING

A Revision of the Lectio Divina, a method he learned in his Augustinian training

Three Steps

Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.

Luke 10: 1-11, 16-20

10 After this the Lord appointed seventy-two others and sent them on ahead of him in pairs to every town and place where he himself intended to go. ²He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. ³Go on your way; I am sending you out like lambs into the midst of wolves. ⁴Carry no purse, no bag, no sandals, and greet no one on the road. ⁵Whatever house you enter, first say, ‘Peace to this house!’ ⁶And if a person of peace is there, your peace will rest on that person, but if not, it will return to you. ⁷Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. ⁸Whenever you enter a town and its people welcome you, eat what is set before you; ⁹cure the sick who are there, and say to them, ‘The kingdom of God has come near to you. ¹⁰But whenever you enter a town and they do not welcome you, go out into its streets and say, ¹¹‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.

¹⁶“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.” ¹⁷The seventy-two returned with joy, saying, “Lord, in your name even the demons submit to us!” ¹⁸He said to them, “I watched Satan fall from heaven like a flash of lightning. ¹⁹Indeed, I have given you authority to tread on snakes and scorpions and over all the power of the enemy, and nothing will hurt you. ²⁰Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”

Reflections: The Power of the Powerless

The Jordan River, once again, is a feature of this week’s Old Testament Reading, and Elisha is a central character. Here’s a quick summary. Naaman, a respected Syrian military commander, suffers from leprosy and seeks healing after hearing from a captive Israelite girl about the prophet Elisha. Expecting a dramatic cure, Naaman is initially offended when Elisha simply instructs him—through a messenger—to wash seven times in the Jordan River. After some persuasion from his servants, Naaman humbles himself, follows the prophet’s instructions, and is miraculously healed. This passage highlights the power of God working through humility, obedience, and unexpected messengers. What to make of this unusual story about this long-ago Syrian military man?

So often when reading these stories, I find myself drawn to the peripheral players — in this case the Israelite girl. This remarkable, nameless young woman, captured in a raid and forced into servitude in Naaman’s household, sets in motion a chain of events leading to Naaman’s healing and spiritual transformation. She reminds us that God works through even the most marginalized and voiceless individuals. In a terrific commentary in the July edition of The Christian Century, Mennonite pastor Gina Burkhardt, offers the following commentary and contemporary application regarding the role of the young Israelite, “In our current political milieu, many feel powerless . . . We need the reminder that ordinary, relatively powerless people are very often the links to life-giving change for our spiritual lives. As followers of Jesus, we can imagine the healing and wholeness that our hurting world needs.”

*Landscape with Jesus and His Disciples by Jean-François Millet (c. 1667)*

This theme resonates in this week’s Gospel story from Luke 10. Jesus sends out seventy disciples with minimal provisions to proclaim the kingdom and bring healing. Their mission is marked by vulnerability and dependence, yet they return rejoicing at the power of God working through them. Jesus affirms that their authority comes not from status or strength, but from their participation in God’s mission. Together, these readings emphasize that God’s healing and power are not reserved for the mighty, but are revealed through obedience, humility, and the faithful witness of those the world might overlook. These are good words for us to hear in 2025!

Soli Deo Gloria!

Prayer Reflection: Freedom (Langston Hughes)

Freedom will not come
today, this year
Nor ever
Through compromise and fear.
I have as much right
As the other fellow has
To stand
On my two feet
And own the land.
I tire so of hearing people say,
Let things take their course.
Tomorrow is another day.
I do not need my freedom when I’m dead.
I cannot live on tomorrow’s bread.
Freedom
Is a strong seed
Planted
In a great need.
I live here, too.
I want my freedom
Just as you.

Source: The Poetry Foundation

Langston Hughes’s poem Freedom refuses to accept delay, and echoes Jesus’ own words in Luke 4:18 about release for the captives and good news for the poor. Drawing on America’s own tradition of liberty, Hughes exposes the painful distance between its ideals and the lived experience of those still waiting for justice. Read through a Christian lens, the poem takes on a prophetic urgency, calling us to recognize the image of God in every neighbor and to live into the gospel’s vision of a freedom that is real, present, and shared. My prayer for July 4th is that we live into that vision!

A Musical Offering: Here to Love You (The Doobie Brothers)

In the category of, songs that are not explicitly Christian, but reverberate with Christian themes,” the 1978 Doobie Brothers hit Here to Love You, always caught my attention (sidebar: this song immediately transports me back to my high school and college days — and yes, me and my friends loudly sang another great Doobie Brothers hit “Black Water” while driving around Fargo, but I digress!). The song reflects the Christian message of steadfast, unconditional love that mirrors God’s faithful presence through silence and struggle. Its gospel-tinged sound deepens the call not only to receive such grace but to embody it—loving our neighbors with the same steady compassion. Michael McDonald, the composer, has spoken publicly about his faith and in a Guideposts article, shared how faith helped him through periods of personal struggle and disillusionment, particularly during the height of his success with the Doobie Brothers. Enjoy!

“Here To Love You”

I’ve heard it said that the weight of the world’s problems
Is enough to make the ball fall right through space
That it ain’t even worth it to live
With all that’s goin’ wrong
Well, let me just go down as saying
That I’m glad to be here
Here with all the same pain and laughs everybody knows

Some men think they’re born to be king
Maybe that’s true
But I think passing love around
Is all we were born to do

Let them build their kingdoms
Let them make the laws for this world to heed
‘Cause you and I make life worth living
Right here in each other’s arms

I’m here to love you, baby
No more loneliness
No more emptiness
I’m here to love you

Let them build their kingdoms
Let them make the laws for this world to heed
‘Cause you and I make life worth living
Right here in each other’s arms

I’m here to love you, baby
No more loneliness
No more emptiness
I’m here to love you…

I’m here to love you

Just let me go on loving you
Don’t stop me now while I’m feeling this way..

“Here to Love You” (1976)

The Doobie Brothers are an American rock band formed in San Jose, California, in 1970, known for their rich vocal harmonies and genre-blending sound that spans rock, soul, country, and pop. They rose to prominence in the 1970s with hits like “Listen to the Music,” “Long Train Runnin’,” and “Black Water,” and later reinvented their sound with Michael McDonald’s soulful influence on tracks like “Takin’ It to the Streets” and “What a Fool Believes.” Their ability to evolve musically while maintaining a strong identity helped them earn a place in the Rock and Roll Hall of Fame in 2020. With over 40 million records sold worldwide, the Doobie Brothers remain a defining voice in American popular music.

“Provide a description of the Doobie Brothers.” Copilot, 29 June 2025, Copilot website.

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

A Reminder: The Background of the RCL

The Revised Common Lectionary, often called the RCL, is a three-year cycle (A-B-C) of Scripture readings used in worship by many Christian churches, including the Evangelical Lutheran Church in America (ELCA). It was developed in the late twentieth century by an ecumenical group called the Consultation on Common Texts, which brought together leaders from various denominations to create a shared pattern of readings. Their goal was to help congregations hear a broader range of Scripture and to foster unity across the Christian community. The RCL was officially published in 1992 and later adopted by the ELCA with the release of Evangelical Lutheran Worship in 2006. Each Sunday, the RCL offers four readings that are meant to speak to one another. The Old Testament reading and the Gospel often share a common theme, showing how God’s promises unfold across time. The Psalm serves as a poetic or emotional response to the Old Testament reading, giving voice to praise, lament, or trust. The Epistle, usually drawn from the New Testament letters, may not always connect directly to the other readings but often adds theological depth or seasonal insight. Together, these texts create a rich and layered conversation that invites worshipers into a deeper experience of Scripture and the rhythms of the church year.

29 June 2025: Pentecost 3 (13 Ordinary)

23 Jun 202523 Jun 2025 / Rykken / 2 Comments

Faithful Conversations #122

Introduction to Readers

“Eventually, all things merge into one, and a river runs through it. The river was cut by the world’s great flood and runs over rocks from the basement of time. On some of the rocks are timeless raindrops. Under the rocks are the words, and some of the words are theirs. I am haunted by waters.”
(Norman Maclean)

Rivers—and the moments of transformation they represent—have been on my mind this week, especially as I sit with the readings from 2 Kings and Luke. Norman Maclean’s words remind me how rivers quietly carry the memory of generations past. Living in a small river city, I’ve often felt that truth flow around me. The Jordan River, prevalent in this week’s first reading, isn’t just a location in Scripture—it’s a vivid symbol of change, transition, and divine encounter. In the Old Testament, it marks the line between wilderness and promise. Jacob crosses the Jabbok River (an eastern tributary of the Jordan), wrestles a man all night, and leaves limping with a dislocated hip. That crossing marks the moment he becomes Israel (Genesis 32). When the Israelites step across the Jordan in Joshua 3, they’re not just walking into new territory—after 40 years of wandering, they’re crossing into God’s fulfilled promise. The river becomes a doorway into new life. In 2 Kings, Elijah and Elisha both cross the Jordan during key moments in their prophetic journeys. Elijah walks through before being taken up to heaven. Elisha returns, parting the waters with Elijah’s cloak and carrying a double portion of his spirit. The river becomes the stage for succession, power, and calling. And in the New Testament, the Jordan deepens in meaning. Jesus steps into its waters to be baptized by John. That moment marks the start of his public ministry. The Jordan becomes not just a river, but a sign of spiritual rebirth and God’s voice of affirmation. It points toward the heart of baptism: dying to the old self, rising into new life. More to come on sacred crossings in this week’s reflection.

Thanks for your visit again this week and for your continued interaction with the Lectionary! As I am working on the blog, the news out of the Middle East is disconcerting. As Christians, we are called to be people of peace, even in times of global conflict. The U.S. bombing of Iranian nuclear sites is sobering and will be an evolving story. In part, due to our son Jake’s military journey, we have spent 25 years reacting to such stories in a personal way. Regardless of political views, our response must begin with prayer—for wisdom among leaders, protection for the innocent, and a path toward reconciliation. I found myself seeking out the words from Psalm 121, often a calming exercise for me.

There are several commemorations on our church calendar this week (you can find all 125 of them in the ELW, pages 14-17). Notably, John the Baptist (June 24) and Peter and Paul (June 29). And, important in our Lutheran heritage, we commemorate the presentation of the Augsburg Confession (1530) and Philipp Melanchthon (d. 1560) on June 25. Read more about that story here! Beyond my reflections this week, I will offer some background on the Serenity Prayer and a beautiful (and familiar) piece of music with a river theme!

Common Themes Among the Readings

PENTECOST 3
1 Kings 19: 15-16,19-21
2 Kings 2:1–2, 6–14
(alternate)
Psalm 16
Galatians 5: 1, 13-25
Luke 9: 51-62

The readings for 3 Pentecost (Year C) converge around the call to follow God with unwavering trust and bold commitment. Elijah’s mantle passing to Elisha, and Jesus’ resolute journey to Jerusalem, both illustrate the cost—and urgency—of discipleship. Galatians urges believers to walk by the Spirit, embodying freedom not as self-indulgence but as love put into practice. Psalm 16 provides the foundation for this journey, anchoring it in the assurance that God charts the path of life and holds us fast. Together, these texts call us to release what tethers us to the past, receive the Spirit’s power, and walk the sacred road of transformation.

“Describe the common themes among the readings for Pentecost 3.” Copilot, 21 June 2025, Copilot website.

2 Kings 2: 1-2, 6-14

2 Now when the Lord was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. ²Elijah said to Elisha, “Stay here, for the Lord has sent me as far as Bethel.” But Elisha said, “As the Lord lives and as you yourself live, I will not leave you.” So they went down to Bethel.

⁶Then Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he said, “As the Lord lives and as you yourself live, I will not leave you.” So the two of them went on. ⁷Fifty men of the company of prophets also went and stood at some distance from them, as they both were standing by the Jordan. ⁸Then Elijah took his mantle and rolled it up and struck the water; the water was parted to the one side and to the other, and the two of them crossed on dry ground. ⁹When they had crossed, Elijah said to Elisha, “Tell me what I may do for you before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.” ¹⁰He responded, “You have asked a hard thing, yet if you see me as I am being taken from you, it will be granted you; if not, it will not.” ¹¹As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. ¹²Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen!” But when he could no longer see him, he grasped his own clothes and tore them in two pieces. ¹³He picked up the mantle of Elijah that had fallen from him and went back and stood on the bank of the Jordan. ¹⁴He took the mantle of Elijah that had fallen from him and struck the water. He said, “Where is the Lord, the God of Elijah? Where is he?” He struck the water again, and the water was parted to the one side and to the other, and Elisha crossed over.

My source for the Bible readings each week is the Bible Gateway website.

Luke 9: 51-62

⁵¹When the days drew near for him to be taken up, he set his face to go to Jerusalem. ⁵²And he sent messengers ahead of him. On their way they entered a village of the Samaritans to prepare for his arrival, ⁵³but they did not receive him because his face was set toward Jerusalem. ⁵⁴When his disciples James and John saw this, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” ⁵⁵But he turned and rebuked them. ⁵⁶Then they went on to another village. ⁵⁷As they were going along the road, someone said to him, “I will follow you wherever you go.” ⁵⁸And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” ⁵⁹To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” ⁶⁰And Jesus said to him, “Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God.” ⁶¹Another said, “I will follow you, Lord, but let me first say farewell to those at my home.” ⁶²And Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.”

Here is a good “refresher” on how to read the Gospels from

Source: The Bible Project

Reflections: “Reluctance and Resolve”

The connections between the Lectionary readings are sometimes difficult to discern, but that’s not the case with the passages from 2 Kings and Luke this week. Both center on moments of transition, departure, and the cost of discipleship. Here is a quick summary of both. (Note: You may see there are two “first” readings listed this week, and the 2 Kings passage is the alternate reading, but they are connected).

Elijah and the Chariot of Fire
by Giuseppe Angeli (c. 1740)

In 2 Kings, Elijah (the mentor) is about to be taken up into heaven (a dramatic scene!), and Elisha (the pupil) becomes his successor. (Sidbar: Can we all recall readers in church stumbling through this passage, confusing the names of Elijah and Elisha? But, I digress). The naming of Elisha happens earlier (1 Kings 19), but the actual transfer of authority happens in 2 Kings. Elisha’s persistence and his request for a double portion of Elijah’s spirit show his readiness to carry on the prophetic mission. The crossing of the Jordan, the parting of the waters, and the taking up of Elijah all mark a sacred transition of leadership and spiritual authority.

In Luke 9, Jesus “sets his face toward Jerusalem” (verse 53) signaling the beginning of his journey toward the cross. Like Elijah, he is moving toward a moment of departure. Along the way, Jesus encounters would-be followers, but he challenges them with the cost of discipleship—no turning back, no delay, no divided loyalties (verses 60-62). His words echo the urgency and total commitment seen in Elisha’s response to Elijah.

What are the takeaways for those of us navigating the world of 2025? Let me return to my musings on rivers and especially the Jordan River. While working through the 2 Kings reading, I stumbled on a wonderful analysis offered by theologian Kimberly D. Russaw of Pittsburgh Theological Seminary. She highlights the Jordan River as a metaphor in our lives that I find an especially compelling: “What situation do we need to cross over or resolve in order to move into the next phase of our life? What hard thing must we confront to live fully and freely in our ministry?” In Elisha’s case, one senses both reluctance and resolve as he witnesses his vaunted mentor riding that chariot to a different reality — a moment of truth. The disciples traveling with Jesus are experiencing the same thing — reluctance and resolve. This young Jewish man is heading toward the fulfillment of his destiny, and they aren’t quite sure if they’re ready to take those next steps. Those next steps are always difficult. Again, from Kimberly Russaw: “When we cross our Jordan Rivers, we should possess something different—something that will help us in our earthly ministry. We should also understand aspects of our ministry because we will have witnessed someone else doing something similar.” My prayer for all of us going forward is that we find that resolve and cross those rivers, doorways to a new life, more deeply and spiritually blessed!

Soli Deo Gloria!

The Serenity Prayer: Reinhold Niebuhr

Background: Most people think the Serenity Prayer started with AA, but it actually goes back to theologian Reinhold Niebuhr (1892-1971) in the 1930s. One of his students, Winnifred Wygal (1884-1972), wrote it down and helped spread its popularity through the YWCA. Over time, the prayer made its way into a World War II chaplain’s prayer book, and by the early 1940s, it landed in Alcoholics Anonymous—and that’s when it really stuck. The prayer found its way to me 31 years ago through a counselor who walked with me during a time of deep personal reckoning. It has been part of my daily ritual ever since.

God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference.

A Musical Offering: “Down in the River to Pray” (author unknown)

Down in the River to Pray

As I went down in the river to pray
Studying about that good ol’ way
And who shall wear the starry crown?
Good Lord show me the way

O sisters, let’s go down
Let’s go down, come on down
O sisters, let’s go down
Down in the river to pray

As I went down in the river to pray
Studying about that good ol’ way
And who shall wear the robe and crown?
Good Lord show me the way

O brothers, let’s go down
Let’s go down, come on down
Come on brothers, let’s go down
Down in the river to pray

As I went down in the river to pray
Studying about that good ol’ way
And who shall wear the starry crown?
Good Lord show me the way

O fathers, let’s go down
Let’s go down, come on down
O fathers, let’s go down
Down in the river to pray

As I went down in the river to pray
Studying about that good ol’ way
And who shall wear the robe and crown?
Good Lord show me the way

O mothers, let’s go down
Come on down, don’t you wanna go down?
Come on mothers, let’s go down
Down in the river to pray

As I went down in the river to pray
Studying about that good ol’ way
And who shall wear the starry crown?
Good Lord show me the way

O sinners, let’s go down
Let’s go down, come on down
O sinners, let’s go down
Down in the river to pray

As I went down in the river to pray
Studying about that good ol’ way
And who shall wear the robe and crown?
Good Lord show me the way

“Down in the River to Pray”

“Down in the River to Pray” is a deeply spiritual American folk song with roots that stretch across traditions—African American spirituals, Appalachian hymns, and Southern gospel all claim a piece of its heritage. The earliest known version, titled “The Good Old Way,” appeared in the 1867 collection Slave Songs of the United States, contributed by George H. Allan of Nashville. Its lyrics evoke baptismal imagery and a longing for divine guidance, often interpreted as both a literal call to faith and a coded message of hope and escape during slavery—walking in the river could mask scent from tracking dogs, and the “starry crown” may allude to navigating by the stars. As I have listened to it this week, two things stand out: first, the pace of the song raises an image of people gracefully walking, and two, the sense of spiritual resolve embodied in the lyrics.

The Atlanta Master Chorale is a nationally recognized choral ensemble based in Atlanta, Georgia, known for its rich, expressive sound and deeply spiritual performances. Founded in 1985 as the Gwinnett Festival Singers, the group evolved into Atlanta Sacred Chorale under the leadership of Dr. Eric Nelson in 2000, and later adopted its current name to reflect its artistic growth and broader reach. Their mission, “to lift the spirit through choral artistry,” is evident in their diverse repertoire, which spans Renaissance motets, spirituals, gospel, and newly commissioned works.

Source: exploregeorgia.org

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

News from our Episcopal Brothers and Sisters in Massachusetts!

This story from Massachusetts caught my attention this week. You may recall that the ELCA officially repudiated the Doctrine of Discovery in August 2016 during its Churchwide Assembly. The resolution passed with overwhelming support—912 to 28—making the ELCA the second major U.S. denomination to take this step — the Episcopalians were first in 2009. The Doctrine of Discovery refers to a series of 15th-century papal decrees that gave Christian colonizers theological and legal justification to claim lands inhabited by non-Christians.

Note: The ELCA has a strong ecumenical vision rooted in the Augsburg Confession’s emphasis on unity where the Gospel is “rightly preached and the sacraments rightly administered.” We are in full communion with the denominations listed below—meaning we recognize each other’s sacraments and ministries, and can exchange clergy and worship together. These partnerships are grounded in a shared confession of faith and a commitment to unity in diversity: Reformed Church in America (1997), United Church of Christ (1997), The Episcopal Church (1999), The Moravian Church (1999), The United Methodist Church (2009).

22 June 2025: Pentecost 2

16 Jun 202516 Jun 2025 / Rykken / Leave a comment

Faithful Conversations #121

Introduction to Readers

“The church meets to imagine what our lives can be like if the gospel were true.” ~ Walter Brueggemann

God calls us to imagine a better future. In June 2025, that call feels especially urgent. Let me explain. The death of Walter Brueggemann two weeks ago stirred me to return to his writings, especially those that speak of imagination as a tool of faith. Brueggemann challenged the Church to resist the forces that numb and divide us, and to dream boldly in the Spirit of the prophets. And just as I began writing this week’s blog posting, I learned of the heartbreak in Brooklyn Park, Minnesota (Saturday 14 June). With family members who live there, the sorrow feels close to home. I hold this grief in tandem with Brueggemann’s vision, asking what it means to live as if the gospel is true. May we dare to imagine more—and may God carry those who have suffered an unspeakable tragedy. I will revisit imagination-inspired faith in my reflections on this week’s passage from Galatians.

Thanks for taking some time in the space again this week! We are in Ordinary Time, the longest season in the Church calendar, but don’t let the name fool you—it’s anything but boring. The word “ordinary” comes from ordinal, meaning “counted,” because the Sundays are numbered (like the 12th Sunday in Ordinary Time). It comes in two parts: the first begins after Epiphany and ends before Lent, and the second starts after Pentecost and runs until Advent. Unlike the dramatic seasons of Christmas or Easter, Ordinary Time focuses on the day-to-day life and teachings of Jesus, inviting us to grow in faith, discipleship, and spiritual maturity. Think of it as the Church’s “green season”—a time for steady growth, reflection, and living out the gospel in ordinary moments. Along with this week’s reflections, I’m offering a prayer reflection and musical selection that will hopefully prompt peace in the midst of the turmoil of our times.

Common Themes Among the Readings

PENTECOST 2

Isaiah 65: 1-9
Psalm 22: 19-28
Galatians 3: 23-29
Luke 8: 26-39

These readings for Pentecost 2 in the Revised Common Lectionary are bound together by themes of divine inclusion, restoration, and transformation. Isaiah 65:1-9 reveals God’s willingness to embrace those who were once distant, demonstrating grace beyond human expectation. Psalm 22:19-28 echoes this by affirming that God’s reign extends to all nations, ensuring that even the afflicted find hope and renewal. Galatians 3:23-29 reinforces the radical inclusivity of faith, declaring that all believers—regardless of status, ethnicity, or gender—are united in Christ. Luke 8:26-39 illustrates personal transformation through Jesus’ healing of the possessed man, showing how divine intervention restores dignity and reintegrates the outcast into community. Together, these passages emphasize God’s unwavering commitment to redemption, breaking barriers and inviting all into His promise.

“Describe the common themes among the readings for Pentecost 2.” Copilot, 12 June 2025, Copilot website.

Background video on Galatians from the Bible Project — check it out!

Galatians 3: 23-29
²³Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. ²⁴Therefore the law was our disciplinarian until Christ came, so that we might be reckoned as righteous by faith. ²⁵But now that faith has come, we are no longer subject to a disciplinarian, ²⁶for in Christ Jesus you are all children of God through faith. ²⁷As many of you as were baptized into Christ have clothed yourselves with Christ. ²⁸There is no longer Jew or Greek; there is no longer slave or free; there is no longer male and female, for all of you are one in Christ Jesus. ²⁹And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.

Note on Sourcing: I utilize Bible Gateway for the scripture passages cited each week.

Reflections: “Faith and Imagination”

Like so much of scripture, context is key to understanding what we are reading. Paul likely wrote Galatians between 47 and 50 CE, during or just after his first missionary journey. It was a moment of intense debate over the inclusion of Gentiles in the Christian movement. Christianity, recall, began as a Jewish messianic movement, but as it spread beyond Israel, conflicts arose over whether non-Jewish believers needed to follow Jewish customs (like circumcision and dietary laws). This controversy came to a head in Acts 15, where church leaders debated whether Gentiles should be required to observe the Torah’s laws (found in the first five books of the Old Testament). Some Jewish Christians insisted that Gentiles must follow these practices to be fully part of God’s covenant family, while Paul argued that faith in Christ alone was sufficient. His letter to the Galatians was written in response to Judaizers—Jewish Christians who were pressuring Gentile believers to adopt Jewish customs. You can feel his frustration throughout the book!

Galatians 3:23–29 brings us to the heart of the Christian story: faith has arrived, and the law no longer defines us. Once, the law guided and instructed, but now baptism clothes us in Christ, transforming our identities! Paul declares, “There is no longer Jew or Greek, slave or free, male and female.” The divisions that once separated people no longer hold power—a radical claim in his time and just as revolutionary today. If we take this seriously, we must see every person as equally beloved, fully included, and truly part of the body of Christ.

And that brings me back to Walter Brueggemann and his challenge. He urges the Church to ignite imaginations through the Holy Spirit, inspiring people not just to read the gospel but to embody it in their lives — to offer hope in a troubled world. As a counter-cultural people, we must reveal what life looks like when love—not hierarchy—leads the way. Now, more than ever, is the time to live this truth.

Soli Deo Gloria!

Prayer Reflection: Finding Hope and Strength in Turbulent Times

The story of Hercules wrestling Antaeus is a classic myth about strength and strategy. Antaeus, a giant and son of Gaia (Earth) and Poseidon, was invincible as long as he remained in contact with the ground. He challenged all travelers to wrestling matches, always winning and using their skulls to decorate a temple. When Hercules encountered Antaeus, he realized that the giant’s power came from the earth. Instead of continuing to throw him down, Hercules lifted Antaeus into the air, cutting off his connection to the ground. Without his source of strength, Antaeus weakened, and Hercules was able to crush him to death. (“Describe the myth of Hercules wrestling with Antaeus.” Copilot, 13 June 2025, Copilot website).

I ran across this beautiful interpretation of the Hercules/Antaeus myth by Glenn Clark — widely applicable and so fitting for our present circumstances!

“We, who are not children of Earth but children of God, could learn much from the lesson of Antaeus. We too, whenever troubles cast us back upon the bosom of our Father, rise with renewed strength. But just as Antaeus let Hercules, who was smaller in stature than he, lift him away from the source of his power, so circumstances, infinitely small and trivial, may drag us away from God. Troubles, misfortunes, disappointments, and handicaps, if they but throw us back upon God, if they merely give us opportunity of bringing into play our God-directed imagination and our heaven-blessed sense of humor, may become converted into marvelous good fortune. For trouble, if it merely turns us to God and hence renews our strength, ceases to be evil, and becomes good; it becomes the best thing that could possibly come to us, next to God Himself. For our growth in power and happiness depends upon the number of seconds out of each twenty-four hours that we are resting in God.”

Source: The Soul’s Sincere Desire
(Glenn Cark)

*Medici Villa of Castello, Florence, Italy. Detail of Fountain of Hercules and Antaeus (1538-1565) by Bartolomeo Ammannati*.

A Musical Offering: “You Are the New Day” (John David)

One of the things that has become clear to me in recent times, is that as Christians we are called to be purveyors of hope within our communities. This has been a theme of conversations with Pastor Jen in recent weeks. To do that, of course, we have to maintain our own sense of well-being. This song, though not overtly Christian, expresses the power of hope that is ours in Jesus Christ.

You are the new day

You are the new day
I will love you more than me
And more than yesterday
If you can but prove to me
You are the new day

Send the sun in time for dawn
Let the birds all hail the morning
Love of life will urge me say
You are the new day

When I lay me down at night
Knowing we must pay
Thoughts occur that this night might
Stay yesterday

Thoughts that we as humans small
Could slow worlds and end it all
Lie around me where they fall
Before the new day

One more day when time is running out
For everyone
Like a breath I knew would come I reach for
The new day

Hope is my philosophy
Just needs days in which to be
Love of life means hope for me
Borne on a new day
You are the new day

“You Are the New Day”

John David wrote You Are the New Day in 1978 during a time of deep concern about the state of the world—particularly the threat of nuclear war. He later shared that he composed the song in a moment of quiet reflection, hoping to express a longing for peace, renewal, and the fragile hope that each new day brings. Though David was known for his work in rock music, this song emerged as a gentle, hymn-like meditation. Its message—centered on love, life, and the possibility of change—struck a chord far beyond its original context.

The Singapore Symphony Youth Choir (SSYC) is an ensemble of young singers aged 17 to 28, performing under the umbrella of the Singapore Symphony Orchestra. Founded in 2016, the SSYC builds on the success of the Singapore Symphony Children’s Choir and offers older youth a platform to continue their choral journey with artistic excellence and expressive depth. At the helm is Wong Lai Foon, a seasoned choirmaster and educator who has shaped Singapore’s choral landscape for nearly two decades. They are impressive!

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Recent News From Luther Seminary in St. Paul!

“After engaging in careful consideration and faithful conversation about Luther Seminary’s important mission and future, the seminary’s board of directors voted unanimously to begin the process to shift to a more nimble model and divest from its current physical campus in Saint Paul. Luther Seminary will initiate a process to seek new space in the Twin Cities area that aligns with its needs going forward and helps maintain the seminary’s enduring commitment to ensuring Christian leaders are equipped for the realities of ministry today and into the future.”

Read the full article here!

29 May and 1 June 2025: Ascension and 7 Easter

26 May 202526 May 2025 / Rykken / 1 Comment

Faithful Conversations #118

Introduction to Readers

“People who’ve had any genuine spiritual experience always know that they don’t know. They are utterly humbled before mystery. They are in awe before the abyss of it all, in wonder at eternity and depth, and a Love, which is incomprehensible to the mind.”
~ Richard Rohr (Franciscan Priest)

Monday marks the 36th day of Eastertide, the sacred 50-day journey from Easter Sunday to Pentecost on June 8. Throughout these seven weeks, the Lectionary readings highlight resurrection, renewal, and the Church’s early expansion. This week, the opening quote from Christian mystic Richard Rohr resonated deeply with me, especially as Thursday approaches—the day that commemorates the Ascension of our Lord. After His Resurrection, Jesus walked the earth for 40 days before ascending into heaven, a moment of profound mystery (Acts 1: 1-11 and Luke 24: 44-53). The Ascension serves as a bridge between heaven and earth, mortality and eternity. Across Christian traditions, it remains a cornerstone of faith and worship, intricately tied to eschatology—the belief in Christ’s second coming — a connection we have with Christians across time since that incredible moment.

Ascension of Christ
Albertino Piazza
(1490–1528)

Some quick background. Since the earliest days of Christianity, believers have celebrated the Feast of the Ascension—also known as Ascension Day or Holy Thursday—to honor Jesus’ bodily ascent into heaven, as recorded in Luke’s Gospel. By the 4th century, Christians, particularly in the Eastern Church, widely observed the feast, and by the 6th century, the Western Church formally established it. Traditionally held forty days after Easter, Ascension Day falls on a Thursday, though some denominations move it to Sunday to allow more worshippers to take part. Over time, churches have deepened the celebration with processions, prayers, and solemn services. More than a historical event, Ascension Day proclaims Christ’s heavenly reign and his promise to return in glory, filling believers with hope and anticipation.

This day is highlighted in the Lectionary (one of several beyond Sundays), but my sense is that it goes by without much notice. In our various books of worship prior to the 1978 green hymnal, the calendar of the church year received more emphasis than in our new versions. If you are 65 or older, for example, the 1958 red hymnal would be familiar to you. Note the Introit and Collect for Ascension Day (below), utilized at the beginning of the worship service, words you may have heard growing up. Keep them in mind as you navigate the readings for both Ascension Day and the Seventh Sunday of Easter.

INTROIT
“Ye men of Galilee, why stand ye gazing up into heaven? Hallelujah! This same Jesus which is taken up from you into heaven, shale come in like manner as ye have seen Him go into heaven: Hallelujah! Hallelujah!”
(drawn from Acts 1: 11)

COLLECT
“Grant we beseech Thee, Almighty God, that like as we do they only-begotten Son, our Lord Jesus Christ, to have ascended into the heavens; so may we also in heart and mind thither ascend, and with him continually dwell; who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.

Thanks for visiting this space again and for your continued interest in exploring the Lectionary! We have two notable commemorations this week: John Calvin, Renewer of the Church, died on 27 May in 1564. And the visit of Mary to Elizabeth is marked on Saturday, 31 May (The image on the left, The Embrace of Elizabeth and the Virgin Mary (c. 1191), is from a church in Macedonia). This week, my reflections center on a significant historical milestone—the 1700th anniversary of the Council of Nicaea (May–August, 325 CE), a pivotal moment in Christian history. I invite you to explore how this event connects with the readings assigned for both Thursday and Sunday. And one note: I include links out for further information and they are in bold print and italicized.

Common Themes Among the Readings

Ascension of Our Lord
Acts 1: 1-11
Psalm 47
Ephesians 1: 15-23
Luke 24: 44-53

7 Easter
Acts 16: 16-34
Psalm 97
Revelation 22:14,
16-17, 20-21
John 17: 20-26

These four scripture passages convey the profound significance of Christ’s Ascension. Acts 1:1-11 portrays the moment of Jesus’ departure from Earth, as He ascends into heaven, promising the disciples the Holy Spirit and affirming His return. Luke 24:44-53 recounts the same event, emphasizing Jesus’ final words of blessing and commissioning to His followers. Ephesians 1:15-23 expands on the cosmic implications of Christ’s Ascension, depicting His exaltation above all powers and authorities, with believers as beneficiaries of His glorious inheritance. Psalm 47 serves as a poetic celebration of God’s sovereignty and kingship, resonating with the themes of triumph and exaltation present throughout the Ascension narrative.

The readings for the 7th Sunday of Easter emphasize themes of liberation, divine authority, and the promise of salvation. In Acts 16:16-34, Paul and Silas experience both persecution and miraculous deliverance, demonstrating God’s power to free and transform lives. Psalm 97 celebrates God’s reign with imagery of justice and righteousness, affirming divine sovereignty over all creation. Revelation 22 and John 17 point to Christ’s ultimate fulfillment of salvation, inviting all to partake in the water of life and highlighting the unity of believers in God’s love.

Reflection: “being of one substance”

Christian denominations like the ELCA actively shape their core beliefs and cultivate theological unity. They immerse believers in the Church’s rich historical traditions, preserving and passing down the faith that has endured since early Christianity. Creeds enunciate complex doctrines, transforming them into accessible teachings that strengthen spiritual formation through worship and instruction. As catalysts for ecumenical dialogue, creeds foster unity among diverse Christian traditions, building connections despite theological differences. Ultimately, they anchor churches in shared doctrine while forging lasting bridges across generations and denominations. The three great ecumenical statements of faith within Christendom are the Apostles’, Nicene, and Athanasian Creeds. The ELCA affirms all three as foundational expressions of our faith, and all are recognized in the ELCA’s governing documents and Lutheran confessional writings compiled in the Book of Concord. We recite the Apostles’ Creed every Sunday and the Nicene Creed occasionally. (Sidebar: I do not recall ever having used the Athanasian Creed. In fact, you will not find it in the ELW, our current hymnal, which seems surprising — a story for another day!).

Let’s do a bit of time-tripping regarding the second of those belief statements, the Nicene Creed. As mentioned in my introduction, the summer of 2025 marks the 1700th anniversary of the famous meeting that produced this creed, the Council of Nicaea. From May through August of 325 CE, bishops from across the Roman Empire gathered in Nicaea, near Lake Ascanius in modern-day Turkey, to settle a major dispute about Christ’s nature. Arius, a priest from Alexandria, argued that Jesus was created and not fully divine, while others, like Athanasius (think Athanasian Creed), insisted he was equal to the Father. As the debates intensified, tensions ran high, and according to legend, St. Nicholas of Myra (yes, THAT St. Nicholas!) became so enraged by Arius’ arguments that he slapped or punched him in the heat of the discussion, a moment that I must admit, made me laugh when I heard of it! (This dramatic act, by the way, led to Nicholas being temporarily removed from the council until Emperor Constantine reinstated him). Ultimately, the council rejected Arianism, declaring Jesus homoousios—of the same essence as God—and formalized this belief in the Nicene Creed. Constantine supported the decision and ordered Arius to be exiled, banning his writings and declaring him a heretic. Meanwhile, the Nicene Creed became the foundation of Christian doctrine, shaping the Church for centuries.

Icon of Arius by Greek artist Michael Damaskinos (1530–1593).

My account here is a shorthand version of a complicated debate that went on far beyond 325! (Sidebar: Professor Philip Jenkins of Baylor University has written an excellent article in the May issue of The Christian Century that you may want to explore). Suffice to say, however, the Council of Nicaea proved to be a major turning point in Christian history. The council rejected Arianism and affirmed that Jesus is fully God, just like the Father. And further, this council led to the creation of the Nicene Creed, a statement of faith that Christians still use today. The Roman Emperor Constantine wanted a stronger, united Church to help stabilize his rule (we could have a lengthy discussion if this embrace of Christianity by the state was a good thing or not, but I digress!). The council’s decisions shaped Christianity for centuries, influencing future church gatherings and theological teachings.

As you read the words of the creed below, notice the careful use of language regarding that debate about Christ’s divinity (I encourage you to read it several times this week!). The Arian controversy is like a storm that shaped Christianity forever and offers a good reminder of how history shapes our present experience. In 325 AD, church leaders gathered at the Council of Nicaea to settle a fiery debate: Was Jesus fully God, or just created by Him? They stood their ground, declaring Christ eternal and equal to the Father (“being of one substance”), a belief now woven into the fabric of Christian worship through the Nicene Creed. Even today, some groups challenge this teaching, keeping the conversation alive in theology and interfaith dialogue. The echoes of that ancient dispute still ring through churches, shaping faith, unity, and how Christians see the heart of their belief—Jesus Himself. We live within an unfinished dialogue. 1 Corinthians 13:12: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.”

Soli Deo Gloria!

*Late medieval Greek icon of Saint Nicholas slapping Arius during the Council of Nicaea, 325 CE.*

Icon from the Mégalo Metéoron Monastery in Greece depicting Arius below Constantine and the bishops.

The Nicene Creed

I believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the virgin Mary and was made man; and was crucified also for us under Pontius Pilate. He suffered and was buried. And the third day He rose again according to the Scriptures and ascended into heaven and sits at the right hand of the Father. And He wil come again with glory to judge both the living and the dead, whose kingdom will have no end.

And I believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father and the Son, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets. And I believe in one holy Christian and apostolic Church, I acknowledge one Baptism for the remission of sins, and I look for the resurrection of the dead and the life of the world to come. Amen.

Note: The Sixth World Conference on Faith and Order will be held at the St. Bishoy Monastery in Wadi El Natrun, near Alexandria, Egypt, from October 24-28, 2025. This event is part of the World Council of Churches’ (WCC) year-long commemoration of the 1700th anniversary of the First Council of Nicaea. The conference will bring together church leaders, theologians, and ecumenists from various traditions to explore the theme “Where now for visible unity?”. Discussions will focus on the interconnected aspects of faith, mission, and unity, reflecting on how the Nicene Creed continues to shape Christian identity and cooperation today.

Prayer Reflection: “Refreshing our Memory” (Henri Nouwen)

“I am struck by the fact that the prophets speaking about the future of Israel always kept reminding their people of God’s great works in the past. They could look forward with confidence because they could look backward with awe to Yahweh’s great deeds. All this seems extremely important in a time in which our sense of history is so weak…. Without anchors in its early promises and aspirations, a nation is in danger of drifting and losing direction. And not only a nation but the Church as well. It seems that progress is always connected with a refreshing of our collective memory.“

My prayer for us, prompted by Nouwen’s reflection:

God of our history and hope, You have led us through trials and triumphs, teaching us wisdom from the footsteps of those before us. Guide our hearts to honor the past, and give us courage to walk boldly into the future, trusting always in Your unfailing love. Amen.

A Musical Offering:
“Sure On This Shining Night“

When I first heard Lauridsen’s musical interpretation of James Agee’s poem, I felt God’s presence — I don’t know if that’s what the poet or Lauridsen intended, but the music and words prompted that. The imagery of kindness watching over him suggests divine care, while the line “all is healed, all is health” echoes themes of restoration and peace. His weeping for wonder mirrors the human soul’s longing for God, much like the psalmist’s awe in Psalm 8. Ultimately, the poem captures the feeling of being alone yet surrounded by the sacred, drawing the reader into a sense of divine mystery and grace. It also fits well with the quote I cited in the introduction by Richard Rohr. Enjoy!

Sure On This Shining Night

James Agee

Sure on this shining night
Of star made shadows round,
Kindness must watch for me
This side the ground.
The late year lies down the north.
All is healed, all is health.
High summer holds the earth.
Hearts all whole.
Sure on this shining night
I weep for wonder wand’ring far alone
Of shadows on the stars.

Sure on This Shining Night

Morten Lauridsen, Composer

Performed by the Concordia College Choir, Moorhead, MN

“Sure on This Shining Night” by Morten Lauridsen is a choral setting of a poem by James Agee, originally published in his 1934 collection Permit Me Voyage.

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Introduction to Bible Study

A few weeks back, I shared this link to the on-line class I put together and am reposting now as we get into the summer phase of the Lectionary. If you’re looking for a “reboot” on how to approach Bible study, take a look! Click on the photo for access!

25 May 2025: 6 Easter

19 May 202519 May 2025 / Rykken / Leave a comment

Faithful Conversations #117

Introduction to Readers

On February 3, 1943, a German torpedo struck the SS Dorchester, a U.S. Army transport ship, in the icy North Atlantic. Four chaplains—Alexander D. Goode (Jewish rabbi), George L. Fox (Methodist), Clark V. Poling (Dutch Reformed), and John P. Washington (Catholic)—guided soldiers to safety, handed out life jackets, and offered prayers. When the life jackets ran out, they gave up their own and remained aboard, linked arm in arm, praying and singing hymns as the ship sank—a lasting testament to unity and courage.

As Memorial Day weekend and the 6th Sunday in Easter intersect, the story of the four chaplains feels especially poignant. My father, Thor—aka “Unk”—joined the Army at 19 in 1943, flying 49 missions as a tail-gunner on a B-25 Mitchell in the Italian Theater. His pocket New Testament, inscribed by the Commander-in-Chief, remains a cherished possession, and his dog tags bore his Lutheran identity. Among other things, World War II reshaped interfaith relations, uniting Protestant, Catholic, and Jewish communities under a shared identity, with freedom of religion standing among the FOUR FREEDOMS that defined the war effort. Unk often said military service expanded his world beyond his northern small-town roots. This week, take time to pray for those who serve and honor those whose lives ended on some distant field of battle. I’ve included a haunting piece of music in my blog that I believe you’ll find moving.

*“The Dream of St. Helena” by Paolo Veronese (1528 – 1588)*

Monday marks day 29 of Eastertide, meaning the celebration of Pentecost (8 June) is 21 days away. We have three commemorations noted in our calendar this week (pages 14-17 of the ELW): Helena, mother of Constantine (died on 21 May c. 330), and scientists Nicolaus Copernicus and Leonhard Euler (both died on 24 May 1543 and 1783 respectively). Emperor Constantine’s conversion to Christianity in 312 CE led to the Edict of Milan in 313, granting religious tolerance to Christians. He actively supported the Church, commissioning Christian buildings, including the original St. Peter’s Basilica and convening the Council of Nicaea in 325 to address theological disputes and establish foundational doctrines. If interesting, read more about his mother, Saint Helena here! And, as always, thanks for visiting this space again this week. I consider each blog entry an unfinished dialogue, and my hope is that you read them in that spirit. I offer them with humility — the more I learn, the more I understand how much I do not know! My reflection this week will focus on the story of Lydia’s conversion as recounted in Acts 16.

Common Themes Among the Readings

6 Easter

Acts 16: 9-15
Psalm 67
Revelation 21: 10, 22-22:5
John 14: 23-29

The readings for the sixth Sunday in Easter emphasize divine guidance, inclusion, and peace. In Acts 16, Paul follows a vision that leads him to Lydia, whose open heart exemplifies God’s call to all people. Psalm 67 echoes this theme, celebrating God’s blessings reaching every nation, while Revelation 21 paints a vision of a radiant, welcoming city where God’s presence illuminates all. John 14 reinforces this promise, as Jesus assures his followers of the Spirit’s guidance and the peace that transcends earthly troubles.

Focus: Acts 16: 9-15: Lydia’s Conversion

⁹During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” ¹⁰When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. ¹¹We therefore set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, ¹²and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. ¹³On the Sabbath day we went outside the gate by the river, where we supposed there was a place of prayer, and we sat down and spoke to the women who had gathered there. ¹⁴A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. ¹⁵When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us.

“The Lord opened her heart to listen eagerly to what was said by Paul.“

Reflections: “Divine Guidance”

Several women in the New Testament make short, seemingly random appearances, yet profoundly speak to us across time. Three examples (among many others) are Anna the prophetess (Luke 2:36–38) who recognizes Jesus as the Messiah when he is presented at the temple, the unnamed woman (Mark 5:25–34) who reaches out in faith to touch Jesus’ cloak, demonstrating the power of belief and healing, and Pilate’s wife (Matthew 27:19) who warns her husband about condemning Jesus, offering a rare glimpse of moral insight in the trial narrative. And let’s add the intriguing encounter between Lydia and Paul to that list.

THE CONTEXT: Paul’s second missionary journey (49–52 CE) helped spread Christianity into Europe for the first time. He traveled through Greece, preaching in cities like Philippi, Thessalonica, Athens, and Corinth, where he gained converts but also faced opposition. In Philippi, he baptized Lydia and was miraculously freed from prison, while in Athens, he debated Greek philosophers about faith. His journey relied on Roman roads and sea routes, making travel easier despite frequent conflicts over Gentile believers. Lasting about three years, this trip built strong Christian communities that later received his letters of guidance and encouragement.

*Lydia of Thyatira by Harold Copping (1863-1932)*

THE STORY: Acts 16:9-15 describes a pivotal moment in Paul’s missionary journey, where he receives a vision of a man from Macedonia pleading for help. This vision leads Paul and his companions to change course and travel to Macedonia, marking the spread of Christianity into Europe. Upon arriving in Philippi, a Roman colony, Paul and his group seek out a place of prayer and encounter Lydia, a merchant dealing in purple cloth. Lydia is described as a worshiper of God, and as she listens to Paul’s message, her heart is opened by the Lord. She and her household are baptized, and she offers hospitality to Paul and his companions. (Postscript: Acts 16: 16-40 is worth a few moments of your time — a crazy story! Paul and Silas got thrown into prison for ruining a lucrative fortune-telling business, but instead of sulking, they turned the jail into a midnight worship concert—which was so powerful that an earthquake broke open the doors. The terrified jailer, ready to end it all, was stopped by Paul, who instead converted him and his entire household on the spot. By morning, the magistrates tried to quietly dismiss them, but Paul pulled the “I’m a Roman citizen” card, forcing them into an awkward public apology before strolling out of town like a seasoned evangelist with diplomatic immunity. And where did they go? Back to Lydia’s home!).

WHO WAS LYDIA? Lydia is primarily known by her given name, but she has been referred to by a few descriptive titles, notably “The Woman of Purple.” Some traditions, including the ELCA, honor here due to her important role in early Christianity (we commemorate her as a “witness to the faith,” along with Phoebe and Dorcas, on 27 January). Lydia was a successful merchant of purple cloth, a luxury item associated with wealth and royalty, and she likely held considerable influence in her trade. Originally from Thyatira, a city known for its dye industry, she emigrated to Philippi, where she became a God-fearer, meaning she worshiped the God of Israel without fully converting to Judaism. When Paul met her by the riverside, she listened intently, and God opened her heart to receive the Gospel, leading to her baptism along with her household. She then offered hospitality to Paul and his companions, making her home a center for early Christian gatherings, possibly the first church in Europe (sidebar: The church of Thyatira is mentioned in Revelation 2:18-29, where Jesus addresses it as one of the seven churches of Asia Minor. Thyatira was a small but prosperous city, known for its trade guilds, including those involved in dyeing fabrics—possibly linking it to Lydia, the seller of purple cloth from Acts).

WHAT SHOULD WE TAKE AWAY FROM THE LYDIA STORY? Two things stand out to me. First, there is the issue of divine guidance. Paul’s nighttime vision (verse 9) directs him to Macedonia, no small matter. Paul often comes across to me as an anxious (even tortured) soul, but when something became clear to him, he proceeded with great courage and intensity. Much will come from that trip for Paul, his companions, and the people they encounter. Second, we learn that God opened Lydia’s heart (verse 14), a reminder of the notion of what some in the faith community refer to as Effectual Calling, the irresistible work of God in drawing people to salvation—it’s not just an invitation, but a divine summons that guarantees a response.** Lydia’s example is important for us to think about. Do we leave ourselves open to God’s call to spread the Gospel? Lydia’s openness to Paul’s message and her willingness to support his mission reflect the transformative power of faith and generosity, a timeless lesson for all of us!

Soli Deo Gloria!

** For futher discussion: Calvinism, for example, places great emphasis on effectual calling. As Lutherans, the notion of “being called” is central, and we certainly emphasize God’s role in salvation. Luther taught that humans are bound by sin and cannot choose God on their own, aligning with the idea that faith is a gift. However, he focused more on vocation, believing that God calls people to serve Him in all aspects of life, not just in salvation. While he affirmed that God initiates faith, he didn’t frame it in the strict irresistible grace model found in Calvinism. He was more about God’s calling in daily work and service, rather than a predetermined, irresistible summons to salvation.

Prayer Reflection: “Living in the Light” (Henri Nouwen)

Dutch Theologian Henri Nouwen (1932-1996)

Lord Jesus,
I come to you to enter into the mystery of your way – the way of discipleship, the way that leads from the cross to new life. It is not an easy way, but it is a way of peace and joy. Help me to be here with a heart open to suffering, a mind open to understanding, and a will ready to follow. There are many struggles and I will always have many struggles, but with you, O Lord, I am living in the Light. With you, O Lord, I am moving more and more toward life. With you, O Lord, I know I am safe. Let me celebrate my life in a spirit of gratitude. Grateful that I am here and grateful you are my God. Amen.

(Source: Daily Meditations, 16 May 2025. Henri Nouwen Society).

A Musical Offering: “Mansions of the Lord”

Lyrics: Mansions of the Lord
To fallen soldiers let us sing,
Where no rockets fly nor bullets wing,
Our broken brothers let us bring
To the Mansions of the Lord

No more bleeding, no more Fight
No prayers pleading through the night
Just Divine embrace,
Eternal light,
In the Mansions of the Lord

Where no mothers cry
And no children weep,
We will stand and guard
Though the angels sleep,
All through the ages safely keep
The Mansions of the Lord

“Mansions of the Lord” is a solemn hymn honoring fallen soldiers. It was written by Randall Wallace and composed by Nick Glennie-Smith for the 2002 film We Were Soldiers, which told the story of the Battle of Ia Drang in Vietnam. The use of the term “mansions” in the title is clearly a reference to John 14:2 (King James version): “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.”

During our son Jake’s time at West Point (2004-2007), we had the opportunity to worship there in a couple of settings and had the privilege of hearing great music!

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Memorial Day weekend will be the kick-off for our Hatfield Services and there will be no in-town service this weekend! Join us at the lake!

18 May 2025: 5 Easter

12 May 202513 May 2025 / Rykken / Leave a comment

Faithful Conversations #116

Introduction to Readers

It’s been quite a week in the world of Christendom! After two days and four ballots, Cardinal Robert Prevost was selected as the 267th Pope, the first time an American has held the position (he is also a citizen of Peru). Of the roughly 2.6 billion Christians worldwide, 1.2 billion (48%) are Catholic, making Leo instantly the most identifiable Christian leader in the world. Globally, 619 million Christians are in the Protestant camp, including 110 million who call ourselves “Lutherans” (To put that in perspective, the ELCA represents slightly more than 2.5% of the global Lutheran population). To further explore numbers, there are 5.3 million Lutherans in the United States, and roughly 3 million of them are members of an ELCA congregation.

My sense over the past few days is that Pope Leo’s first moments presented a joyful and ecumenical aura. Regular blog readers will note that my father’s example is ever-present for me and a defining mark of his 50-year ministry was a commitment to ecumenical efforts within Christianity. Unk enjoyed healthy dialogue with colleagues across denominations in every community he served, and especially Catholic priests. As a tag-along, I witnessed so many interesting conversations in that regard. His impulses reflected the traditions of what became the ELCA in 1988, and we should celebrate that more than we do. We currently share communion, for example, with the following bodies: the Presbyterian Church (USA), the Reformed Church in America, the United Church of Christ, The Episcopal Church, The Moravian Church, and the United Methodist Church. Beyond that, the ELCA has an important global reach.**

**The ELCA reach is extensive. We are members of Churches Beyond Borders, a coalition that includes the the Evanglical Lutheran Church in Canada, The Episcopal Church, and the Anglican Church of Canada. More broadly, the ELCA is a member of the World Council of Churches (WCC), the Lutheran World Federation (LWF), the National Council of Churches (NCC), Churches Uniting in Christ (CUIC), and Christian Churches Together (CCT).

We are three weeks into the period of Eastertide, the 50 days between Easter (April 20) Pentecost (June 8). Acts, Revelation, and John’s Gospel are receiving much attention in the Year C readings, giving us a great opportunity to learn more about each book. My reflections this seek will focus on the Revelation passage and included a video for some background on that. In addition, I’m including a poem/prayer from Jane Joyce Wilson and a rich musical piece called Earth Song. As always, thanks for your continued interest in exploring the Lectionary readings each week!

“Therefore, without fear, united hand in hand with God and among ourselves, we move forward. We are disciples of Christ. Christ precedes us. The world needs his light. Humanity needs him as the bridge to allows it to be reached by God and by his love.”

Cardinal Robert Prevost in his first speech as Pope Leo XIV

The leader of the ELCA, Bishop Elizabeth Eaton, joined other Christians leaders in welcoming the new Pontiff: “We pray that the Holy Spirit will sustain Pope Leo XIV for the ministry to which he has been called, and will strengthen us all in our vocations as bridge-builders and as witnesses to God’s love for all people and creation.”

Common Themes Among the Readings

5 Easter

Acts 11: 1-18
Psalm 148
Revelation 21: 1-6
John 13: 31-35

Look for the following themes in the Easter 5 Readings: inclusion, renewal, and love. In Acts 11, Peter learns that God’s grace extends beyond traditional boundaries, welcoming all people into faith. Revelation 21 speaks of a new creation, where God dwells among humanity, bringing healing and restoration. Psalm 148 and John 13 reinforce the call to praise and love, reminding believers that God’s presence transforms the world through unity and compassion.

Focus: Revelation 21: 1-6

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. ²And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. ³And I heard a loud voice from the throne saying,

“See, the home of God is among mortals.
He will dwell with them;
they will be his peoples,
and God himself will be with them and be their God;
⁴he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away.”

⁵And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” ⁶Then he said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water as a gift from the spring of the water of life.

For the context of this passage, take time to watch this excellent background video!

Reflections: “I am making all things new”

Let me start with a quick story. Johann Georg Rapp (1757-1847) was no ordinary preacher—he was a spiritual disruptor, shaking off Lutheranism in Germany like dust from his feet, convinced it had lost its way and fallen into the grip of state control. With his eyes set on prophecy, he led his devoted flock across the Atlantic in 1803, carving out a New Jerusalem in the American wilderness. The Harmony Society was no half-hearted congregation—it was a self-sufficient, celibate, fiercely disciplined movement, grinding out industry and waiting for the heavens to split open with Christ’s return. Rapp’s take on Revelation 20-21 was pure pre-millennial urgency—his people weren’t making casual predictions, they were living on the edge of eternity on the American frontier. Though he never thundered in revival tents, his movement pulsed with the raw energy of the Second Great Awakening, blending faith, prophecy, and industry into a bold experiment in millennial expectation. (Sidebar: Rapp’s Harmony Society, rooted in Germany, and Han Nielson Hauge’s revival movement in Norway both fostered self-sufficient communities, though Rapp’s followers embraced communal living and celibacy, while Haugeans focused on lay preaching and social reform. Both were rooted in pietism. Our parish — ELC in Black River Falls — had Haugean influence in its early years).

Any number of spiritual movements across the centuries have predicted (and they have all been wrong) that Christ’s return is imminent, and in fact, can be pegged to a specific date. George Rapp is one such example. He and his fervid followers believed Christ would return before the Millennium—a thousand-year reign—to establish His kingdom on earth, with a period of tribulation coming first. (Post-millennialists, both in Rapp’s time and today, believe Christ will return after the Millennium, seeing it as an era of spiritual progress where society improves through the Gospel before Christ comes for the final judgment).

And therein lies one of the great challenges prompted by the book of Revelation. Those of us reared within the ELCA tradition most likely did not have a lot of exposure to the book of Revelation growing up. The symbolic imagery, apocalyptic themes, and complex structure are challenging. And, you might wonder, where does the ELCA fit into the pre vs. post-millennialism argument? We have been described as embracing amillennialism (sorry for all the jargon!), which interprets the Millennium in Revelation symbolically rather than as a literal thousand-year reign. Amillennialists believe that Christ is already reigning spiritually through His Church and that His Second Coming will bring about the final judgment and the new creation, rather than a distinct millennial kingdom on earth. With that as a backdrop, let’s take on this week’s Revelation passage. (Sidebar: I can never read 21:1 without recalling a paper I wrote in a religion class as a freshman in college. The topic of the paper was comparing millennial movements, and I was trying to swim in water that was way over my head! The paper was returned to me with a large red “D” on it and one comment from the tough professor: “This is not a good paper.” I had to go in and meet with him on it — not a pleasant experience!)

A quick summary. Revelation 21: 1-6 describes a vision of a renewed creation, where God establishes a new heaven and earth and brings forth the holy city, the New Jerusalem, as a symbol of divine restoration. In this new reality, God dwells among humanity, offering comfort and ending sorrow, death, and pain, marking the fulfillment of His promise to redeem and renew. The passage concludes with God’s declaration—He is the Alpha and the Omega, the source of all life, and He freely gives the water of life to those who seek Him.

Statue of Jesus Christ in Bcharre, Lebanon

What should we take away from these verses? First, it is tempting with the state of our world, I must admit, to cling to the idea that at some point God is simply going to wipe everything out and start over. There is some appeal to that. But, as theologian Anna M.V. Bowden asserts in her commentary on this passage, the original language John used in verse one suggests, not the destruction of the world, but rather a departure. The first heaven and first earth have departed and a new heaven and earth are arriving. As Bowden asserts, “This scene from Revelation images heaven coming down to earth. Despite popular depictions of heaven, God comes to us. God chooses to join us. It isn’t the other way around. God, it seems, isn’t in the business of starting over.” Second, verses 3-4 offer a beautiful reminder for us. Our lives are intertwined with God. He is with us. In fact, he mourns with us. Let that sink in especially when you are carrying grief in your heart. Again, from Anna Bowden, “What God offers in this moment is not a one-way ticket out of Dodge. God offers care. God does more than simply rescue God’s people. God joins God’s people in their pain and suffering and expresses sympathy and concern for them. Just as they see God, God sees them.”

Finally, in our despairing world, verses 5-6 powerfully resonate. We have a compassionate God who is in charge and continually makes all things new. We are called to join Him in that work. Yes, the Kingdom of God is here!

Soli Deo Gloria!

Prayer Reflection and Poem: Crazy Quilt (Jane Joyce Wilson)

The Liberty Bell in Philadelphia
is cracked. California is splitting
off. There is no East or West, no rhyme,
no reason to it. We are scattered.
Dear Lord, lest we all be somewhere
else, patch this work. Quilt us
together, feather-stitching piece
by piece our tag-ends of living,
our individual scraps of love.

Jane Wilson Joyce (PhD University of Texas, Austin) retired in 2012 as Luellen Professor Emerita of Classics at Centre College in Kentucky. A classical scholar with wide-ranging interests, This poem comes from her book The Quilt Poems (1984). Retrieved from JourneywithJesus.net, 11 May 2025.

A Musical Offering: Earth Song

Lyrics: Earth Song

Sing, be, live, see
This dark stormy hour
The wind, it stirs
The scorched Earth cries out in vain
Oh war and power, you blind and blur
The torn heart cries out in pain
But music and singing have been my refuge
And music and singing shall be my light
A light of song, shining strong Hallelujah, hallelujah
Through darkness and pain and strife
I’ll sing, I’ll be, live, see Peace

Frank Ticheli is an American composer known for his orchestral, choral, and concert band works. Born in Monroe, Louisiana in 1958, he studied composition at Southern Methodist University before earning his master’s and doctoral degrees from the University of Michigan.

Earth Song is a deeply personal reflection on the turmoil and violence he witnessed in the world, particularly during the Iraq War. The piece serves as a quiet yet powerful response to conflict, offering a sense of refuge and hope through its serene melody and uplifting message. It fits well with this week’s Revelation passage and more broadly, with the tumultuous world of 2025!

Mount Royal Kantorei is an award winning mixed-voice auditioned choir based in Calgary, Alberta, affiliated with Mount Royal University’s Conservatory. Established in 1995, the choir has built a reputation for exceptional choral performances, blending traditional and contemporary classical music.

Update on “Faithful Conversations”

Join us on Sunday 18 May for informal conversation regarding the Sunday readings after church in the library — no prior preparation is necessary. This will be our last meeting until we gather again in September!

11 May 2025: 4 Easter

5 May 20255 May 2025 / Rykken / Leave a comment

Faithful Conversations #115

Introduction to Readers

“The mass of men lead lives of quiet desperation.” (Henry David Thoreau, Walden)

Thoreau’s famous line from his 1854 book resonates in 2025. Though harsh, his suggestion that many people — indeed, more than we may want to admit — settle into unfulfilled lives, accepting their circumstances rather than seeking deeper meaning or change, is worth exploring. Thoreau came to mind this week, in part, because I stumbled on a compelling essay from Arthur Brooks in The Atlantic Magazine (1 May 2025). The gist of Brooks’ message is this: Young Americans are becoming less happy, and studies show it’s a global trend, especially in wealthier nations. Traditionally, happiness dips in young adulthood and rises later in life, but now it starts low and stays low longer. A big factor is lack of strong social connections—young people with more friends tend to follow a healthier happiness curve. Another key factor is declining religious participation, which is linked to a loss of meaning in life. Wealth may reduce reliance on religion, but data suggests that faith still plays a strong role in well-being, particularly in rich societies. The solution? Prioritizing real-life relationships, seeking deeper purpose, and remembering that money alone won’t bring happiness — ideas that should resonate with those of us who walk the Christian path!

Thanks for visiting this space again this week! We are two weeks into the 50-day journey of Eastertide, the time period between the Resurrection of Christ and the coming of the Holy Spirit on Pentecost (8 June). In Year C of the Revised Common Lectionary (RCL), Eastertide readings emphasize themes of resurrection, transformation, and the mission of the early Church. The Acts of the Apostles takes center stage, replacing Old Testament readings to highlight the spread of the Gospel and the work of the Holy Spirit. The Gospel readings often come from John and Luke, focusing on Christ’s post-resurrection appearances and teachings. Beyond my reflections this week’s Gospel, I will offer information related to the ELCA connection to the issue of missing and murdered Indigenous women and share a musical prayer song inspired by Psalm 23, a favorite of mine that will be familiar to many.

We have several recent or upcoming days of commemoration in our church calendar (all can be located on pages 14-17 of the ELW). One I would like to highlight here is Saint Monica, the mother of Augustine (d. 4 May 387). The painting to the left is from 1846 and the Dutch-French romantic artist Ary Scheffer, titled Saint Augustine and his mother, Saint Monica. Click here If you would like to further explore this intriguing and important woman from Christian history.

Common Themes Among the Readings

4 Easter

Acts 9: 36-43
Psalm 23
Revelation 7: 9-17
John 10: 22-30

The readings for the Fourth Sunday of Easter converge on the theme of Christ as the Good Shepherd, offering guidance, protection, and life-giving care. Acts 9:36-43 illustrates this through Peter’s miraculous restoration of Tabitha, reflecting Christ’s power to bring renewal and hope. Psalm 23 and Revelation 7:9-17 emphasize God’s provision and comfort, assuring believers that they are sustained and sheltered even in times of trial. John 10:22-30 reinforces this imagery, as Jesus declares that his sheep hear his voice and cannot be taken from his hand, affirming the security and eternal care found in him.

Focus Passages: John 10: 22-30 and Psalm 23

²²At that time the Festival of the Dedication took place in Jerusalem. It was winter, ²³and Jesus was walking in the temple, in the portico of Solomon. ²⁴So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” ²⁵Jesus answered, “I have told you, and you do not believe. The works that I do in my Father’s name testify to me, ²⁶but you do not believe because you do not belong to my sheep. ²⁷My sheep hear my voice. I know them, and they follow me. ²⁸I give them eternal life, and they will never perish. No one will snatch them out of my hand. ²⁹My Father, in regard to what he has given me, is greater than all, and no one can snatch them out of the Father’s hand. ³⁰The Father and I are one.”

TRY LUTHER’S METHOD!

Luther’s Revision of the Lectio Divina
(Three Steps)

Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.

The Lord is my shepherd; I shall not want.
²He makes me lie down in green pastures;
he leads me beside still waters;
³he restores my soul.
He leads me in right paths
    for his name’s sake.
⁴Even though I walk through the darkest valley,
    I fear no evil,
for you are with me;
    your rod and your staff,
    they comfort me.
⁵You prepare a table before me
    in the presence of my enemies;
you anoint my head with oil;
    my cup overflows.
⁶Surely goodness and mercy shall follow me
    all the days of my life,
and I shall dwell in the house of the Lord
    my whole life long.

Reflections: “Who will hear His voice?”

*Titus Flavius Clemens*
(Clement of Alexandria)

Clement of Alexandria (c. 150-215 CE), an early church father, described John’s Gospel as a spiritual account of Jesus’ life and teaching (The Lutheran Study Bible, p. 1752). Traditionally attributed to the apostle John, it was likely composed between 90–110 CE, reflecting a later theological perspective distinct from the Synoptic Gospels (Matthew, Mark, and Luke). It emphasizes Jesus’ divine nature, portraying him as the eternal Word (Logos) and focusing on his spiritual teachings rather than a chronological account of his ministry. Scholars debate its authorship, but it is clear that it was written for Jewish Christians who faced hostility within their communities.

Here is a quick summary of this week’s reading from chapter 10. During the Festival of Dedication (Hanukkah), Jesus is confronted in the temple by those demanding a clear declaration of his identity as the Messiah. (Sidebar: this is the fourth episode in John centering on Jewish festivals and Jesus’ identity). He responds by affirming that his works testify to his divine authority, but their unbelief stems from their not belonging to his flock. Jesus then assures his followers of eternal security, declaring his unity with the Father, emphasizing that no one can snatch them away from God’s protection.

What should we take away from intriguing exchange between Jesus and those Jewish listeners in the temple? Here are three things that stand out. First, the imagery of Jesus as our shepherd (verses 26-27) and also one with the father is powerful and is rooted in the Old Testament writings that would have been meaningful to the Jewish crowd (note this week’s Psalm, for example).

Second, as Jennifer Garcia Bashaw of Campbell University in North Carolina aptly asserts in a recent commentary, Jesus’ dialogue regarding “life and eternal life” is critical to understanding this exchange. Hear what she has to say on this: “The final theme John has masterfully stitched into this passage is the most identifiable of the Gospel and the most misinterpreted. When Jesus says of his sheep, ‘I give them eternal life, and they will never perish’ (10:28), he is elaborating on the theme of life and eternal life that saturates John” (what we might think of as heaven and hell). She further explains that,“In the first century, hearers of the Gospel did not have developed concepts of heaven and hell (as places where people go when they die). Instead, they would more likely think of ‘perishing’ as the present, evil age they lived in and ‘eternal life’ as an image for the age to come, or what the Synoptic Gospels call the kingdom of God. Jesus is speaking of the kind of life believers lead now as they hear the Shepherd’s voice and follow him. This is a quality of life, not a place in the clouds where we go when we die.” In other words, the Kingdom of God is among us, here and now. Let that sink in for a few moments.

Finally, Jesus is explicit about humanity: some will hear His voice and others will not. And though forever a mystery to me, faith is a gift. Why do some hear this voice while others are seemingly deaf or distant from it? I cannot explain that. What we do know is this: Jesus the Shepherd seeks after us in spite of our failings, in spite of our doubts. He persistently seeks our hearts. And that brings me back to those in our midst experiencing quiet desperation. Perhaps you know someone like that? How will they come to hear the Shepherd’s voice? What is our role in that? May we have the strength, courage, and wisdom to tell them about Jesus Christ and invite them into “life and eternal life!”

Soli Deo Gloria!

**Note: As is so often the case, the interpretation I am offering here was inspired by someone with much more theological training than I have! In this case, Jennifer Garcia Bashaw helped me understand this passage from John and I thank her! I am continually amazed by the incredible information we have available to us in 2025, reaffirming my belief: the more I learn, the more I realize I do not know!

Prayer Reflection: Remembering the Plight of MMIW

The crisis of Missing and Murdered Indigenous Women (MMIW) remains a deeply troubling issue, with Indigenous women facing disproportionately high rates of violence, disappearance, and homicide. In some tribal communities, Native women are murdered at rates more than ten times the national average. Efforts to raise awareness, such as the National Week of Action for MMIW, aim to honor victims and push for systemic change. This thoughtful and informative message from Vance Blackfox is worth your time!

Our hearts are heavy as we come to you, God, seeking your mercy and grace for the Indigenous women and girls who have been taken from us too soon. Provide the families and communities with comfort and peace. We pray for guidance and strength as we fight for justice on their behalf. We will not forget those who have lost their lives or the love that remains in their wake. Today, we honor their memory in prayer, grateful for the hope you provide in times of heartache and injustice. Here us as we offer our prayers and plea for justice. Amen.
Source: Candlelight Vigil for Murdered and Missing Women by Kelly Sherman-Conroy (Oglala-Lakota)

A Musical Prayer: “The King of Love”

Lyrics: The King of Love My Shepherd Is (Hymn 502, ELW)

1 The King of love my shepherd is,
whose goodness faileth never.
I nothing lack if I am his,
and he is mine forever.

2 Where streams of living water flow,
my ransomed soul he leadeth;
and where the verdant pastures grow,
with food celestial feedeth.

3 Perverse and foolish, oft I strayed,
but yet in love he sought me;
and on his shoulder gently laid,
and home, rejoicing, brought me.

4 In death’s dark vale I fear no ill,
with thee, dear Lord, beside me;
thy rod and staff my comfort still,
thy cross before to guide me.

5 Thou spreadst a table in my sight;
thy unction grace bestoweth;
and oh, what transport of delight
from thy pure chalice floweth!

6 And so through all the length of days,
thy goodness faileth never;
Good Shepherd, may I sing thy praise
within thy house forever.

Composed in 1868 by Sir Henry Williams Baker, “The King of Love My Shepherd Is” is a hymn based on Psalm 23. Baker, an Anglican priest and hymn writer, was deeply involved in the production of Hymns Ancient & Modern, a landmark hymnal in English hymnody. The hymn is most commonly sung to the tune Dominus Regit Me, composed by John Bacchus Dykes, though it has also been paired with other melodies, including the Irish tune St. Columba. Baker’s final words before his death were reportedly from the third stanza of this hymn, reflecting its deep personal and theological significance.

I have included the text of all the verses here, although the version you will hear includes verses 1, 2, and 6. My mother, Cathryn Wambheim Rykken, sang this hundreds of times and I hear her voice in the music!

The Concordia Choir of Moorhead, Minnesota, is widely recognized as one of America’s premier a cappella choirs, known for its exceptional artistry and rich tradition. Founded in 1920, the choir consists of 72 voices and has performed in prestigious venues such as Carnegie Hall and the Kennedy Center, as well as internationally in Germany and Italy. The choir is a central part of Concordia College’s musical life, contributing to the Emmy-winning Concordia Christmas Concerts, which are broadcast nationally. Under the direction of Dr. Michael Culloton, only the fourth conductor in its century-long history, the choir continues to uphold its legacy of excellence through national and international tours, recordings, and collaborations with renowned musicians.

There are 27 private liberal arts colleges and universities affiliated with the Evangelical Lutheran Church in America (ELCA), all of which are part of the Network of ELCA Colleges and Universities (NECU). These institutions uphold a commitment to Lutheran higher education, emphasizing vocation, service, and intellectual curiosity. You can find a full list of the colleges and universities here.

Update on “Faithful Conversations”

Thanks to this fine group of people who bring their voices to this endeavor each week! Join us on Sunday 11 May at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!

And, on the horizon . . . . Pastor Jen and I are working to develop a series of podcasts that will be made available on various venues, short conversations on a variety of topics related to the faith journey. Our first series will explore the history of Lutheranism in general, the background to our local parish, how we translate our faith traditions and core values in our community, and how people can become a member of our church. Look for these later this spring!

4 May 2025: 3 Easter

28 Apr 202529 Apr 2025 / Rykken / Leave a comment

Faithful Conversations #114

Introduction to Readers

” . . . of this band of dupes and impostors, Paul was the great Coryphaeus (leader of the chorus), and first corrupter of the doctrines of Jesus. These palpable interpolations and falsifications of his doctrines led me to try to sift them apart.” (Thomas Jefferson writing to William Short, 13 April 1820).

Our third President was no fan of Saint Paul, and across the centuries, any number of prominent thinkers and theologians have agreed with Jefferson. In their eyes, Paul introduced theological complexities and doctrines that corrupted the simplicity of Jesus’ original message (think, justification by faith alone — a big debate, complex attitudes about women and slavery, and questions about Paul’s apostolic authority, just to name a few). Volumes have been written on such topics. As one named for him (and Stephen), I have been grappling with this guy for many years. My father explained the contradictory name choice to me on more than one occasion — the first Christian martyr and the zealot who approved his death (note Acts 7: 54-60 – 8:1). Bottom line: he wanted me to understand the power of conversion. The fact that Paul was such a hero to Unk (my father) makes the controversies surrounding him all the more interesting to me, I suppose. After all, of the twenty-seven documents comprising the New Testament, thirteen are letters attributed to this first century Greek man. His conversion story, this week’s first reading, is therefore a powerful moment in Christian history. Further reflections this week will focus on Paul’s conversion, including an excellent discussion by noted Anglican Bishop, N.T. Wright, who has written extensively on the life of Paul. It should be noted, curiously, that the conversion story from Acts shows up only once (Year C) in the three-year cycle of the Revised Common Lectionary!

*St. Catherine of Siena by Franceschini (17th century)*

Thanks for visiting this space again this week! We are roughly eight days into the season of Eastertide (the fifty days between Easter Sunday and Pentecost). As theologian Diana Butler Bass suggests, the central question for us during this part of our church calendar is: What does Jesus’ resurrection mean for our lives in the world? (Sunday Musings, 27 April 2025). Keep that in mind as you explore this week’s readings. We have one commemoration on our calendar this week: Catherine of Siena (1347-1380), Italian mystic and theologian known for her advocacy for church reform (died 29 April 1380).

Beyond Paul’s conversion story, I will offer an inspirational passage from Pope Francis aimed at young people, and a musical selection I hope you will appreciate.

Common Themes Among the Readings

3 Easter

Acts 9: 1-6 (7-20)
Psalm 30
Revelation 5: 11-14
John 21: 1-19

The readings for the Third Sunday in Easter explore themes of transformation, restoration, and worship in response to encounters with the risen Christ. In Acts, Saul’s conversion showcases the radical change brought by Christ’s call, while in John, Peter’s reinstatement demonstrates forgiveness and renewal. Psalm 30 reflects the joy and gratitude that emerge from being delivered from despair, echoing the personal restoration seen in Acts and John. Finally, Revelation exalts the Lamb who was slain, inviting all creation to worship, uniting the readings in their celebration of Christ’s victory and its transformative power.

Focus Passage

Acts 9: 1-6 (7-20)

9 Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest ²and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. ³Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. ⁴He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” ⁵He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. ⁶But get up and enter the city, and you will be told what you are to do.” ⁷The men who were traveling with him stood speechless because they heard the voice but saw no one. ⁸Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. ⁹For three days he was without sight and neither ate nor drank. ¹⁰Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” ¹¹The Lord said to him, “Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, ¹²and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” ¹³But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem, ¹⁴and here he has authority from the chief priests to bind all who invoke your name.” ¹⁵But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before gentiles and kings and before the people of Israel; ¹⁶I myself will show him how much he must suffer for the sake of my name.” ¹⁷So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” ¹⁸And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, ¹⁹and after taking some food, he regained his strength. For several days he was with the disciples in Damascus, ²⁰and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”

Reflections: “Who are you Lord?”

*The Conversion of St. Paul by Michelangelo (1660)*

Few moments in Christian history rival the dramatic and transformative encounter on the road to Damascus, where a zealous persecutor named Saul was radically reshaped into Paul, the tireless apostle of Christ. The story is recounted multiple times in the New Testament, mainly in Acts. The initial narrative is this week’s first reading as noted above. Paul later shares his conversion story in a speech to a crowd in Jerusalem (Acts 22: 3-16) and retells the story a final time before King Agrippa (Acts 26: 9-20). Beyond these three accounts, the Apostle refers to his conversion within his letters (Galatians 1: 11-17, Philippians 3: 4-11, 1 Corinthians 15: 8-10, and 2 Corinthians 4:6), in each case reflecting on the transformative experience and its implications for his ministry and theology.

Derived from the Latin convertere, meaning to turn around, to transform, CONVERSION is central to our journeys of faith and a life-long process. Martin Luther, our spiritual ancestor, famously recounted his conversion experience, and we operate within a faith community derived, in part, from his experience (sidebar: Luther in his typically brusque style, also offered this quote regarding conversion: “People go through three conversions: The conversion of their head, their heart, and their pocketbook. Unfortunately, not all at the same time”). Though I was born into Christianity, I am convinced that I have experienced conversions on more than one occasion — forks in the road where faith was questioned and ultimately deepened. The Spirit showed me a new way. That famous question raised by Paul on the road to Damascus — Who are you Lord? — has been changing lives for centuries. Yes, conversions are before and after moments. Conversions are powerful. Conversions bring change. Throughout the coming week, I urge you to think about conversion stories you may have encountered in your life, personally or in others.

Soli deo Gloria!

And for a further take on the conversion story . . . .

N.T. Wright, also known as Nicholas Thomas Wright, is a prominent Anglican bishop, theologian, and New Testament scholar. Wright’s work often challenges traditional views, offering fresh perspectives on theology and practical Christian living. Listen to what he has to say about this transformative moment in Christian history!

The Voice of a Christian Leader: Pope Francis’ Message to Young People in 2023

Pope Francis’ death in recent days brought forth an outpouring of remembrances. These words, spoken during a vigil with youth in 2023, seem especially fitting in our times. (Photo Source: Catholic News World, 19 November 2019).

World Youth Day: 5 August 2023

“I leave you with these thoughts. Carry on; if you fall, get back up; walk with a goal in mind, and train each day of your lives. Nothing is free in life, everything has to be paid for. Only one thing is free: the love of Jesus! So, with this free gift that we have – the love of Jesus – and with the desire to carry on the journey, let us walk in hope, let us be mindful of our roots, and move forwards, without fear. Do not be afraid.”

A Musical Prayer: “Grace Before Sleep”

Lyrics: Grace Before Sleep

How can our minds and bodies be
grateful enough that we have spent,
here in this generous room…
This evening of content?
Each one of us has walked through storm
and fled the wolves along the road;
but here the hearth is wide and warm.
And for this shelter and this light
Accept, O Lord, our thanks tonight.

“Grace Before Sleep” by Sara Teasdale is a reflective poem of gratitude, often interpreted as a meditation on finding solace and thankfulness amidst life’s challenges. Teasdale, a Pulitzer Prize-winning poet, frequently explored themes of beauty, resilience, and the human spirit in her work. This particular poem has inspired musical adaptations, such as Susan LaBarr’s choral setting, which emphasizes its themes of thanksgiving and quiet reflection.

The Luther College Choirs are renowned for their exceptional artistry and dedication to the choral tradition. Among them, the Nordic Choir stands out as the principal ensemble, celebrated for its national and international performances and innovative repertoire.

Update on “Faithful Conversations”

Join us on Sunday 4 May at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!

Faithful Conversations #126

Introduction to Readers

Common Themes Among the Readings

Reflections: The Sacred Audacity of Prayer

Prayer Reflection: Meditation on the Lord’s Prayer

A Musical Offering: The Lord’s Prayer (Lucy Walker)

Faithful Conversations Updates

Looking Ahead: “Bible 365: Journey Through God’s Word, One Day at a Time”

Faithful Conversations #124

Introduction to Readers

Reflections: Who Passed, Who Stopped and Why It Matters!

Prayer Reflection: “The Good Samaritan Life Prayer“

A Musical Offering: “I’ll Be On My Way”

Update on “Faithful Conversations”Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

And . . . Looking Ahead: The “Bible 365 Challenge!”

Faithful Conversations #123

Introduction to Readers

Reflections: The Power of the Powerless

Prayer Reflection: Freedom (Langston Hughes)

A Musical Offering: Here to Love You (The Doobie Brothers)

Update on “Faithful Conversations”Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

A Reminder: The Background of the RCL

Faithful Conversations #122

Introduction to Readers

Reflections: “Reluctance and Resolve”

The Serenity Prayer: Reinhold Niebuhr

A Musical Offering: “Down in the River to Pray” (author unknown)

Update on “Faithful Conversations”Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

News from our Episcopal Brothers and Sisters in Massachusetts!

Faithful Conversations #121

Introduction to Readers

Reflections: “Faith and Imagination”

Prayer Reflection: Finding Hope and Strength in Turbulent Times

A Musical Offering: “You Are the New Day” (John David)

Update on “Faithful Conversations”Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Recent News From Luther Seminary in St. Paul!

Faithful Conversations #118

Introduction to Readers

Reflection: “being of one substance”

Prayer Reflection: “Refreshing our Memory” (Henri Nouwen)

A Musical Offering: “Sure On This Shining Night“

Update on “Faithful Conversations”Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Faithful Conversations #117

Introduction to Readers

Focus: Acts 16: 9-15: Lydia’s Conversion

“The Lord opened her heart to listen eagerly to what was said by Paul.“

Reflections: “Divine Guidance”

Prayer Reflection: “Living in the Light” (Henri Nouwen)

A Musical Offering: “Mansions of the Lord”

Update on “Faithful Conversations”Our regular gatherings for discussing the weekly lectionary are on a pause. Memorial Day weekend will be the kick-off for our Hatfield Services and there will be no in-town service this weekend! Join us at the lake!

Faithful Conversations #116

Introduction to Readers

Focus: Revelation 21: 1-6

Reflections: “I am making all things new”

Prayer Reflection and Poem: Crazy Quilt (Jane Joyce Wilson)

A Musical Offering: Earth Song

Update on “Faithful Conversations”Join us on Sunday 18 May for informal conversation regarding the Sunday readings after church in the library — no prior preparation is necessary. This will be our last meeting until we gather again in September!

Faithful Conversations #115

Introduction to Readers

Focus Passages: John 10: 22-30 and Psalm 23

Reflections: “Who will hear His voice?”

Prayer Reflection: Remembering the Plight of MMIW

A Musical Prayer: “The King of Love”

Update on “Faithful Conversations”

Faithful Conversations #114

Introduction to Readers

Focus Passage

Reflections: “Who are you Lord?”

And for a further take on the conversion story . . . .

The Voice of a Christian Leader: Pope Francis’ Message to Young People in 2023

A Musical Prayer: “Grace Before Sleep”

Update on “Faithful Conversations”

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

A Musical Offering:
“Sure On This Shining Night“

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!

Update on “Faithful Conversations”

Our regular gatherings for discussing the weekly lectionary are on a pause. Memorial Day weekend will be the kick-off for our Hatfield Services and there will be no in-town service this weekend! Join us at the lake!

Update on “Faithful Conversations”

Join us on Sunday 18 May for informal conversation regarding the Sunday readings after church in the library — no prior preparation is necessary. This will be our last meeting until we gather again in September!