“They call it Christianity. I call it consciousness.” (Ralph Waldo Emerson)
Recent surveys indicate that nearly one in five Americans identify as, “spiritual, but not religious” (SBNR) — nearly 70 million people. I recall first hearing this expression in my college days in the mid-1970s, and while it is impossible to judge what’s in a person’s heart, my sense is that people who assert this position have found institutional religion wanting for one reason or another. Any number of people in my life have made the argument to me, for example, that religion has been the cause of great pain, violence, persecution, and war in history and therefore is a net negative. It is hard to argue against that — much has been done in the name of religion that is appalling. And we know that millions of people have walked away from organized religion in recent decades decrying its formalism, dogma, rootedness in miracles, and perceived exclusivity.
Ralph W. Emerson
It is tempting to think of this as a recent phenomenon, but I suspect SBNR has been around for a long, long time. Consider the high-profile case of Ralph Waldo Emerson (1803-1882). Ordained as a Unitarian minister, he ultimately walked away from organized religion entirely by 1838. Later in life, he helped establish the Free Religious Association (FRA), a movement promoting free inquiry into religious matters and advocating for a rational, progressive approach to spirituality. The FRA welcomed diverse religious perspectives, including those from Jewish, Spiritualist, and Eastern traditions, aiming to foster a broader, more inclusive spiritual dialogue.
Why is this on my mind this week? How should we respond to those who embrace the SBNR label? Simply this: Pentecost calls Christians to remember the outpouring of the Holy Spirit—the divine force (outside of ourselves) that unites, empowers, and commissions the Church. Further, Pentecost demands reflection on the vital role of the Church in shaping spiritual identity. Emerson’s rejection of religious institutions, for example, reveals the lingering question: Can spirituality thrive without community, tradition, and theological grounding? The Spirit did not descend in isolation but ignited a gathered people, sending them forth with a shared mission. That’s us and we need to offer a strong and positive face for the church in our world!
Thanks for visiting this space again this week! The Easter season is now behind us, and Pentecost reminds us of our deep Judeo-Christian roots. In Jewish tradition, it denoted the Festival of Weeks, celebrated 50 days after Passover (penta means “50” in Greek). It marked the spring wheat harvest and God’s gift of the Torah to Moses (Exodus 24). For Christians, Pentecost in Acts 2 signals the moment the Holy Spirit came upon Jesus’ followers, empowering them to spread the Gospel. The first believers, shaped by Jewish traditions, met the risen Christ and received the Spirit, launching the Church in 33 CE. By the Second Century, Christians recognized Pentecost as a holy day. Keep this history in mind as you dive into this week’s readings. My commentary will focus on the reading from Acts with a reference to John’s Gospel. I will also offer a prayer reflection inspired by Luther’s explanation of the Third Article of the Apostle’s Creed, along with a favorite new song from the jazz world.
The readings for Pentecost reveal the Spirit’s role in empowerment, renewal, divine presence, and guidance, shaping both the Church and individual believers in faith and mission. Acts 2 highlights the Spirit’s transformative power, as the disciples boldly proclaim the Gospel in many languages, breaking barriers of communication and fear. Psalm 104 celebrates the Spirit’s work in creation and sustenance, reminding believers that God’s presence fills the earth and brings life to all things. Romans 8 affirms that through the Spirit, Christians are adopted as children of God, freed from fear and led by divine guidance. In John 14, Jesus assures his followers that the Holy Spirit, the Advocate, will be with them, teaching and reminding them of his truth, ensuring they are never alone.
Acts 2: 1-21 When the day of Pentecost had come, they were all together in one place. 2 And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. 3 Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. 5 Now there were devout Jews from every people under heaven living in Jerusalem. 6 And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. 7 Amazed and astonished, they asked, “Are not all these who are speaking Galileans? 8 And how is it that we hear, each of us, in our own native language? 9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.” 12 All were amazed and perplexed, saying to one another, “What does this mean?” 13 But others sneered and said, “They are filled with new wine.” 14 But Peter, standing with the eleven, raised his voice and addressed them, “Fellow Jews[a] and all who live in Jerusalem, let this be known to you, and listen to what I say. 15 Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. 16 No, this is what was spoken through the prophet Joel: 17 ‘In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. 18 Even upon my slaves, both men and women, in those days I will pour out my Spirit, and they shall prophesy. 19 And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. 20 The sun shall be turned to darkness and the moon to blood, before the coming of the Lord’s great and glorious day. 21 Then everyone who calls on the name of the Lord shall be saved.’
John 14: 8-17 (25-27) 8 Philip said to him, “Lord, show us the Father, and we will be satisfied.” 9 Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own, but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me, but if you do not, then believe because of the works themselves. 12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. 13 I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 If in my name you ask me for anything, I will do it. 15 “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Advocate, to be with you forever. 17 This is the Spirit of truth, whom the world cannot receive because it neither sees him nor knows him. You know him because he abides with you, and he will be in you.
TRY LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Reflections: “Spiritual and Religious!”
Regular readers of the blog know that I’m fascinated by artistic interpretations of Biblical stories. Jean Restout II’s Pentecost (1732) is a dramatic Baroque painting depicting the Holy Spirit descending over the apostles and Mary. Restout places them in a grand courtyard, with swirling clouds above. The figures react with awe, fear, and reverence, while Mary stays calm at the center, contrasting with the stunned apostles. Restout’s bold lighting and detailed gestures bring great energy to the moment. An amazing painting!
St. Peter Preaching at Pentecost
So, let’s imagine what the disciples experienced on the day of Pentecost! The Holy Spirit (our Advocate, as identified by Jesus in John’s Gospel — and isn’t that a beautiful description?) descends with fire and wind, filling them with supernatural power. A mighty rush of wind shakes the room, and tongues of fire settle on each person, igniting them with divine speech. They begin speaking in different languages, astounding the crowds of pilgrims in Jerusalem. Confusion turns to awe as people realize they are hearing the wonders of God in their own tongues. Some mock the disciples, accusing them of drunkenness, but Peter steps forward with authority, declaring that this is the fulfillment of Joel’s prophecy—the Spirit of God is poured out on all people, men and women, young and old (verse 17 is great poetry). He proclaims that signs and wonders will accompany this new era, and everyone who calls on the name of the Lord will be saved. The Church is born in fire, power, and prophecy, setting the world ablaze with the unstoppable movement of God. Wow!
What should we take away from this powerful moment from the first century? There are many things, but these stand out. Pentecost reminds us that God is active, faith is communal, and transformation is real. It’s not just a story—it’s a call to live spirit-filled lives that impact the world. Further, God empowers His People. We do not find this within ourselves (or our “consciousness,” in Emerson’s description). In fact, when we try to do that, we easily lose our way. And finally, the Gospel is for all nations and all people. When the apostles speak in different languages, it signals that God’s message is universal, meant for every tribe and tongue. Christianity is not confined to one people or culture but extends to all. And while many in our midst may see organized religion as rigid or hypocritical, ours should be a faith that heals, uplifts, and serves. The Church must show grace, truth, and love, proving faith is about justice,hope, and transformation, not control. When we live with integrity and compassion, we help break negative stereotypes and reveal that faith inspires real change. The world needs a Church that reflects Christ’s love, not just defends tradition. This is a radical and powerful message and one that we are privileged to share!
Soli Deo Gloria!
Prayer Reflection: Inspired by Luther’s Explanation of the Third Article
“I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith. In the same way, He calls, gathers, enlightens, and sanctifies the whole Christian church on earth, and keeps it with Jesus Christ in the one true faith. In this Christian church, He daily and richly forgives all my sins and the sins of all believers. On the Last Day, He will raise me and all the dead, and give eternal life to me and all believers in Christ. This is most certainly true.”
Spirit of the Living God, fall fresh on us today! You call us by the Gospel, shaping us into Christ’s body. You gather Your Church from every nation, binding us in unity and love. You fill us with Your gifts—wisdom, courage, and boldness to proclaim Your truth. You forgive, renew, and send us out, strengthened for the work of Your kingdom. And on the last day, You will raise us up in glory, bringing us into eternal life. Come, Holy Spirit—move in power! Amen.
A Musical Offering: “New Hope”
Meditation on New Hope
When I first heard this track, it struck me that it is more than just a melody—it’s a reminder that faith renews us, even in the most uncertain seasons. The track weaves a sense of possibility, much like the quiet yet persistent voice of the Spirit, whispering courage into weary souls. Hope is not passive; it stirs, it moves, it calls us forward. Faith does the same. Every dawn, God offers us a fresh start, a chance to dream again, to believe that renewal is possible, no matter how heavy the night has been. Now, more than ever, we need that reminder: hope is alive, and faith makes it real.
“New Hope“
“New Hope” is a track from Bob James and Dave Koz’s collaborative 2025 album Just Us, which features unplugged piano and saxophone duets.
Update on “Faithful Conversations”
Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!
Introduction to Bible Study
A few weeks back, I shared this link to the on-line class I put together and am reposting now as we get into the summer phase of the Lectionary. If you’re looking for a “reboot” on how to approach Bible study, take a look! Click on the photo for access!
“People who’ve had any genuine spiritual experience always know that they don’t know. They are utterly humbled before mystery. They are in awe before the abyss of it all, in wonder at eternity and depth, and a Love, which is incomprehensible to the mind.” ~ Richard Rohr (Franciscan Priest)
Monday marks the 36th day of Eastertide, the sacred 50-day journey from Easter Sunday to Pentecost on June 8. Throughout these seven weeks, the Lectionary readings highlight resurrection, renewal, and the Church’s early expansion. This week, the opening quote from Christian mystic Richard Rohr resonated deeply with me, especially as Thursday approaches—the day that commemorates the Ascension of our Lord. After His Resurrection, Jesus walked the earth for 40 days before ascending into heaven, a moment of profound mystery (Acts 1: 1-11 and Luke 24: 44-53). The Ascension serves as a bridge between heaven and earth, mortality and eternity. Across Christian traditions, it remains a cornerstone of faith and worship, intricately tied to eschatology—the belief in Christ’s second coming — a connection we have with Christians across time since that incredible moment.
Ascension of Christ Albertino Piazza (1490–1528)
Some quick background. Since the earliest days of Christianity, believers have celebrated the Feast of the Ascension—also known as Ascension Day or Holy Thursday—to honor Jesus’ bodily ascent into heaven, as recorded in Luke’s Gospel. By the 4th century, Christians, particularly in the Eastern Church, widely observed the feast, and by the 6th century, the Western Church formally established it. Traditionally held forty days after Easter, Ascension Day falls on a Thursday, though some denominations move it to Sunday to allow more worshippers to take part. Over time, churches have deepened the celebration with processions, prayers, and solemn services. More than a historical event, Ascension Day proclaims Christ’s heavenly reign and his promise to return in glory, filling believers with hope and anticipation.
This day is highlighted in the Lectionary (one of several beyond Sundays), but my sense is that it goes by without much notice. In our various books of worship prior to the 1978 green hymnal, the calendar of the church year received more emphasis than in our new versions. If you are 65 or older, for example, the 1958 red hymnal would be familiar to you. Note the Introit and Collect for Ascension Day (below), utilized at the beginning of the worship service, words you may have heard growing up. Keep them in mind as you navigate the readings for both Ascension Day and the Seventh Sunday of Easter.
INTROIT “Ye men of Galilee, why stand ye gazing up into heaven? Hallelujah! This same Jesus which is taken up from you into heaven, shale come in like manner as ye have seen Him go into heaven: Hallelujah! Hallelujah!” (drawn from Acts 1: 11)
COLLECT “Grant we beseech Thee, Almighty God, that like as we do they only-begotten Son, our Lord Jesus Christ, to have ascended into the heavens; so may we also in heart and mind thither ascend, and with him continually dwell; who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen.
Thanks for visiting this space again and for your continued interest in exploring the Lectionary! We have two notable commemorations this week: John Calvin, Renewer of the Church, died on 27 May in 1564. And the visit of Mary to Elizabeth is marked on Saturday, 31 May (The image on the left, The Embrace of Elizabeth and the Virgin Mary (c. 1191), is from a church in Macedonia). This week, my reflections center on a significant historical milestone—the 1700th anniversary of the Council of Nicaea (May–August, 325 CE), a pivotal moment in Christian history. I invite you to explore how this event connects with the readings assigned for both Thursday and Sunday. And one note: I include links out for further information and they are in bold print and italicized.
Common Themes Among the Readings
Ascension of Our Lord Acts 1: 1-11 Psalm 47 Ephesians 1: 15-23 Luke 24: 44-53
These four scripture passages convey the profound significance of Christ’s Ascension.Acts 1:1-11 portrays the moment of Jesus’ departure from Earth, as He ascends into heaven, promising the disciples the Holy Spirit and affirming His return. Luke 24:44-53 recounts the same event, emphasizing Jesus’ final words of blessing and commissioning to His followers. Ephesians 1:15-23 expands on the cosmic implications of Christ’s Ascension, depicting His exaltation above all powers and authorities, with believers as beneficiaries of His glorious inheritance. Psalm 47 serves as a poetic celebration of God’s sovereignty and kingship, resonating with the themes of triumph and exaltation present throughout the Ascension narrative.
The readings for the 7th Sunday of Easter emphasize themes of liberation, divine authority, and the promise of salvation. In Acts 16:16-34, Paul and Silas experience both persecution and miraculous deliverance, demonstrating God’s power to free and transform lives. Psalm 97 celebrates God’s reign with imagery of justice and righteousness, affirming divine sovereignty over all creation. Revelation 22 and John 17 point to Christ’s ultimate fulfillment of salvation, inviting all to partake in the water of life and highlighting the unity of believers in God’s love.
Reflection: “being of one substance”
Christian denominations like the ELCA actively shape their core beliefs and cultivate theological unity. They immerse believers in the Church’s rich historical traditions, preserving and passing down the faith that has endured since early Christianity. Creeds enunciate complex doctrines, transforming them into accessible teachings that strengthen spiritual formation through worship and instruction. As catalysts for ecumenical dialogue, creeds foster unity among diverse Christian traditions, building connections despite theological differences. Ultimately, they anchor churches in shared doctrine while forging lasting bridges across generations and denominations. The three great ecumenical statements of faith within Christendom are the Apostles’, Nicene, and Athanasian Creeds. The ELCA affirms all three as foundational expressions of our faith, and all are recognized in the ELCA’s governing documents and Lutheran confessional writings compiled in the Book of Concord. We recite the Apostles’ Creed every Sunday and the Nicene Creed occasionally. (Sidebar: I do not recall ever having used the Athanasian Creed. In fact, you will not find it in the ELW, our current hymnal, which seems surprising — a story for another day!).
Let’s do a bit of time-tripping regarding the second of those belief statements, the Nicene Creed. As mentioned in my introduction, the summer of 2025 marks the 1700th anniversary of the famous meeting that produced this creed, the Council of Nicaea. From May through August of 325 CE, bishops from across the Roman Empire gathered in Nicaea, near Lake Ascanius in modern-day Turkey, to settle a major dispute about Christ’s nature. Arius, a priest from Alexandria, argued that Jesus was created and not fully divine, while others, like Athanasius (think Athanasian Creed), insisted he was equal to the Father. As the debates intensified, tensions ran high, and according to legend, St. Nicholas of Myra (yes, THAT St. Nicholas!) became so enraged by Arius’ arguments that he slapped or punched him in the heat of the discussion, a moment that I must admit, made me laugh when I heard of it! (This dramatic act, by the way, led to Nicholas being temporarily removed from the council until Emperor Constantine reinstated him). Ultimately, the council rejected Arianism, declaring Jesus homoousios—of the same essence as God—and formalized this belief in the Nicene Creed. Constantine supported the decision and ordered Arius to be exiled, banning his writings and declaring him a heretic. Meanwhile, the Nicene Creed became the foundation of Christian doctrine, shaping the Church for centuries.
Icon of Arius by Greek artist Michael Damaskinos (1530–1593).
My account here is a shorthand version of a complicated debate that went on far beyond 325! (Sidebar: Professor Philip Jenkins of Baylor University has written an excellent article in the May issue of The Christian Century that you may want to explore). Suffice to say, however, the Council of Nicaea proved to be a major turning point in Christian history. The council rejected Arianism and affirmed that Jesus is fully God, just like the Father. And further, this council led to the creation of the Nicene Creed, a statement of faith that Christians still use today. The Roman Emperor Constantine wanted a stronger, united Church to help stabilize his rule (we could have a lengthy discussion if this embrace of Christianity by the state was a good thing or not, but I digress!). The council’s decisions shaped Christianity for centuries, influencing future church gatherings and theological teachings.
As you read the words of the creed below, notice the careful use of language regarding that debate about Christ’s divinity (I encourage you to read it several times this week!). The Arian controversy is like a storm that shaped Christianity forever and offers a good reminder of how history shapes our present experience. In 325 AD, church leaders gathered at the Council of Nicaea to settle a fiery debate: Was Jesus fully God, or just created by Him? They stood their ground, declaring Christ eternal and equal to the Father (“being of one substance”), a belief now woven into the fabric of Christian worship through the Nicene Creed. Even today, some groups challenge this teaching, keeping the conversation alive in theology and interfaith dialogue. The echoes of that ancient dispute still ring through churches, shaping faith, unity, and how Christians see the heart of their belief—Jesus Himself. We live within an unfinished dialogue. 1 Corinthians 13:12: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.”
Soli Deo Gloria!
Late medieval Greek icon of Saint Nicholas slapping Arius during the Council of Nicaea, 325 CE.
Icon from the Mégalo Metéoron Monastery in Greece depicting Arius below Constantine and the bishops.
The Nicene Creed
I believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the virgin Mary and was made man; and was crucified also for us under Pontius Pilate. He suffered and was buried. And the third day He rose again according to the Scriptures and ascended into heaven and sits at the right hand of the Father. And He wil come again with glory to judge both the living and the dead, whose kingdom will have no end.
And I believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father and the Son, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets. And I believe in one holy Christian and apostolic Church, I acknowledge one Baptism for the remission of sins, and I look for the resurrection of the dead and the life of the world to come. Amen.
Note: The Sixth World Conference on Faith and Order will be held at the St. Bishoy Monastery in Wadi El Natrun, near Alexandria, Egypt, from October 24-28, 2025. This event is part of the World Council of Churches’ (WCC) year-long commemoration of the 1700th anniversary of the First Council of Nicaea. The conference will bring together church leaders, theologians, and ecumenists from various traditions to explore the theme “Where now for visible unity?”. Discussions will focus on the interconnected aspects of faith, mission, and unity, reflecting on how the Nicene Creed continues to shape Christian identity and cooperation today.
“I am struck by the fact that the prophets speaking about the future of Israel always kept reminding their people of God’s great works in the past. They could look forward with confidence because they could look backward with awe to Yahweh’s great deeds. All this seems extremely important in a time in which our sense of history is so weak…. Without anchors in its early promises and aspirations, a nation is in danger of drifting and losing direction. And not only a nation but the Church as well. It seems that progress is always connected with a refreshing of our collective memory.“
My prayer for us, prompted by Nouwen’s reflection:
God of our history and hope, You have led us through trials and triumphs, teaching us wisdom from the footsteps of those before us. Guide our hearts to honor the past, and give us courage to walk boldly into the future, trusting always in Your unfailing love. Amen.
A Musical Offering: “Sure On This Shining Night“
James Agee (1909-1955)
When I first heard Lauridsen’s musical interpretation of James Agee’s poem, I felt God’s presence — I don’t know if that’s what the poet or Lauridsen intended, but the music and words prompted that. The imagery of kindness watching over him suggests divine care, while the line “all is healed, all is health” echoes themes of restoration and peace. His weeping for wonder mirrors the human soul’s longing for God, much like the psalmist’s awe in Psalm 8. Ultimately, the poem captures the feeling of being alone yet surrounded by the sacred, drawing the reader into a sense of divine mystery and grace. It also fits well with the quote I cited in the introduction by Richard Rohr. Enjoy!
Sure On This Shining Night
James Agee
Sure on this shining night Of star made shadows round, Kindness must watch for me This side the ground. The late year lies down the north. All is healed, all is health. High summer holds the earth. Hearts all whole. Sure on this shining night I weep for wonder wand’ring far alone Of shadows on the stars.
Sure on This Shining Night Morten Lauridsen, Composer
Performed by the Concordia College Choir, Moorhead, MN
“Sure on This Shining Night” by Morten Lauridsen is a choral setting of a poem by James Agee, originally published in his 1934 collection Permit Me Voyage.
Update on “Faithful Conversations”
Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch!
Introduction to Bible Study
A few weeks back, I shared this link to the on-line class I put together and am reposting now as we get into the summer phase of the Lectionary. If you’re looking for a “reboot” on how to approach Bible study, take a look! Click on the photo for access!
On February 3, 1943, a German torpedo struck the SS Dorchester, a U.S. Army transport ship, in the icy North Atlantic. Four chaplains—Alexander D. Goode (Jewish rabbi), George L. Fox (Methodist), Clark V. Poling (Dutch Reformed), and John P. Washington (Catholic)—guided soldiers to safety, handed out life jackets, and offered prayers. When the life jackets ran out, they gave up their own and remained aboard, linked arm in arm, praying and singing hymns as the ship sank—a lasting testament to unity and courage.
As Memorial Day weekend and the 6th Sunday in Easter intersect, the story of the four chaplains feels especially poignant. My father, Thor—aka “Unk”—joined the Army at 19 in 1943, flying 49 missions as a tail-gunner on a B-25 Mitchell in the Italian Theater. His pocket New Testament, inscribed by the Commander-in-Chief, remains a cherished possession, and his dog tags bore his Lutheran identity. Among other things, World War II reshaped interfaith relations, uniting Protestant, Catholic, and Jewish communities under a shared identity, with freedom of religion standing among the FOUR FREEDOMS that defined the war effort. Unk often said military service expanded his world beyond his northern small-town roots. This week, take time to pray for those who serve and honor those whose lives ended on some distant field of battle. I’ve included a haunting piece of music in my blog that I believe you’ll find moving.
“The Dream of St. Helena” by Paolo Veronese (1528 – 1588)
Monday marks day 29 of Eastertide, meaning the celebration of Pentecost (8 June) is 21 days away. We have three commemorations noted in our calendar this week (pages 14-17 of the ELW): Helena, mother of Constantine (died on 21 May c. 330), and scientists Nicolaus Copernicus and Leonhard Euler (both died on 24 May 1543 and 1783 respectively). Emperor Constantine’s conversion to Christianity in 312 CE led to the Edict of Milan in 313, granting religious tolerance to Christians. He actively supported the Church, commissioning Christian buildings, including the original St. Peter’s Basilica and convening the Council of Nicaea in 325 to address theological disputes and establish foundational doctrines. If interesting, read more about his mother, SaintHelena here! And, as always, thanks for visiting this space again this week. I consider each blog entry an unfinished dialogue, and my hope is that you read them in that spirit. I offer them with humility — the more I learn, the more I understand how much I do not know! My reflection this week will focus on the story of Lydia’s conversion as recounted in Acts 16.
The readings for the sixth Sunday in Easter emphasize divine guidance, inclusion, and peace. In Acts 16, Paul follows a vision that leads him to Lydia, whose open heart exemplifies God’s call to all people. Psalm 67 echoes this theme, celebrating God’s blessings reaching every nation, while Revelation 21 paints a vision of a radiant, welcoming city where God’s presence illuminates all. John 14 reinforces this promise, as Jesus assures his followers of the Spirit’s guidance and the peace that transcends earthly troubles.
Focus: Acts 16: 9-15: Lydia’s Conversion
9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. 11 We therefore set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. 13 On the Sabbath day we went outside the gate by the river, where we supposed there was a place of prayer, and we sat down and spoke to the women who had gathered there. 14 A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15 When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us.
“The Lord opened her heart to listen eagerly to what was said by Paul.“
TRY LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections: “Divine Guidance”
Several women in the New Testament make short, seemingly random appearances, yet profoundly speak to us across time. Three examples (among many others) are Anna the prophetess (Luke 2:36–38) who recognizes Jesus as the Messiah when he is presented at the temple, the unnamed woman (Mark 5:25–34) who reaches out in faith to touch Jesus’ cloak, demonstrating the power of belief and healing, and Pilate’s wife (Matthew 27:19) who warns her husband about condemning Jesus, offering a rare glimpse of moral insight in the trial narrative. And let’s add the intriguing encounter between Lydia and Paul to that list.
THE CONTEXT: Paul’s second missionary journey (49–52 CE) helped spread Christianity into Europe for the first time. He traveled through Greece, preaching in cities like Philippi, Thessalonica, Athens, and Corinth, where he gained converts but also faced opposition. In Philippi, he baptized Lydia and was miraculously freed from prison, while in Athens, he debated Greek philosophers about faith. His journey relied on Roman roads and sea routes, making travel easier despite frequent conflicts over Gentile believers. Lasting about three years, this trip built strong Christian communities that later received his letters of guidance and encouragement.
Lydia of Thyatira by Harold Copping (1863-1932)
THE STORY: Acts 16:9-15 describes a pivotal moment in Paul’s missionary journey, where he receives a vision of a man from Macedonia pleading for help. This vision leads Paul and his companions to change course and travel to Macedonia, marking the spread of Christianity into Europe. Upon arriving in Philippi, a Roman colony, Paul and his group seek out a place of prayer and encounter Lydia, a merchant dealing in purple cloth. Lydia is described as a worshiper of God, and as she listens to Paul’s message, her heart is opened by the Lord. She and her household are baptized, and she offers hospitality to Paul and his companions. (Postscript: Acts 16: 16-40 is worth a few moments of your time — a crazy story! Paul and Silas got thrown into prison for ruining a lucrative fortune-telling business, but instead of sulking, they turned the jail into a midnight worship concert—which was so powerful that an earthquake broke open the doors. The terrified jailer, ready to end it all, was stopped by Paul, who instead converted him and his entire household on the spot. By morning, the magistrates tried to quietly dismiss them, but Paul pulled the “I’m a Roman citizen” card, forcing them into an awkward public apology before strolling out of town like a seasoned evangelist with diplomatic immunity. And where did they go? Back to Lydia’s home!).
WHO WAS LYDIA? Lydia is primarily known by her given name, but she has been referred to by a few descriptive titles, notably “The Woman of Purple.” Some traditions, including the ELCA, honor here due to her important role in early Christianity (we commemorate her as a “witness to the faith,” along with Phoebe and Dorcas, on 27 January). Lydia was a successful merchant of purple cloth, a luxury item associated with wealth and royalty, and she likely held considerable influence in her trade. Originally from Thyatira, a city known for its dye industry, she emigrated to Philippi, where she became a God-fearer, meaning she worshiped the God of Israel without fully converting to Judaism. When Paul met her by the riverside, she listened intently, and God opened her heart to receive the Gospel, leading to her baptism along with her household. She then offered hospitality to Paul and his companions, making her home a center for early Christian gatherings, possibly the first church in Europe (sidebar: The church of Thyatira is mentioned in Revelation 2:18-29, where Jesus addresses it as one of the seven churches of Asia Minor. Thyatira was a small but prosperous city, known for its trade guilds, including those involved in dyeing fabrics—possibly linking it to Lydia, the seller of purple cloth from Acts).
WHAT SHOULD WE TAKE AWAY FROM THE LYDIA STORY? Two things stand out to me. First, there is the issue of divine guidance. Paul’s nighttime vision (verse 9) directs him to Macedonia, no small matter. Paul often comes across to me as an anxious (even tortured) soul, but when something became clear to him, he proceeded with great courage and intensity. Much will come from that trip for Paul, his companions, and the people they encounter. Second, we learn that God opened Lydia’s heart (verse 14), a reminder of the notion of what some in the faith community refer to as Effectual Calling, the irresistible work of God in drawing people to salvation—it’s not just an invitation, but a divine summons that guarantees a response.** Lydia’s example is important for us to think about. Do we leave ourselves open to God’s call to spread the Gospel? Lydia’s openness to Paul’s message and her willingness to support his mission reflect the transformative power of faith and generosity, a timeless lesson for all of us!
Soli Deo Gloria!
Martin Luther
(1483-1546)
** For futher discussion: Calvinism, for example, places great emphasis on effectual calling. As Lutherans, the notion of “being called” is central, and we certainly emphasize God’s role in salvation. Luther taught that humans are bound by sin and cannot choose God on their own, aligning with the idea that faith is a gift. However, he focused more on vocation, believing that God calls people to serve Him in all aspects of life, not just in salvation. While he affirmed that God initiates faith, he didn’t frame it in the strict irresistible grace model found in Calvinism. He was more about God’s calling in daily work and service, rather than a predetermined, irresistible summons to salvation.
Prayer Reflection: “Living in the Light” (Henri Nouwen)
Dutch Theologian
Henri Nouwen
(1932-1996)
Lord Jesus, I come to you to enter into the mystery of your way – the way of discipleship, the way that leads from the cross to new life. It is not an easy way, but it is a way of peace and joy. Help me to be here with a heart open to suffering, a mind open to understanding, and a will ready to follow. There are many struggles and I will always have many struggles, but with you, O Lord, I am living in the Light. With you, O Lord, I am moving more and more toward life. With you, O Lord, I know I am safe. Let me celebrate my life in a spirit of gratitude. Grateful that I am here and grateful you are my God. Amen.
Lyrics: Mansions of the Lord To fallen soldiers let us sing, Where no rockets fly nor bullets wing, Our broken brothers let us bring To the Mansions of the Lord
No more bleeding, no more Fight No prayers pleading through the night Just Divine embrace, Eternal light, In the Mansions of the Lord
Where no mothers cry And no children weep, We will stand and guard Though the angels sleep, All through the ages safely keep The Mansions of the Lord
“Mansions of the Lord” is a solemn hymn honoring fallen soldiers. It was written by Randall Wallace and composed by Nick Glennie-Smith for the 2002 film We Were Soldiers, which told the story of the Battle of Ia Drang in Vietnam. The use of the term “mansions” in the title is clearly a reference to John 14:2 (King James version): “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.”
During our son Jake’s time at West Point (2004-2007), we had the opportunity to worship there in a couple of settings and had the privilege of hearing great music!
Update on “Faithful Conversations”
Our regular gatherings for discussing the weekly lectionary are on a pause. Memorial Day weekend will be the kick-off for our Hatfield Services and there will be no in-town service this weekend! Join us at the lake!
Introduction to Bible Study
A few weeks back, I shared this link to the on-line class I put together and am reposting now as we get into the summer phase of the Lectionary. If you’re looking for a “reboot” on how to approach Bible study, take a look! Click on the photo for access!
It’s been quite a week in the world of Christendom! After two days and four ballots, Cardinal Robert Prevost was selected as the 267th Pope, the first time an American has held the position (he is also a citizen of Peru). Of the roughly 2.6 billion Christians worldwide, 1.2 billion (48%) are Catholic, making Leo instantly the most identifiable Christian leader in the world. Globally, 619 million Christians are in the Protestant camp, including 110 million who call ourselves “Lutherans” (To put that in perspective, the ELCA represents slightly more than 2.5% of the global Lutheran population). To further explore numbers, there are 5.3 million Lutherans in the United States, and roughly 3 million of them are members of an ELCA congregation.
My sense over the past few days is that Pope Leo’s first moments presented a joyful and ecumenical aura. Regular blog readers will note that my father’s example is ever-present for me and a defining mark of his 50-year ministry was a commitment to ecumenical efforts within Christianity. Unk enjoyed healthy dialogue with colleagues across denominations in every community he served, and especially Catholic priests. As a tag-along, I witnessed so many interesting conversations in that regard. His impulses reflected the traditions of what became the ELCA in 1988, and we should celebrate that more than we do. We currently share communion, for example, with the following bodies: the Presbyterian Church (USA), the Reformed Church in America, the United Church of Christ, The Episcopal Church, The Moravian Church, and the United Methodist Church. Beyond that, the ELCA has an important global reach.**
We are three weeks into the period of Eastertide, the 50 days between Easter (April 20) Pentecost (June 8). Acts, Revelation, and John’s Gospel are receiving much attention in the Year C readings, giving us a great opportunity to learn more about each book. My reflections this seek will focus on the Revelation passage and included a video for some background on that. In addition, I’m including a poem/prayer from Jane Joyce Wilson and a rich musical piece called Earth Song. As always, thanks for your continued interest in exploring the Lectionary readings each week!
“Therefore, without fear, united hand in hand with God and among ourselves, we move forward. We are disciples of Christ. Christ precedes us. The world needs his light. Humanity needs him as the bridge to allows it to be reached by God and by his love.”
Cardinal Robert Prevost in his first speech as Pope Leo XIV
The leader of the ELCA, Bishop Elizabeth Eaton, joined other Christians leaders in welcoming the new Pontiff: “We pray that the Holy Spirit will sustain Pope Leo XIV for the ministry to which he has been called, and will strengthen us all in our vocations as bridge-builders and as witnesses to God’s love for all people and creation.”
Look for the following themes in the Easter 5 Readings: inclusion, renewal, and love. In Acts 11, Peter learns that God’s grace extends beyond traditional boundaries, welcoming all people into faith. Revelation 21 speaks of a new creation, where God dwells among humanity, bringing healing and restoration. Psalm 148 and John 13 reinforce the call to praise and love, reminding believers that God’s presence transforms the world through unity and compassion.
Focus: Revelation 21: 1-6
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying,
“See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them and be their God; 4 he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.”
5 And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” 6 Then he said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water as a gift from the spring of the water of life.
For the context of this passage, take time to watch this excellent background video!
TRY LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina, a method he learned in his Augustinian training (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Luther’s Seal
Reflections: “I am making all things new”
Johann Georg Rapp
Let me start with a quick story. Johann Georg Rapp (1757-1847) was no ordinary preacher—he was a spiritual disruptor, shaking off Lutheranism in Germany like dust from his feet, convinced it had lost its way and fallen into the grip of state control. With his eyes set on prophecy, he led his devoted flock across the Atlantic in 1803, carving out a New Jerusalem in the American wilderness. The Harmony Society was no half-hearted congregation—it was a self-sufficient, celibate, fiercely disciplined movement, grinding out industry and waiting for the heavens to split open with Christ’s return. Rapp’s take on Revelation 20-21 was pure pre-millennial urgency—his people weren’t making casual predictions, they were living on the edge of eternity on the American frontier. Though he never thundered in revival tents, his movement pulsed with the raw energy of the Second Great Awakening, blending faith, prophecy, and industry into a bold experiment in millennial expectation. (Sidebar: Rapp’s Harmony Society, rooted in Germany, and Han Nielson Hauge’s revival movement in Norway both fostered self-sufficient communities, though Rapp’s followers embraced communal living and celibacy, while Haugeans focused on lay preaching and social reform. Both were rooted in pietism. Our parish — ELC in Black River Falls — had Haugean influence in its early years).
Any number of spiritual movements across the centuries have predicted (and they have all been wrong) that Christ’s return is imminent, and in fact, can be pegged to a specific date. George Rapp is one such example. He and his fervid followers believed Christ would return before the Millennium—a thousand-year reign—to establish His kingdom on earth, with a period of tribulation coming first. (Post-millennialists, both in Rapp’s time and today, believe Christ will return after the Millennium, seeing it as an era of spiritual progress where society improves through the Gospel before Christ comes for the final judgment).
And therein lies one of the great challenges prompted by the book of Revelation. Those of us reared within the ELCA tradition most likely did not have a lot of exposure to the book of Revelation growing up. The symbolic imagery, apocalyptic themes, and complex structure are challenging. And, you might wonder, where does the ELCA fit into the pre vs. post-millennialism argument? We have been described as embracing amillennialism (sorry for all the jargon!), which interprets the Millennium in Revelation symbolically rather than as a literal thousand-year reign. Amillennialists believe that Christ is already reigning spiritually through His Church and that His Second Coming will bring about the final judgment and the new creation, rather than a distinct millennial kingdom on earth. With that as a backdrop, let’s take on this week’s Revelation passage. (Sidebar: I can never read 21:1 without recalling a paper I wrote in a religion class as a freshman in college. The topic of the paper was comparing millennial movements, and I was trying to swim in water that was way over my head! The paper was returned to me with a large red “D” on it and one comment from the tough professor: “This is not a good paper.” I had to go in and meet with him on it — not a pleasant experience!)
A quick summary. Revelation 21: 1-6 describes a vision of a renewed creation, where God establishes a new heaven and earth and brings forth the holy city, the New Jerusalem, as a symbol of divine restoration. In this new reality, God dwells among humanity, offering comfort and ending sorrow, death, and pain, marking the fulfillment of His promise to redeem and renew. The passage concludes with God’s declaration—He is the Alpha and the Omega, the source of all life, and He freely gives the water of life to those who seek Him.
Statue of Jesus Christ in Bcharre, Lebanon
What should we take away from these verses? First, it is tempting with the state of our world, I must admit, to cling to the idea that at some point God is simply going to wipe everything out and start over. There is some appeal to that. But, as theologian Anna M.V. Bowden asserts in her commentary on this passage, the original language John used in verse one suggests, not the destruction of the world, but rather a departure. The first heaven and first earth have departed and a new heaven and earth are arriving. As Bowden asserts, “This scene from Revelation images heaven coming down to earth. Despite popular depictions of heaven, God comes to us. God chooses to join us. It isn’t the other way around. God, it seems, isn’t in the business of starting over.” Second, verses 3-4 offer a beautiful reminder for us. Our lives are intertwined with God. He is with us. In fact, he mourns with us. Let that sink in especially when you are carrying grief in your heart. Again, from Anna Bowden, “What God offers in this moment is not a one-way ticket out of Dodge. God offers care. God does more than simply rescue God’s people. God joins God’s people in their pain and suffering and expresses sympathy and concern for them. Just as they see God, God sees them.”
Finally, in our despairing world, verses 5-6 powerfully resonate. We have a compassionate God who is in charge and continually makes all things new. We are called to join Him in that work. Yes, the Kingdom of God is here!
Soli Deo Gloria!
Prayer Reflection and Poem:Crazy Quilt (Jane Joyce Wilson)
The Liberty Bell in Philadelphia is cracked. California is splitting off. There is no East or West, no rhyme, no reason to it. We are scattered. Dear Lord, lest we all be somewhere else, patch this work. Quilt us together, feather-stitching piece by piece our tag-ends of living, our individual scraps of love.
Jane Wilson Joyce (PhD University of Texas, Austin) retired in 2012 as Luellen Professor Emerita of Classics at Centre College in Kentucky. A classical scholar with wide-ranging interests, This poem comes from her book The Quilt Poems (1984). Retrieved from JourneywithJesus.net, 11 May 2025.
A Musical Offering: Earth Song
Lyrics: Earth Song
Sing, be, live, see This dark stormy hour The wind, it stirs The scorched Earth cries out in vain Oh war and power, you blind and blur The torn heart cries out in pain But music and singing have been my refuge And music and singing shall be my light A light of song, shining strong Hallelujah, hallelujah Through darkness and pain and strife I’ll sing, I’ll be, live, see Peace
Frank Ticheli is an American composer known for his orchestral, choral, and concert band works. Born in Monroe, Louisiana in 1958, he studied composition at Southern Methodist University before earning his master’s and doctoral degrees from the University of Michigan.
Earth Song is a deeply personal reflection on the turmoil and violence he witnessed in the world, particularly during the Iraq War. The piece serves as a quiet yet powerful response to conflict, offering a sense of refuge and hope through its serene melody and uplifting message. It fits well with this week’s Revelation passage and more broadly, with the tumultuous world of 2025!
Mount Royal Kantorei is an award winning mixed-voice auditioned choir based in Calgary, Alberta, affiliated with Mount Royal University’s Conservatory. Established in 1995, the choir has built a reputation for exceptional choral performances, blending traditional and contemporary classical music.
Update on “Faithful Conversations”
Join us on Sunday 18 May for informal conversation regarding the Sunday readings after church in the library — no prior preparation is necessary. This will be our last meeting until we gather again in September!
“The mass of men lead lives of quiet desperation.”(Henry David Thoreau, Walden)
Thoreau’s famous line from his 1854 book resonates in 2025. Though harsh, his suggestion that many people — indeed, more than we may want to admit — settle into unfulfilled lives, accepting their circumstances rather than seeking deeper meaning or change, is worth exploring. Thoreau came to mind this week, in part, because I stumbled on a compelling essay from Arthur Brooks in The Atlantic Magazine (1 May 2025). The gist of Brooks’ message is this: Young Americans are becoming less happy, and studies show it’s a global trend, especially in wealthier nations. Traditionally, happiness dips in young adulthood and rises later in life, but now it starts low and stays low longer. A big factor is lack of strong social connections—young people with more friends tend to follow a healthier happiness curve. Another key factor is declining religious participation, which is linked to a loss of meaning in life. Wealth may reduce reliance on religion, but data suggests that faith still plays a strong role in well-being, particularly in rich societies. The solution? Prioritizing real-life relationships, seeking deeper purpose, and remembering that money alone won’t bring happiness — ideas that should resonate with those of us who walk the Christian path!
Thanks for visiting this space again this week! We are two weeks into the 50-day journey of Eastertide, the time period between the Resurrection of Christ and the coming of the Holy Spirit on Pentecost (8 June). In Year C of the Revised Common Lectionary (RCL), Eastertide readings emphasize themes of resurrection, transformation, and the mission of the early Church. The Acts of the Apostles takes center stage, replacing Old Testament readings to highlight the spread of the Gospel and the work of the Holy Spirit. The Gospel readings often come from John and Luke, focusing on Christ’s post-resurrection appearances and teachings. Beyond my reflections this week’s Gospel, I will offer information related to the ELCA connection to the issue of missing and murdered Indigenous women and share a musical prayer song inspired by Psalm 23, a favorite of mine that will be familiar to many.
We have several recent or upcoming days of commemoration in our church calendar (all can be located on pages 14-17 of the ELW). One I would like to highlight here is Saint Monica, the mother of Augustine (d. 4 May 387). The painting to the left is from 1846 and the Dutch-French romantic artist Ary Scheffer, titled Saint Augustine and his mother, Saint Monica. Click here If you would like to further explore this intriguing and important woman from Christian history.
The readings for the Fourth Sunday of Easter converge on the theme of Christ as the Good Shepherd, offering guidance, protection, and life-giving care. Acts 9:36-43 illustrates this through Peter’s miraculous restoration of Tabitha, reflecting Christ’s power to bring renewal and hope. Psalm 23 and Revelation 7:9-17 emphasize God’s provision and comfort, assuring believers that they are sustained and sheltered even in times of trial. John 10:22-30 reinforces this imagery, as Jesus declares that his sheep hear his voice and cannot be taken from his hand, affirming the security and eternal care found in him.
Focus Passages: John 10: 22-30 and Psalm 23
22 At that time the Festival of the Dedication took place in Jerusalem. It was winter, 23 and Jesus was walking in the temple, in the portico of Solomon. 24 So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25 Jesus answered, “I have told you, and you do not believe. The works that I do in my Father’s name testify to me, 26 but you do not believe because you do not belong to my sheep. 27 My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand. 29 My Father, in regard to what he has given me, is greater than all, and no one can snatch them out of the Father’s hand. 30 The Father and I are one.”
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
The Lord is my shepherd; I shall not want. 2 He makes me lie down in green pastures; he leads me beside still waters; 3 he restores my soul. He leads me in right paths for his name’s sake. 4 Even though I walk through the darkest valley, I fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long.
Reflections: “Who will hear His voice?”
Titus Flavius Clemens (Clement of Alexandria)
Clement of Alexandria (c. 150-215 CE), an early church father, described John’s Gospel as a spiritual account of Jesus’ life and teaching (The Lutheran Study Bible, p. 1752). Traditionally attributed to the apostle John, it was likely composed between 90–110 CE, reflecting a later theological perspective distinct from the Synoptic Gospels (Matthew, Mark, and Luke). It emphasizes Jesus’ divine nature, portraying him as the eternal Word (Logos) and focusing on his spiritual teachings rather than a chronological account of his ministry. Scholars debate its authorship, but it is clear that it was written for Jewish Christians who faced hostility within their communities.
Here is a quick summary of this week’s reading from chapter 10. During the Festival of Dedication (Hanukkah), Jesus is confronted in the temple by those demanding a clear declaration of his identity as the Messiah. (Sidebar: this is the fourth episode in John centering on Jewish festivals and Jesus’ identity). He responds by affirming that his works testify to his divine authority, but their unbelief stems from their not belonging to his flock. Jesus then assures his followers of eternal security, declaring his unity with the Father, emphasizing that no one can snatch them away from God’s protection.
What should we take away from intriguing exchange between Jesus and those Jewish listeners in the temple? Here are three things that stand out. First, the imagery of Jesus as our shepherd (verses 26-27) and also one with the father is powerful and is rooted in the Old Testament writings that would have been meaningful to the Jewish crowd (note this week’s Psalm, for example).
Second, as Jennifer Garcia Bashaw of Campbell University in North Carolina aptly asserts in a recent commentary, Jesus’ dialogue regarding “life and eternal life” is critical to understanding this exchange. Hear what she has to say on this: “The final theme John has masterfully stitched into this passage is the most identifiable of the Gospel and the most misinterpreted. When Jesus says of his sheep, ‘I give them eternal life, and they will never perish’ (10:28), he is elaborating on the theme of life and eternal life that saturates John” (what we might think of as heaven and hell). She further explains that,“In the first century, hearers of the Gospel did not have developed concepts of heaven and hell (as places where people go when they die). Instead, they would more likely think of ‘perishing’ as the present, evil age they lived in and ‘eternal life’ as an image for the age to come, or what the Synoptic Gospels call the kingdom of God. Jesus is speaking of the kind of life believers lead now as they hear the Shepherd’s voice and follow him. This is a quality of life, not a place in the clouds where we go when we die.” In other words, the Kingdom of God is among us, here and now. Let that sink in for a few moments.
Finally, Jesus is explicit about humanity: some will hear His voice and others will not. And though forever a mystery to me, faith is a gift. Why do some hear this voice while others are seemingly deaf or distant from it? I cannot explain that. What we do know is this: Jesus the Shepherd seeks after us in spite of our failings, in spite of our doubts. He persistently seeks our hearts. And that brings me back to those in our midst experiencing quiet desperation. Perhaps you know someone like that? How will they come to hear the Shepherd’s voice? What is our role in that? May we have the strength, courage, and wisdom to tell them about Jesus Christ and invite them into “life and eternal life!”
Soli Deo Gloria!
**Note: As is so often the case, the interpretation I am offering here was inspired by someone with much more theological training than I have! In this case, Jennifer Garcia Bashaw helped me understand this passage from John and I thank her! I am continually amazed by the incredible information we have available to us in 2025, reaffirming my belief: the more I learn, the more I realize I do not know!
Prayer Reflection: Remembering the Plight of MMIW
The crisis of Missing and Murdered Indigenous Women (MMIW) remains a deeply troubling issue, with Indigenous women facing disproportionately high rates of violence, disappearance, and homicide. In some tribal communities, Native women are murdered at rates more than ten times the national average. Efforts to raise awareness, such as the National Week of Action for MMIW, aim to honor victims and push for systemic change. This thoughtful and informative message from Vance Blackfox is worth your time!
Our hearts are heavy as we come to you, God, seeking your mercy and grace for the Indigenous women and girls who have been taken from us too soon. Provide the families and communities with comfort and peace. We pray for guidance and strength as we fight for justice on their behalf. We will not forget those who have lost their lives or the love that remains in their wake. Today, we honor their memory in prayer, grateful for the hope you provide in times of heartache and injustice. Here us as we offer our prayers and plea for justice. Amen. Source: Candlelight Vigil for Murdered and Missing Women by Kelly Sherman-Conroy (Oglala-Lakota)
A Musical Prayer: “The King of Love”
Lyrics: The King of Love My Shepherd Is (Hymn 502, ELW)
1 The King of love my shepherd is, whose goodness faileth never. I nothing lack if I am his, and he is mine forever.
2 Where streams of living water flow, my ransomed soul he leadeth; and where the verdant pastures grow, with food celestial feedeth.
3 Perverse and foolish, oft I strayed, but yet in love he sought me; and on his shoulder gently laid, and home, rejoicing, brought me.
4 In death’s dark vale I fear no ill, with thee, dear Lord, beside me; thy rod and staff my comfort still, thy cross before to guide me.
5 Thou spreadst a table in my sight; thy unction grace bestoweth; and oh, what transport of delight from thy pure chalice floweth!
6 And so through all the length of days, thy goodness faileth never; Good Shepherd, may I sing thy praise within thy house forever.
Composed in 1868 by Sir Henry Williams Baker, “The King of Love My Shepherd Is” is a hymn based on Psalm 23. Baker, an Anglican priest and hymn writer, was deeply involved in the production of Hymns Ancient & Modern, a landmark hymnal in English hymnody. The hymn is most commonly sung to the tune Dominus Regit Me, composed by John Bacchus Dykes, though it has also been paired with other melodies, including the Irish tune St. Columba. Baker’s final words before his death were reportedly from the third stanza of this hymn, reflecting its deep personal and theological significance.
I have included the text of all the verses here, although the version you will hear includes verses 1, 2, and 6. My mother, Cathryn Wambheim Rykken, sang this hundreds of times and I hear her voice in the music!
The Concordia Choir of Moorhead, Minnesota, is widely recognized as one of America’s premier a cappella choirs, known for its exceptional artistry and rich tradition. Founded in 1920, the choir consists of 72 voices and has performed in prestigious venues such as Carnegie Hall and the Kennedy Center, as well as internationally in Germany and Italy. The choir is a central part of Concordia College’s musical life, contributing to the Emmy-winning Concordia Christmas Concerts, which are broadcast nationally. Under the direction of Dr. Michael Culloton, only the fourth conductor in its century-long history, the choir continues to uphold its legacy of excellence through national and international tours, recordings, and collaborations with renowned musicians.
There are 27 private liberal arts colleges and universities affiliated with the Evangelical Lutheran Church in America (ELCA), all of which are part of the Network of ELCA Colleges and Universities (NECU). These institutions uphold a commitment to Lutheran higher education, emphasizing vocation, service, and intellectual curiosity. You can find a full list of the colleges and universities here.
Update on “Faithful Conversations”
Thanks to this fine group of people who bring their voices to this endeavor each week! Join us on Sunday 11 May at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
And, on the horizon . . . . Pastor Jen and I are working to develop a series of podcasts that will be made available on various venues, short conversations on a variety of topics related to the faith journey. Our first series will explore the history of Lutheranism in general, the background to our local parish, how we translate our faith traditions and core values in our community, and how people can become a member of our church. Look for these later this spring!
“The communion of saints celebrates how God has created each of us for a purpose, one we cannot fulfill without each other; how God loves us all equally yet loves each one of us as if we were the only one.” (Samuel Wells)
Who am I and why am I here? We spend lifetimes chasing after these two fundamental questions — think identity and purpose. Anglican Vicar Sam Wells’ article in April’s Christian Century Magazine (“The Grace of Identity,” p. 39) reminded me of this. Wells asserts that people tend to understand identity in one of two ways. One is by discovery—seeing identity as something fixed from our past, shaped by upbringing and experiences, and uncovered over time. The other is by construction—viewing identity as something we create through choices and commitments, continually evolving over time. In discovery, identity is inherited; in construction, it’s built (perhaps both are true). Wells, however, suggests that as Christians, our identity is both bestowed and revealed by a God who chose us. In other words, we had no control over that part of the equation. As mysterious as this is, it is fundamental to our faith journey. Further, Wells posits that identity is not about isolating one’s uniqueness (self-centered). Instead, it’s about joining others in believing there is a role for each one of us in the body of Christ — in other words, our identity is fostered in community. Aha! The answer to the two basic questions! These insights were front of mind for me this week as I worked through the passages from Isaiah and Philippians.
Thanks for visiting this space again this week! We are 18 days out from Good Friday and experiencing the vicissitudes of March weather in the upper midwest. As one who has been coaching track and field for a long, long time, such weather is like the return of an old friend! We venerate two individuals this week on the Lutheran calendar. The English poet John Donne (d. 31 March 1631) and Benedict the Moor (d. 4 April 1589), also known as Benedict the African. His statue pictured here adorns the Church of Our Lady of the Rosary and Saint Benedict, Cuiabá, Mato Grosso, Brazil. Both men have fascinating stories and their connection to church history is worth exploring!
Look for the convergence of the following themes as you explore the readings for the 5th Sunday in Lent: renewal, transformation, and pressing forward with hope and faith. In Isaiah 43:16-21, God promises to make a way in the wilderness, symbolizing new beginnings and divine provision. Psalm 126 rejoices in the restoration of fortunes, expressing the joy that follows God’s intervention in times of despair. Philippians 3:4b-14 emphasizes leaving behind the past and striving toward the future, while John 12:1-8 highlights the sacrificial act of love and devotion, foreshadowing the transformative power of Christ’s death and resurrection.
Focus Passages from Isaiah 43 and Philippians 3
Isaiah 43: 16-21
Thus says the Lord, who makes a way in the sea, a path in the mighty waters, 17 who brings out chariot and horse, army and warrior; they lie down; they cannot rise; they are extinguished, quenched like a wick: 18 Do not remember the former things or consider the things of old. 19 I am about to do a new thing; now it springs forth; do you not perceive it? I will make a way in the wilderness and rivers in the desert. 20 The wild animals will honor me, the jackals and the ostriches, for I give water in the wilderness, rivers in the desert, to give drink to my chosen people, 21 the people whom I formed for myself so that they might declare my praise.
Here’s an excellent video with backround on Isaiah 40-66
Luther’s Seal
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Philippians 3: 4b-14
If anyone else has reason to be confident in the flesh, I have more: 5 circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless. 7 Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead. 12 Not that I have already obtained this or have already reached the goal,nbbut I press on to lay hold of that for which Christ has laid hold of me. 13 Brothers and sisters, I do not consider that I have laid hold of it, but one thing I have laid hold of: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal, toward the prize of the heavenly call of God in Christ Jesus.
Reflections: God’s Purpose and Our Identity
This week’s first and second readings focus on our Christian identity. Isaiah 43 reminds us of God’s power, recalling the Exodus from Egypt as proof of His might (16-17). It then shifts to a “new thing” God is doing—bringing renewal, like creating a path in the wilderness and rivers in the desert (19). God’s faithfulness is shown as He calls His people to praise Him, demonstrating His ability to bring hope and restoration, even in hard times (20-21). In Philippians 3, Paul reflects on his past achievements (4-6), calling them worthless compared to knowing Christ (7-8). He highlights righteousness through faith in Christ, not by the law, and his desire to share in Christ’s sufferings and resurrection (9-11). Paul concludes by urging us to press on toward the goal of eternal life, striving to fulfill our calling in Christ Jesus (12-14).
Moses and the Children of Israel Crossing the Red Sea Henri Schopin (1904-1880)
What do these readings say to us in 2025? I’m struck by how each author addresses the nature of history in shaping our identity. Speaking for the Lord, Isaiah hearkens back to a triumphant moment in Jewish history — the crossing of the Red Sea recounted in Exodus 14, a cultural touchstone for the people. We might imagine young Jewish children hearing this story multiple times as they absorb their worldview (did they get tired of hearing it?). Likewise, Paul references his past life — his history as an ardent Jew — as a window into his identity. In stunning reversals, however, both authors suggest that God liberates us from our past — “that was then, this is now!” In other words, our identities transcend what we may have inherited. Whatever has happened, whatever we have experienced, God is about to do a new thing. In the case of the Israelites, their journey to the promised land meant hope in the midst of despair. In Paul’s case, his Jesus moment on the road to Damascus changed everything. Likewise, our Christian identities, both bestowed and revealed by a loving God, remain forever a work in progress. Whatever chaos we may be experiencing, whatever turmoil we may confront, this is good news to share!
Soli deo Gloria!
(I am indebted to Samuel Wells, as noted, regarding the interpretation of the readings. Also, Paul’s writings provided inspiration, especially these passages: 2 Corinthians 5:17, Galatians 6:15, Ephesians 4:24, Colossians 3:10, and Romans 6:4. You may want to look those up!)
Prayer Reflection: Spiritual Maturity
Dear Lord, We humbly seek Your guidance as we strive for spiritual maturity. Help us to deepen our faith, cultivate wisdom, and embrace Your teachings. May we grow in love, patience, and understanding, reflecting Your light in our lives. Strengthen our hearts and minds, that we may walk in Your ways and bear fruit for Your kingdom. Amen.
(Note: The inspiration for this prayer is Colossians 2: 6-7. Retrieved from God’s Blessing prayer site, 30 March 2025)
Musical Offering: Lux Aeterna (Eternal Light)
Lux Aeterna is an enchanting piece of music that has roots deep in Christian history. This version by VOCES8 features great harmony. The Latin lyrics center around themes of eternal light and rest for departed souls — the communions of saints — those who helped shape our identities. Here’s a translation:
May light eternal shine upon them, O Lord, with Thy saints forever, for Thou art kind. Eternal rest give to them, O Lord, and let perpetual light shine upon them.
Update on “Faithful Conversations”
Two years ago, we offered “Journey Into the Bible,” a class which inspired the Lectionary Blog experiment. A digital version of the class is now ready for launch. We hope it can be useful for new members or anyone seeking to get started with Bible study. Special thanks to Pastor Jen Hatleli and the Lectionary Small Group for their support and inspiration throughout! Click on the image of the ELC Sanctuary to access the class.
And . . . Join us on Sunday 30 March at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
“The task of the modern educator is not to tear down jungles, but to irrigate the deserts.” (C.S. Lewis)
Last week I shared information with you about the state of the Christian Church in 2025, a somewhat dire situation based on the increasing secularization of our world. One of the troubling aspects of our present circumstances, in my estimation, is that the population cohort most conspicuously absent from our pews are the young men in our midst — specifically those from the Millennial and Gen Z generations (born 1981-2012). This is a challenge we need to reflect on and pray about. And though the state of the modern church is troubling, the C.S. Lewis quote shared on the front-end this week helps me reframe the challenge. I grew up with C.S. Lewis books scattered around our house due to my father’s interest in him. Mere Christianity, for example, was a favorite, as was The Abolition of Man. The quote I shared here is from a sermon-turned-essay by Lewis delivered in 1939 at Oxford University amidst the outbreak of World War II called Learning in Wartime. Among other things, Lewis talked to the students about keeping a proper perspective and combatting distractions (fear, anxiety, urgency) and staying focused on one’s calling. (Sidebar: After reading this, it is ever more clear to me why Lewis appealed to Unk who enlisted in the Army Air Corps in 1943). Lewis’ words remain remarkably relevant for our time!
Thanks for visiting this space again this week — I so appreciate your continued interest in exploring the Scriptures! Monday is Day 19 of the Lenten Journey, so we have nearly reached the half-way mark. We have three important Commemorations on our church calendar this week. On Monday (24 March) we remember Oscar Romero (1917-1980), Bishop of El Salvador who was murdered on this day in 1980. Tuesday is the Annunciation of our Lord (Isaiah 7:14 and Luke 1: 26-38). Note the prayer included this week regarding that event. And finally, on Saturday (29 March) we remember Hans Nielson Hauge (1771-1824), renewer of the church. Hauge’s story is integral to our Norwegian Lutheran heritage and specifically to the story of the early Lutherans in Jackson County! My reflections this week will focus on the passages from Joshua and 2 Corinthians.
Look for these themes as you work your way through the readings for the 4th Sunday in Lent: RENEWAL and RECONCILIATION. In Joshua 5:9-12, the Israelites celebrate their liberation from Egypt and begin a new chapter by eating the produce of the Promised Land. Psalm 32 emphasizes the joy and restoration that come from confessing sins and receiving God’s forgiveness. Similarly, 2 Corinthians 5:16-21 speaks of being reconciled to God through Christ, while Luke 15:1-3, 11b-32 recounts the parable of the prodigal son, illustrating the transformative power of forgiveness and a return to the Father’s embrace.
Focus Passages from Joshua and 2 Corinthians
Joshua 5: 9-12 9 The Lord said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal[a] to this day. 10 While the Israelites were camped in Gilgal, they kept the Passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the Passover, on that very day, they ate the produce of the land, unleavened cakes and roasted grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.
Check out this excellent background video on the book of Joshua!
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
2 Corinthians 5: 16-21 16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we no longer know him in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; look, new things have come into being! 18 All this is from God, who reconciled us to himself through Christ and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ: be reconciled to God. 21 For our sake God made the one who knew no sin to be sin, so that in him we might become the righteousness of God.
Reflections: The “Happy Exchange”
Often, though not always, the Lectionary readings fit together beautifully. Such is the case with this week’s first and second readings. In Joshua 5:9-12, God declares to Joshua that He has removed the “disgrace of Egypt” from the Israelites, symbolizing their liberation from past shame and their renewed identity as God’s people. The Israelites celebrate Passover in the promised land, marking a significant moment of renewal and gratitude. In 2 Corinthians 5:16-21, Paul emphasizes the transformation brought by Christ, urging believers to see people not by worldly standards but through the lens of spiritual renewal. He explains that in Christ, we become new creations, reconciled to God and entrusted with the ministry of reconciliation. Paul concludes by highlighting the profound exchange of righteousness, where Christ bore our sins so that we might become righteous before God. Luther referred to this as the “Happy Exchange,” (noted in 1 Corinthians 1:9), a phrase he borrowed from Bernard of Clairvaux (1090-1153), abbot and co-founder of the Knights Templar (a controversial figure as well!). I have always appreciated the use of that phrase!
What should we discern from these two readings? As always, these words from scripture remain remarkably relevant to our time — and to my recent obsessing about the state of the church. First, the Israelites left the wilderness and stepped into the Promised Land — a new start with new opportunities. Similarly, in Paul’s letter to the Corinthians, he reminds them (and us) that in Christ we are a new creation — our old identity is transformed! Second, when God removed the “disgrace of Egypt” from His people, they were reconciled to their promised identity as a people — freed from their past. Likewise, Paul’s discussion of reconciliation extends beyond our relationship with God and flows into how we relate to others. We are called to be “ambassadors for Christ” in our communities, an awesome identity that we carry. Each of us is called in some manner in this regard and this is good, exciting news. Let us together strive to “irrigate the deserts!”
Soli deo Gloria!
Prayer of the day for Annunciation (ELW, p. 55)
Pour your grace into our hearts, O God, that we who have known the incarnation of your Son, Jesus Christ, announced by an angel, may by his cross and passion be brought to the glory of his resurrection; for he lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen.
Prayer: A Prayer for Protection (Luther)
Lord God, heavenly Father, you know that we are set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright: Grant us such strength and protection, to support us in all danger, and carry us through all temptations; through your Son, Jesus Christ our Lord. Amen.
From the Archives: 1960s Lutheran Humor!
Charles Schulz, born on November 26, 1922, in Minneapolis, Minnesota, was the creator of the beloved comic strip Peanuts. Known for characters like Charlie Brown and Snoopy, Schulz’s work reflected his personal experiences and philosophical musings. Raised in a Lutheran household, Schulz later became a Methodist and even taught Sunday school for a decade.
Update on “Faithful Conversations”
For several weeks, I have been developing a class titled, “Journey Into the Bible,” a digital version of an in-person study that we did two years ago. The project evolved along the way, and the idea is that it can be utilized by new members or anyone seeking to grow in their Biblical understanding. The hope is to roll this out soon. Thanks to Pastor Jen Hatleli and the Lectionary Small Group that meets on Sundays for inspirational support in this process!
And . . . Join us on Sunday 30 March at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
The older I get, the more I realize that life is a constant dialogue between what was and what is. In my more anxious moments, for example, I struggle with the state of the Christian church in our society in 2025. What is our future?As part of the boomer generation (b. 1943-1960) I now realize that my formative years intersected with a high-water mark when it came to church attendance in the post-war era. And while we might argue that many attended during those years because it was the “thing to do,” current trends do cause concern. The decline in church membership and attendance within the mainline Protestant denominations in the last quarter century (often referred to as the “Seven Sisters”) receives a good bit of attention and the data is overwhelming. The ELCA, for example, has lost roughly 2 million members since 2000 (5.1 million to 3 million).**
This week’s second reading has prompted me to reflect on the oft-repeated presence of the wilderness in our faith tradition, both physically and metaphorically. In the Old Testament, for example, the Israelites wandered in the wilderness for 40 years before reaching the promised land (Exodus 15-17) and the prophet Elijah had a dramatic encounter with God in the wilderness near Mount Sinai (1 Kings 19). In the New Testament, John the Baptist emerged from the wilderness of Judea proclaiming repentance (Matthew 3) and Jesus spent 40 excruciating days in the wilderness in a face-off with Satan (Matthew 4). Based on these episodes, the wilderness metaphor suggests a period of spiritual testing, transformation, and growth, an encounter with hardship and renewal. Perhaps Christians are experiencing such a moment in 2025. More on that in my reflections. I also have included two music selections this week (I recommend the use of headphones if you have them, if you enjoy rich harmony!).
St. Patrick by Giovanni Battista Tiepolo (1696-1770)
As always, thanks for your continued interest in exploring the Lectionary! Monday marks DAY 13 of this year’s Lenten Journey (40 days from Ash Wednesday to Easter, not counting Sundays). We have three commemorations on our church calendar this week. Monday, we honor St. Patrick in our tradition (he died on 17 March 461). Patrick, notably, had a dramatic wilderness experience in his life, something he describes in his famous Confession. We also commemorate Joseph, the Guardian of Jesus on 19 March, Thomas Cranmer, the Bishop of Canterbury on 21 March (d. 1556), and Jonathan Edwards, teacher and missionary to the Stockbridge people (d. 1758) on 22 March. And here’s a connection: the Stockbridge-Munsee Band of Mohican Indians in Wisconsin are descended from the people Edwards worked among.
And one further note concerning St. Patrick’s Day: 46 years ago — March 17, 1979 — I asked a wonderful person if she would be my wife. Mary Beth said yes, and the rest is history! And yes, I do have Irish heritage — those Vikings traveled!
** This link will take you to a summaryof the most recent Pew Survey on Religion in America if you want to explore further. You may find the information compelling!
The common themes among these readings for the third Sunday in Lent revolve around repentance, divine mercy, and the human longing for God.
Isaiah 55:1-9 emphasizes God’s invitation to seek Him while He may be found, highlighting His boundless mercy and the need for turning away from sin. Psalm 63:1-8 conveys a deep yearning for God’s presence, portraying Him as the ultimate source of satisfaction and strength in times of need. Meanwhile, 1 Corinthians 10:1-13 warns against complacency and urges believers to learn from past mistakes, while Luke 13:1-9 calls for repentance and growth, using the parable of the fig tree to underscore the urgency of bearing fruit in response to God’s patience.
Focus Passage: 1 Corinthians 10: 1-13
10 I do not want you to be ignorant, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. 5 Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.
6 Now these things occurred as examples for us, so that we might not desire evil as they did. 7 Do not become idolaters as some of them did, as it is written, “The people sat down to eat and drink, and they rose up to play.” 8 We must not engage in sexual immorality, as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ[a] to the test, as some of them did, and were destroyed by serpents. 10 And do not complain, as some of them did, and were destroyed by the destroyer. 11 These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. 12 So if you think you are standing, watch out that you do not fall. 13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.
TRY LUTHER’S METHOD!
Luther’s Revision of the Lectio Divina (Three Steps)
Oratio (Prayer): This is the starting point, where one humbly prays for the Holy Spirit’s guidance to understand God’s Word. Luther emphasized that prayer prepares the heart and mind to receive divine wisdom.
Meditatio (Meditation): This involves deeply engaging with Scripture, not just reading it but reflecting on it repeatedly. Luther encouraged believers to “chew on” the Word, allowing its meaning to sink in and shape their thoughts and actions.
Tentatio (Struggle): Often translated as “trial” or “temptation,” this refers to the challenges and spiritual battles that arise as one seeks to live according to God’s Word. Luther saw these struggles as a way God refines faith, making it more resilient and authentic.
Reflections: Speaking Across Time
We’re back with the Apostle Paul this week, and here is some backstory. Paul had a significant connection to Corinth as founder of the Christian church there during his second missionary journey in the early 50s CE. For some context, realize that the crucifixion and resurrection of Jesus occurred approximately 20 years before that journey and that Paul’s conversion to Christianity happened roughly 4 years after the resurrection of Jesus. These events were still fresh on his mind. He spent 18 months in Corinth, preaching the Gospel and establishing a community of believers in this bustling, cosmopolitan city. Corinth’s diverse and morally complex environment posed challenges for the new Christians, prompting Paul to write letters like 1 and 2 Corinthians to address issues of unity, morality, and faith. These letters reveal Paul’s deep care for the Corinthian church and his commitment to guiding them in their spiritual growth.
Saint Paul
Rembrandt (1606-1669)
In 1 Corinthians 10:1-13, believed to have been written sometime in 53-55 CE, Paul reminds the Corinthians of the lessons from Israel’s history, emphasizing that their ancestors experienced God’s blessings yet fell into sin and faced judgment. He uses examples of idolatry, immorality, and grumbling to warn against overconfidence and disobedience. Paul highlights that these stories serve as warnings for believers, urging them to remain steadfast in their faith and avoid temptation. He reassures them, however, that God is faithful and will not allow them to be tempted beyond what they can endure, always providing a way out.
What should we take away from this exchange? I’m struck by three things. First, I’m intrigued by his use of history. The people of Corinth during Paul’s time were a diverse lot, consisting of Greeks, Romans, and Jews. While there was a Jewish community in Corinth, evidenced by the presence of a synagogue where Paul preached (Acts 18:4), the majority of the population was likely Gentile. Paul’s letters to the Corinthians address a predominantly Gentile audience, as he often discusses issues like idolatry and pagan practices, which were more relevant to non-Jewish converts to Christianity. In spite of that, he frames their experience within the context of Jewish history. He emphasizes the presence of Jesus Christ in that story (verse 4), reinforcing the belief that the Triune God has been present from the very beginning of time. Second, Paul’s message is simultaneously a scolding (v. 7-13) and pep talk (v 13). (Sidebar: The “pep talk” aspect becomes even clearer if you read chapter 9 — verses 24-27 have always been a favorite of mine!) He is calling these nascent believers to shape up! He seems to be especially concerned about their overconfidence in the face of temptation, their complacency perhaps. And finally, Paul reminds the Corinthian Christians of God’s overwhelming faithfulness.
And let me circle back to my sense that Christians are in the wilderness of anxiety in 2025. St. Paul’s words feel remarkably relevant two thousand years later — read them again as if he is talking directly to you. Placing ourselves within the grand story of Christianity — recalling the struggles that so many have endured for centuries — balancing accountability with encouragement and continually reminding ourselves of God’s faithfulness in a broken world — these things are vital for us in this third week of Lent!
Soli deo Gloria!
Prayer: The Prayer of St. Patrick
The Prayer of St. Patrick, also known as St. Patrick’s Breastplate, is a powerful Christian hymn attributed to St. Patrick, the 5th-century missionary who brought Christianity to Ireland. It is a prayer of protection, invoking the strength of God and the Trinity to shield the believer from harm. Here are the lyrics to accompany John Rutter’s gorgeous rendition. The full prayer is much longer. YOU CAN ACCESS IT HERE.
Christ be with me, Christ within me Christ behind me, Christ before me Christ beside me, Christ to win me Christ to comfort and restore me Christ above me, Christ beneath me Christ in quiet, Christ in danger Christ in hearts of all that love me Christ in mouth of friend and stranger
A Lenten Hymn: “My Song is Love Unknown”
My Song Is Love Unknown (ELW 343) was written in 1664 by Samuel Crossman, originally as a devotional poem reflecting on Christ’s love and sacrifice. The poem was later set to music by John Ireland in 1918—allegedly in just 15 minutes! The hymn poignantly captures the events of Holy Week, focusing on the paradox of Christ’s rejection and ultimate sacrifice for humanity. It remains a cherished piece in Christian worship, especially during Lent and Holy Week, for its timeless message and moving melody. It is a difficult hymn, but handled beautifully by the Choir of King’s College in Cambridge. Enjoy!
My song is love unknown My Savior’s love to me Love to the loveless shown That they might lovely be Oh, who am I that for my sake My Lord should take frail flesh and die?
He came from his blest throne Salvation to bestow The world that was his own Would not its Savior know But, oh, my friend My friend indeed Who at my need his life did spend!
Sometimes we strew his way And his sweet praises sing Resounding all the day Hosannas to our king Then, “Crucify!” is all our breath And for his death we thirst and cry
We cry out, we will have Our dear Lord made away A murderer to save The prince of life to slay Yet cheerful he to suff’ring goes That he his foes from thence might free
In life no house, no home My Lord on earth might have In death no friendly tomb But what a stranger gave What may I say? Heav’n was his home But mine the tomb wherein he lay
Here might I stay and sing No story so divine! Never was love, dear King Never was grief like thine This is my friend, in whose sweet praise I all my days could gladly spend!
Faithful Conversations on Sunday
Join us on Sunday 23 March at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome! Come and help us deepen our understanding of the readings!
