14 September 2025: Holy Cross Day (Pentecost 14)

8 Sep 202516 Nov 2025 / Rykken / Leave a comment

Faithful Conversations #133

Introduction to Readers

“Everywhere and always, when human beings either cannot or dare not take their anger out on the thing that has caused it, they unconsciously search for substitutes, and more often than not they find them.” (René Girard, The One by Whom Scandal Comes)

While exploring the Gospel passage from John for Holy Cross Day, I stumbled on a fascinating commentary that pointed me to a deeper understanding of the role of the scapegoat throughout history — a term that traces back to William Tyndale’s 1530 English translation of Leviticus 16. In the ancient Day of Atonement ritual, one goat was offered to God, while another was sent into the wilderness, symbolically carrying the sins of the people. Tyndale rendered the Hebrew word ʿăzāzêl as “escape goat,” a phrase that evolved into scapegoat and came to describe anyone unfairly blamed or cast out for the faults of others. French-American thinker René Girard deepened this insight with his concept of the scapegoat mechanism—the unconscious “search for substitutes.” What he described was a pattern by which societies target outsiders to relieve internal tensions, often masking deeper truths about violence, reconciliation, and grace. We don’t have to look far to see the pattern! History certainly offers sobering examples: Socrates, condemned by the Athenian state as a corrupting influence during a time of civic unrest, and European Jews, scapegoated by the Nazi regime as the cause of Germany’s decline—both victims of collective projection and sacrificial violence. (Here’s a good article if you would like a further explanation). I will explore this concept further in m reflections, focusing on the Old Testament reading from Numbers as a backdrop for understanding the Gospel.

Thanks for returning to this space again this week! Your interest in the Lectionary inspires me! Next Sunday coincides with Holy Cross Day on our church calendar (September 14), listed among the Lesser Festivals and Commemorations in the ELCA. It is not uncommon to highlight the Lesser Festivals, especially when they fall on a Sunday. (Sidebar: Here’s a nice explanation of how we handle such things within our denomination). And some background for the good of the cause: Holy Cross Day commemorates the cross on which Jesus was crucified—not merely as an instrument of death, but as a symbol of redemption and divine love. The feast traces its origins to St. Helena, mother of Emperor Constantine, who journeyed to Jerusalem c. 326 CE and, according to tradition, discovered the True Cross at the site of Christ’s crucifixion. Sometime later, Constantine dedicated the Church of the Holy Sepulchre on September 13–14, 335, marking the first public veneration of the cross. The feast also recalls the recovery of the cross in 628 A.D. by Emperor Heraclius, who reclaimed it from Persian forces and returned it to Jerusalem. Over time, Holy Cross Day became a universal Christian observance, celebrated by Catholics, Orthodox, Anglicans, Lutherans, and others. Unlike Good Friday, which focuses on Christ’s suffering, this feast exalts the cross as a “tree of life”, a sign of victory, healing, and hope. In liturgy and devotion, the cross is lifted high—not to glorify suffering, but to proclaim the transformative power of divine love. I’m offering a musical selection today that comes out of this tradition.

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

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

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

Common Themes Among the Readings

Readings for
Holy Cross Day

Numbers 21: 4b-9
Psalm 98: 1-4
1 Corinthians 1: 18-24
John 3: 13-17

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

The readings for Holy Cross Day converge around the mystery and majesty of the cross as both a symbol of suffering and a source of salvation. In Numbers, the bronze serpent lifted by Moses prefigures Christ’s crucifixion, where healing comes through looking in faith. John 3:13–17 deepens this image, revealing that the Son of Man must be lifted up so that all who believe may have eternal life—not just life after death, but a new, abundant life marked by spiritual rebirth and belonging. This passage, often reduced to the familiar “John 3:16,” gains its full power when read in context: Jesus speaks to Nicodemus about the radical nature of God’s love, a love that chooses vulnerability and sacrifice over condemnation. 1 Corinthians and Psalm 98 echo this paradox and promise—where the cross, foolish to the world, becomes the wisdom of God, and all creation is invited to sing of the victory won through love.

“Describe the common themes among the readings for Holy Cross Day.” Copilot, 4 September 2025, Copilot website.

LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina (Augustinian)

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.

*1960s Lutheran humor from Charles Schultz*

The First Reading: Numbers 21: 4b-9

⁴From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom, but the people became discouraged on the way. ⁵The people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we detest this miserable food.” ⁶Then the Lord sent poisonous serpents among the people, and they bit the people, so that many Israelites died. ⁷The people came to Moses and said, “We have sinned by speaking against the Lord and against you; pray to the Lord to take away the serpents from us.” So Moses prayed for the people. ⁸And the Lord said to Moses, “Make a poisonous serpent, and set it on a pole, and everyone who is bitten shall look at it and live.” ⁹So Moses made a serpent of bronze and put it upon a pole, and whenever a serpent bit someone, that person would look at the serpent of bronze and live.

The Gospel: John 3: 13-17

¹³No one has ascended into heaven except the one who descended from heaven, the Son of Man. ¹⁴And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, ¹⁵that whoever believes in him may have eternal life.
¹⁶“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
¹⁷“Indeed, God did not send the Son into the world to condemn the world but in order that the world might be saved through him.

Reflection: Lifted for Healing

In exploring the Lectionary each week, the Old Testament passage typically provides context for the Gospel reading, and that is certainly the case for Holy Cross Day. Here’s a quick summary of each.

*Moses and the Bronze Serpent*
(Jean-Charles Frontier, 1743)

Numbers 21:4b–9 recounts a moment of crisis and mercy during Israel’s wilderness journey. As the people grow impatient and speak against God and Moses, they are punished with fiery serpents whose bites prove deadly. In response to their repentance, God instructs Moses to craft a bronze serpent and lift it on a pole—anyone who looks at it after being bitten is healed. This passage reveals a powerful pattern: divine judgment met with divine mercy, and healing offered not by removing danger, but by redirecting the gaze toward hope.

John 3:13–17 presents a powerful summary of the Gospel message through Jesus’ conversation with Nicodemus, a Pharisee who secretly visited Jesus at night. Jesus explains that just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up—pointing to his crucifixion as the means by which eternal life is offered. The passage culminates in the declaration that “God so loved the world that He gave His only Son,” emphasizing divine love as the foundation of salvation. Crucially, it affirms that Jesus was sent not to condemn the world, but to save it, offering redemption to all who believe.

What are we to make of these readings? Both passages are imbedded in powerful moments and difficult to understand, in my mind, without deeper context. Jennifer Garcia Bashaw, Associate Professor of New Testament and Christian Ministry at Campbell University, provides a compelling commentary that I am leaning on heavily here. Let me summarize a bit. She makes the case that we tend to read John 3:16 — one of the most recognizable Bible passage of all — as a “stand-alone” verse and misrepresent its true meaning. The key, according to Bashaw, is the reference in preceding verses (3:14-15) to the “bizarre story about a bronze snake” (referencing Numbers). Those fiery serpents God sent are wreaking havoc on the wandering Israelites, and their only salvation is to gaze upon the lifted serpent of bronze. That image reminds them of their own self-destruction — in Bashaw’s words, “the evil of empire, the oppression they participate in, the violence that beats at the heart of society, the scapegoating tendencies of people who allow innocent people to suffer for sins that aren’t their own.” And here’s the connection John is drawing: like that bronze serpent, Jesus’ death on the cross (“Lift High the Cross”), “reveals humanity’s self-destructive nature that drives societies to fear and violence.” The cross, then, becomes “the symbol of misplaced blame and oppressive violence.” Jesus becomes the scapegoat, executed by the powerful and a reminder of how far we have fallen. Our healing — our salvation — starts with recognizing this fact, believing it deeply in our souls.

John’s Gospel underscores this call to belief with remarkable frequency. He uses some variation of the verb believe eighty-four times—far more than Matthew, Mark, and Luke combined. Faith, then, rests not on abstract doctrine but on a lived belief in a Savior whose life, death, and resurrection transformed history and offers hope to a fallen world. This is good news that we need to share!

Soli Deo Gloria!

Prayer Reflection: Two from Henri Nouwen

Before Birth and After Death
I am a human being who was loved by God before I was born and whom God will love after I die. This brief lifetime is my opportunity to receive love, deepen love, grow in love, and give love. When I die love continues to be active, and from full communion with God I am present by love to those I leave behind.

Discovering our True Self
The spiritual journey is essentially different from engaging in hero worship or joining a therapeutic movement. These forms of following are typically centered on “me.” In hero worship, we may be looking for a vicarious self by losing our identity in that of the hero. In many therapeutic movements, we may be searching for inner harmony or healing. When Jesus says, “Follow me,” he is calling us to let go of “me” and to gradually say, “You, Lord, are the one.” Jesus calls us to leave our “me” world, trusting that being at home in God we will discover who we truly are.

A Musical Offering: Nos Autem Gloriari

Nos autem gloriari is a liturgical chant rooted in Galatians 6:14 which declares: “But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.” This verse became the foundation for the Latin Introit used on Holy Thursday and the Feast of the Exaltation of the Holy Cross, emphasizing the paradoxical glory of Christ’s crucifixion. The chant was formalized in the Gregorian tradition and later inspired Renaissance composers like Palestrina, whose motet setting remains a sacred choral standard. Over centuries, Nos autem has served as a musical and theological anchor, proclaiming the cross as both a sign of suffering and the gateway to redemption. The lyrics also reference Psalm 67.

The Lyrics (Latin/English)

Nos autem gloriari oportet in cruce Domini nostri Jesu Christi:
In quo est salus, vita et resurrectio nostra:
Per quem salvati et liberati sumus.
Psalmus: Deus misereatur nostri, et benedicat nobis:
Illuminet vultum suum super nos, et misereatur nostri.

But it befits us to glory in the Cross of our Lord Jesus Christ,
in whom is our salvation, life, and resurrection;
through whom we are saved and set free.
Psalm: May God have mercy on us and bless us;
may He cause the light of His countenance to shine upon us, and may He have mercy on us.

The Choir of the Basilica of the National Shrine of the Immaculate Conception is a professional vocal ensemble based in Washington, D.C., dedicated to enhancing sacred liturgy through music. Comprising highly trained singers from the region, the choir performs a wide repertoire—from Gregorian chant and Renaissance polyphony to contemporary sacred compositions—under the direction of Dr. Peter Latona. Known for its musical excellence and spiritual depth, the choir regularly sings for major liturgical celebrations, including papal visits and national broadcasts, serving as a voice of beauty and devotion within the Catholic Church.

“Provide a description of the Choir of the Basilica of the National Shrine,” 7 September 2025, Copilot Website.

Faithful Conversations Updates

Regular worship resumed last week at ELC (9:30). Our in-person lectionary discussions will start up again next Sunday — September 14th. We will meet from 10:45-11:30 in the church library each week, with some exceptions. Join us for a free-flowing discussion of the Sunday readings. No prior knowledge is necessary! ALL ARE WELCOME!

📖 ARE YOU READY TO READ THE BIBLE IN A YEAR?
Starting on 28 September, join our Bible 365 Challenge—a yearlong journey through Scripture for individuals, families, and groups. As Lutherans, we know God’s Word shapes our lives and deepens our faith. Luther once said, “The Bible is alive… it lays hold of me.” Whether you choose the print path or go digital, we’ll grow together—with daily readings, mutual support, and spiritual connection. Pastor Jen will offer a “Bible Reading Kick-Off Class” on 21 and 28 September (choose either) at 11:00 in the Gathering Area. ALL ARE WELCOME!

7 September 2025: Pentecost 13 (Ordinary 23)

1 Sep 202516 Nov 2025 / Rykken / Leave a comment

Faithful Conversations #132

Introduction to Readers

“History must be imagined before it can be understood.” (David Blight)

Philemon (fih-LEE-muhn), Paul’s shortest letter, shows up once every three years in the Revised Common Lectionary. Just 25 verses long, this oft-overlooked epistle opens a deeply personal window into the early Christian movement—a moment of moral tension, complex relationships, and spiritual transformation. After spending some time with Philemon, Paul, and Onesimus over the past several days, I decided to take the opportunity to explore the story more fully and will do that in my reflections. It is a fascinating letter.

Before getting to that, however, some further background is in order (and a good example of the difficulties inherent in Biblical interpretation). One of my guiding quotes regarding the study of history comes from Yale historian David Blight, reminding us that we must imagine a world far different from our own to bring history alive. Imagine this, for example. In the generation leading up to the Civil War, pro-slavery advocates and abolitionists BOTH drew on Biblical texts to support their contrary positions. Paul’s appeal to Philemon to receive Onesimus, his escaped slave, “no longer as a slave, but as a beloved brother” suggests that slavery was wrong, yet Paul’s letter was also used as an example of the Bible sanctioning human bondage. Soldier and author John Richter Jones, for example, argued just that in his 1861 treatise, Slavery Sanctioned by the Bible. Consider that as you explore it this week.

As always, thanks for your ongoing interest in the Lectionary! We have one commemoration on the ELCA calendar this week. Nikolaj Frederik Severin Grundtvig (b. 1783) was a Danish pastor, poet, historian, and educational reformer whose legacy reshaped both church and society. He championed a living Christianity rooted in sacramental tradition and cultural heritage, opposing sterile rationalism in favor of spiritual vitality. Grundtvig is best remembered for founding the folk high school movement, which democratized education and inspired a new Danish nationalism grounded in enlightenment, community, and human dignity. He died on 2 September in 1872. (Note: All commemorations within the ELCA calendar are found on pages 14-17 of our hymnal — the ELW).

Common Themes Among the Readings

Pentecost 13 Readings

Deuteronomy 30: 15-20
Psalm 1
Philemon 1-21
Luke 14: 25-33

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

The readings for Pentecost 13 (Year C) center on the profound theme of choice and commitment in the life of faith. Deuteronomy 30 and Psalm 1 both present a stark contrast between the way of life and the way of death, urging the faithful to choose obedience and delight in God’s law as the path to flourishing. Luke 14 intensifies this call by demanding radical discipleship—renouncing possessions, relationships, and even self-interest to follow Christ wholeheartedly. In Philemon, Paul models this costly love by appealing for reconciliation and transformation, asking Philemon to receive Onesimus not as a slave but as a beloved brother. Together, these texts challenge believers to count the cost, embrace the cross, and walk the path of righteousness with courage and grace.

“Describe the common themes among the readings for Pentecost 13.” Copilot, 30 August 2025, Copilot website.

LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina (Augustinian)

The Second Reading: Philemon 1-21

Salutation
¹Paul, a prisoner of Christ Jesus, and Timothy our brother, To our beloved coworker Philemon, ²to our sister Apphia, to our fellow soldier Archippus, and to the church in your house: ³Grace to you and peace from God our Father and the Lord Jesus Christ.

Philemon’s Love and Faith
⁴I thank my God always when I mention you in my prayers, ⁵because I hear of your love for all the saints and your faith toward the Lord Jesus. ⁶I pray that the partnership of your faith may become effective as you comprehend all the good that we share in Christ.⁷I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.

Paul’s Plea for Onesimus
⁸For this reason, though I am more than bold enough in Christ to command you to do the right thing, ⁹yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man and now also as a prisoner of Christ Jesus. ¹⁰I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. ¹¹Formerly he was useless to you, but now he is indeed useful to you and to me. ¹²I am sending him, that is, my own heart, back to you. ¹³I wanted to keep him with me so that he might minister to me in your place during my imprisonment for the gospel, ¹⁴but I preferred to do nothing without your consent in order that your good deed might be voluntary and not something forced. ¹⁵Perhaps this is the reason he was separated from you for a while, so that you might have him back for the long term, ¹⁶no longer as a slave but more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord. ¹⁷So if you consider me your partner, welcome him as you would welcome me. ¹⁸If he has wronged you in any way or owes you anything, charge that to me. ¹⁹I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. ²⁰Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.²¹Confident of your obedience, I am writing to you, knowing that you will do even more than I ask. ²²One thing more: prepare a guest room for me, for I am hoping through your prayers to be restored to you.

Final Greetings and Benediction
²³Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you,²⁴and so do Mark, Aristarchus, Demas, and Luke, my coworkers. ²⁵The grace of the Lord Jesus Christ be with your spirit.

Take time to watch this excellent overview of Philemon from the Bible Project. We will be referencing the work of the Bible Project in our Bible 365 Challenge starting in late September, especially the summary videos. They are especially good if you are a visual learner!

Explore the Bible Project’s Website

Reflection: The Story of Onesimus

Paul is traditionally credited with thirteen letters in the New Testament. Of these, seven are considered undisputed—Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon—widely accepted as authentically Pauline. The remaining six—Ephesians, Colossians, 2 Thessalonians, 1 and 2 Timothy, and Titus—are disputed, raising questions about authorship, theological development, and historical context. Philemon stands apart in its intimacy. It centers on a triangular relationship: Paul, the imprisoned apostle; Philemon, a house church leader and slaveholder; and Onesimus, an enslaved man who has encountered Paul and returned transformed.

Here’s a review of the basic facts: Written from a prison cell around 60-62 CE, Paul’s letter to Philemon is his shortest — merely 355 Greek words long. The key figures are Philemon, a Christian leader and slave owner in Colossae, and Onesimus, his runaway slave who encountered Paul and became a believer (sidebar: we never hear from Onesimus). Paul sends Onesimus back to Philemon with this letter, appealing for reconciliation and a transformed relationship. Rather than commanding Philemon, Paul diplomatically urges him to receive Onesimus not as a slave, but as a beloved brother in Christ.

What can we take away from this personal correspondence from the earliest days of the Christian movement? First, the radical nature of the letter is best understood in context. In the Greco-Roman world of Paul’s time, slavery was a widespread and socially accepted institution, with enslaved people making up a significant portion of the population and serving in roles from manual labor to skilled professions. Estimates are that roughly 35% of the population was enslaved! Slaves were considered property with no legal rights, though manumission (freedom) was possible and sometimes led to citizenship. Enslavement wasn’t based on race but on status, and people became slaves through war, birth, or debt. Paul’s letter to Philemon boldly challenges this system by urging Philemon to see his slave Onesimus not as property but as a brother in Christ. Paul chooses his words carefully (note verse 8 and beyond) but leaves little doubt of his intentions.

Second, this somewhat obscure letter from 2000 years ago speaks to us across the ages. Imagine Paul and Onesimus sitting in that jail cell, working through the particulars of the letter. Imagine the fear that Onesimus must have experienced as he traveled back to his former master! His willingness, I suspect, sheds light on his relationship of trust with Paul. As spiritual descendants of this story, the Apostle’s call for radical reconciliation, dignity, and spiritual kinship that transcends social status is breath-taking. Paul’s appeal to Philemon invites believers to embody grace—not just in personal forgiveness, but in how they view and treat others, especially those marginalized or wronged. Our challenge is to move beyond transactional relationships and embrace a community defined by love, mutual respect, and shared identity in Christ. How will we respond to that challenge?

Soli Deo Gloria!

Postscript: What happened to Onesimus? There is much mystery there. Onesimus became a symbol of Christian transformation and reconciliation. After encountering Paul in Rome and converting to Christianity, he returned to Philemon bearing Paul’s appeal for mercy and brotherhood. Early church tradition holds that Onesimus was later freed and rose to prominence as a church leader, possibly serving as bishop of Ephesus. His legacy endures as a testament to grace, justice, and the radical reordering of relationships within the early Christian community.

Prayer Reflection: The Imitation of Christ

The Imitation of Christ by Thomas à Kempis is a 15th-century devotional classic that urges readers to renounce worldly vanities and cultivate a life of humility, self-denial, and spiritual intimacy with Christ. Structured in four books, it offers meditative reflections on the interior life, the comfort of divine presence, and the transformative power of the Eucharist. Revered across centuries and traditions, it remains one of the most widely read Christian texts after the Bible, guiding seekers toward a quiet, contemplative discipleship. Here is a representative passage:

The life of a good religious person should shine in all virtue and be inwardly as it appears outwardly . . . We ought every day to renew our purpose in God, and to stir our hearts to fervor and devotion, as though it were the first day of our conversion. And we ought daily to pray and say: Help me, my Lord Jesus, that I may persevere in good purpose and in your holy service unto my death, and that I may now today perfectly begin, for I have done nothing in time past.

A Musical Offering: The Doxology (some nostalgia here)

The well-known doxology that begins “Praise God from whom all blessings flow” was written by Anglican Bishop Thomas Ken in the late 1600s as part of hymns for students at Winchester College. First published in 1709, it quickly became a regular part of Christian worship, loved for its brief and powerful praise of the Trinity. Its style echoes older Jewish and early Christian traditions, where short songs of praise were used in prayer and worship. The tune often used for the doxology is called the “Old Hundredth,” written by Louis Bourgeois in 1551 for the Genevan Psalter, a Reformation-era songbook. (Note: The familiar hymn, “All People That on Earth Do Dwell,” is the tune associated with the Doxology — it is hymn 883 in the ELW). Though originally paired with Psalm 134, it became famous through Psalm 100 (“Old Hundredth”) and remains a central melody in Protestant worship because of its strong, simple beauty and deep historical roots. Like many of you, I grew up with this song, and especially associate it with potluck suppers in church basements or family gatherings at Thanksgiving and Christmas — and yes, how well I recall my father always having to clarify, ahead of time, how we were going to finish the song! (there are two versions of the last line) And, there were always those in our midst that manage to include rich harmonies during the “Amen!” The musical interpretation I posted here comes from jazz pianist Chuck Marohnic. Feel free to sing along!

Various Lyrics Associated With the Doxology

(The original)
Praise God from whom all blessings flow,
Praise Him all creatures here below,
Praise Him above, ye heavenly host,
Praise Father, Son, and Holy Ghost.

And Prayers Before Eating (especially in church basements!)
Be present at our table, Lord;
Be here and everywhere adored.
Thy children bless, and grant that we
May feast in paradise with Thee. Amen.

Or . . .
Be present at our table, Lord;
Be here and everywhere adored.
Thy mercies bless, and grant that we
May strengthened for Thy service be. Amen.

Chuck Marohnic (b. 1940) is a renowned jazz pianist and educator whose career has spanned collaborations with legends like Chet Baker and Joe Henderson, as well as decades of teaching at Arizona State University. After retiring from academia, he turned his focus toward integrating jazz with spiritual practice, serving as a music minister in various Christian denominations. He co-founded Sanctuary Jazz, blending sacred themes with improvisational depth.

Faithful Conversations Updates

Regular worship will resume this week at ELC at 9:30. Sunday is also designated across the ELCA as “God’s Work, Our Hands” Sunday and after an abbreviated service, we will have a variety of activities going on related to that. Our in-person lectionary discussions will resume on Sunday, 14 September.

📖 Ready to read the Bible in a year?
Starting in late September, join our Bible 365 Challenge—a yearlong journey through Scripture for individuals, families, and groups. As Lutherans, we know God’s Word shapes our lives and deepens our faith. Luther once said, “The Bible is alive… it lays hold of me.” Whether you choose the print path or go digital, we’ll grow together—with daily readings, mutual support, and spiritual connection. Details are coming soon. Let’s dive in, walk together, and let the Word come alive in us!

31 August 2025: Pentecost 12 (Ordinary 22)

25 Aug 2025 / Rykken / Leave a comment

Faithful Conversations #131

Introduction to Readers

“The big majority of Americans, who are comparatively well-off, have developed an ability to have enclaves of people living in the greatest misery almost without noticing them.” — Gunnar Myrdal (1898-1987)

We live in a time marked by deep divisions. This week’s readings from Proverbs and Luke revolve around meals, invitations, and where people sit, both literally and metaphorically. The closing verses of Luke’s Gospel (14:13–14) remind me of a story my father shared with me many times. During his World War II training (1943), prior to his deployment to the Italian theater, he witnessed something that stayed with him for life (sidebar: much of his training took place in the South, but this incident was in a different region of the country. Also, a reminder that the US Military was not integrated until 1948). One evening, while eating with fellow soldiers, a Black man entered the restaurant and sat nearby. Unk’s training partner—a young lad from Georgia—suddenly stood up and left, visibly shaken and nearly sick. The reaction stunned Unk. He couldn’t understand how someone could be so shaped by racial prejudice that the simple presence of another person caused such a visceral response. I believe that moment, quiet but powerful, opened his eyes to the deeper divisions in the country he was preparing to defend. As a nineteen-year-old northern boy, he had never seen anything like it. Swedish economist and sociologist Gunnar Myrdal’s famous study, The American Dilemma: The Negro Problem and Modern Democracy, published around that time (1944), highlighted the deep contradiction between the United States’ democratic ideals and its systemic racism. Myrdal saw a deep spiritual crisis at the heart of American life: a nation that preached liberty and equality yet built systems that denied those very gifts to Black citizens. This contradiction, especially in the conscience of white Americans, became a kind of moral blindness—one that sustained injustice across generations. He believed that only by naming and repenting of this hypocrisy could the nation begin to walk the path of true reconciliation and justice. Though time has passed and progress has come, I believe we are still called—eighty-one years later—to wrestle with this same brokenness and seek healing with honesty, humility, and hope. More on this later in my reflection.

Thanks for your continued interest in the Lectionary and for returning to this space! This week (August 28th) the ELCA commemorates both Augustine, Bishop of Hippo (CE 354-430), and Moses the Black, 4th Century monk and martyr. Recall that Martin Luther had Augustinian training under the guidance of Johann von Staupitz, who encouraged Luther’s deep engagement with grace, sin, and faith. This training laid the foundation for Luther’s theological breakthroughs, as he later drew heavily on Augustine’s writings while developing his own reformist ideas. And, a reminder — the modified version of the Lectio Divina I include each week, comes from Augustine. As for Moses the Black, his fascinating story is new to me, and I encourage you to read about him here.

Common Themes Among the Readings

Pentecost 12 Readings

Proverbs 25: 6-7
Psalm 112
Hebrews 13: 1-8, 15-16
Luke 14: 1, 7-14

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

The readings for Pentecost 12 (Year C) center on humility, hospitality, and the quiet strength of righteousness. Proverbs 25:6–7 and Luke 14:7–14 both caution against self-promotion, urging listeners to take the lower seat and let honor come from others, especially God. Psalm 112 celebrates the life of the righteous—those who are gracious, generous, and just—whose legacy endures and whose hearts are steady. Hebrews 13 calls believers to live with love, integrity, and generosity, extending hospitality to strangers and remembering those who suffer. Together, these texts invite a posture of grounded humility and active compassion, reflecting the values of God’s kingdom rather than the hierarchies of the world.

“Describe the common themes among the readings for Pentecost 12.” Copilot, 25 August 2025, Copilot website.

LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina (Augustinian)

1960s Lutheran Humor! — Intense battles over Biblical Interpretation!
(1960s Lutheran humor)

Hebrews 13: 1-8, 15-16

13 Let mutual affection continue. ²Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. ³Remember those who are in prison, as though you were in prison with them, those who are being tortured, as though you yourselves were being tortured. ⁴Let marriage be held in honor by all, and let the marriage bed be kept undefiled, for God will judge the sexually immoral and adulterers. ⁵Keep your lives free from the love of money, and be content with what you have, for he himself has said, “I will never leave you or forsake you.” ⁶So we can say with confidence, “The Lord is my helper;
I will not be afraid.
What can anyone do to me?” ⁷Remember your leaders, those who spoke the word of God to you; consider the outcome of their way of life, and imitate their faith. ⁸Jesus Christ is the same yesterday and today and forever.
¹⁵Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. ¹⁶Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

Luke 14: 1, 7-14

One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched.
One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched.
⁷When he noticed how the guests picked the places of honor at the table, he told them this parable: ⁸“When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. ⁹If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place. ¹⁰But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all the other guests. ¹¹For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” ¹²Then Jesus said to his host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. ¹³But when you give a banquet, invite the poor, the crippled, the lame, the blind, ¹⁴and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.”

Source: Bible Gateway

Reflection: “Welcoming Angels, Mending Wounds”

On Sunday morning (yesterday), I had a “Holy Spirit moment” while listening to the first reading from Isaiah (thanks Sue Leadholm, for your reading, and also Pastor Jen for helping me think further regarding exclusion!). One verse stood out with unusual force—Isaiah 58:12: “You shall be called the repairer of the breach, the restorer of streets to live in.” A bit of background for context: Isaiah 58 is a prophetic call to authentic faithfulness, where God—through the prophet—challenges hollow religious rituals and redirects attention toward justice, mercy, and community restoration. The chapter opens with a rebuke: the people are fasting and seeking God, but their actions are disconnected from righteousness—they exploit workers, quarrel, and ignore the oppressed. Instead of empty gestures, God calls for a fast that loosens the bonds of injustice, frees the oppressed, shares bread with the hungry, and shelters the homeless. It was that phrase—repairer of the breach— that stopped me in my tracks. It felt powerfully relevant and a call for Christians today, especially in a world so divided and wounded. It’s an age-old problem — excluding others — but listen for it in the daily news cycle! We are meant to be people who help mend what’s broken, who rebuild trust, and who provide space for others to live with dignity and hope. As followers of Christ, if we can’t do this — if we won’t do this — who will?

*Jesus Invites the Outcasts (A.I. generated)*

In turn, that verse and that moment reframed my hearing of the Hebrews 13 and Luke 14 readings in this week’s lectionary. The passage from Hebrews (the last of four in the lectionary cycle) reminds us, among other things, to show love to strangers, saying that in doing so, we may be welcoming angels without knowing it (13:2). Let that notion sink in for a moment. Luke takes this even further, urging us to invite those who cannot repay us—the poor, the forgotten, the excluded (14:13). Both passages suggest that hospitality isn’t just about being polite—it’s about seeing Christ in others, especially those who are vulnerable. It’s about creating space where grace can take root.

One thing I’ve learned over the years is that scripture speaks differently each time we read it. Familiar passages can suddenly feel new, offering fresh insight or a deeper challenge. That’s part of the beauty of the Bible—it grows with us. Starting in late September, we’re inviting our members to begin a journey: reading through the Bible in a year. It’s a commitment, yes—but also an opportunity to hear God’s voice in new ways, to be shaped by the stories, wisdom, and promises that have guided generations. I hope you’ll join us. Let’s walk this path together.

Soli Deo Gloria!

Prayer Reflection: “On the Pulse of Morning” (Angelou)

Lift up your faces, you have a piercing need
For this bright morning dawning for you.
History, despite its wrenching pain
Cannot be unlived, but if faced
With courage, need not be lived again.
Lift up your eyes upon
This day breaking for you.
Give birth again
To the dream…

Lift up your hearts
Each new hour holds new chances
For a new beginning.
Do not be wedded forever
To fear, yoked eternally
To brutishness.
The horizon leans forward,
Offering you space to place new steps of change.

Drawn from Angelou’s Inaugural Poem, 20 January 1993.

A Musical Offering: “Jesus Calls Us Over the Tumult”

Cecil Frances Alexander (1818–1895), a beloved Irish hymn writer known for her poetic clarity and theological depth, wrote over 400 hymns, many for children, including All Things Bright and Beautiful and Once in Royal David’s City. This hymn was written for a Sunday service focused on the calling of the first disciples—Simon, Andrew, James, and John—by the Sea of Galilee (Matthew 4:18–22; Mark 1:16–18). Her husband, William Alexander, an Anglican clergyman (later Archbishop of Ireland), requested a hymn for that occasion. The hymn echoes Jesus’ call to leave behind worldly distractions and follow Him wholeheartedly. Lines like “Christian, love me more than these” draw inspiration from John 21:15, where Jesus asks Peter, “Do you love me more than these?” It’s a call to discipleship amid the “tumult” of everyday life. If you need a few moments of calm in your day, enjoy this simple and clear piano interpretation!

Lyrics: Jesus Calls Us O’er the Tumult

1. Jesus calls us o’er the tumult
Of our life’s wild, restless sea;
Day by day his sweet voice sounding,
Saying, “Christian, follow me.”

2. Brothers Simon, Andrew heard it
By the Galilean lake,
Turned from home, and toil, and kindred,
Leaving all for His dear sake.

3. Jesus calls us from the worship
Of the vain world’s golden store,
From each idol that would keep us,
Saying, “Christian, love me more.”

4. In our joys and in our sorrows,
Days of toil and hours of ease,
Still he calls, in cares and pleasures,
“Christian, love me more than these.”

5. Jesus calls us—By your mercies,
Savior, may we hear your call,
Give our hearts to your obedience,
Serve and love you best of all.

Faithful Conversations: Two Updates

Next Sunday (31 August), ELC will offer one service at Hatfield at 10:15 (no in-town worship that day). This will the final Hatfield experience for this year and starting 7 September, we will resume our regular schedule (9:30 service at ELC). One 14 September, we will resume our in-person discussions of the lectionary after worship in the church library (10:45-11:30). ALL ARE WELCOME!

📖 LET’S READ THROUGH THE ENTIRE BIBLE IN ONE YEAR!
We met last week and have laid out the plans for our Bible 365 Challenge—a yearlong journey through Scripture for individuals, families, and groups. As Lutherans, we know God’s Word shapes our lives and deepens our faith. Luther once said, “The Bible is alive… it lays hold of me.” Whether you choose the print path or go digital, we’ll grow together—with daily readings, mutual support, and spiritual connection. More details are coming soon!

24 August 2025: Pentecost 11 (Ordinary 21)

18 Aug 202519 Aug 2025 / Rykken / Leave a comment

Faithful Conversations #130

Introduction to Readers

“Those who cannot remember the past are condemned to repeat it.” (Santayana)

The debates over our national history have been on my mind this week. They go beyond academic and are existential in some ways. History shapes our identity, both personal and collective. At the center of this fight over our past is the challenge of memory: what we remember, what we forget, and whose stories we tell. Each person sees the past through their own lens, shaped by background and experience. That’s why history is often contested, and why historians work hard to find and share the truth. But behind all these disagreements is that deeper question: Who are we as a people?*

First generation Christians grappled with this question as well. This week’s passage from Hebrews (12:18–29) brought to mind Santayana’s famous warning about failing to remember.** The author of Hebrews (Paul? Apollos?) offers a compelling example of how sacred history can be used to interpret the present and warn against repeating the mistakes of the past. The writer draws a vivid contrast between two mountains—Mount Sinai and Mount Zion. Sinai, with its fire, darkness, and trembling, recalls the fearsome encounter between God and the Israelites—a moment etched in communal memory as both revelation and warning. Zion, by contrast, represents a new reality: the city of the living God, a place of welcome, celebration, and covenant fulfilled. This historical contrast is not incidental—it’s purposeful. It invites the early Christian community, and us as readers today, to reflect on where we stand. Are we still living in the shadow of Sinai, bound by fear and distance? Or have we embraced the promise of Zion, stepping into a relationship marked by grace and proximity? I’ll explore this further in this week’s reflection, including a connection to the Gospel reading.

Thanks for your visit here again this week and I pray for all of us regarding the exploration of God’s Word. We are nearing the half-way point of the 168 days of the Season of Pentecost. Bernard, Abbott of Clairvaux (d. 20 August 1153), is commemorated on our church calendar this week. Bernard (1090–1153) was a key leader in medieval Christianity known for his deep faith and powerful influence. He helped grow the Cistercian order, promoting a simpler, more prayerful way of life. His writings encouraged a personal connection with God and shaped Christian mysticism. Bernard also supported the Knights Templar and helped make devotion to the Virgin Mary a central part of Catholic belief. Honored as a saint and Doctor of the Church, his legacy lives on through his teachings on love, humility, and spiritual renewal. The accompanying image is by the French artist, Emile Signol (1804-1892) and is titled, “Saint Bernard Preaching the Second Crusade in Vezelay, 1146.”

* I am about to embark on my 47th year of teaching history, and these “history wars” have been part of my experience dating back to the late 1970s. If you are interested in a further exploration of this debate, this commentary by historian David Blight is a good place to start. Also, I welcome any exchange you might want to have regarding the topic!

**This interpretation I’m offering was inspired by a posting by Timothy L. Adkins-Jones in Working Preacher from 25 August 2019. He is the senior pastor at Bethany Baptist Church in Newark, N.J. Working Preacher is sponsored by Luther Seminary and is a powerful resource!

Common Themes Among the Readings for Pentecost 11

Pentecost 11 Readings

Isaiah 58: 9b-14
(Alt: Jeremiah 1: 4-10)
Psalm 103: 1-8
Hebrews 12: 18-29
Luke 13: 10-17

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

Here’s a framework for exploring the readings for Pentecost 11 (Year C). God’s call to prophetic witness (Jeremiah 1:4–10) and the promise of restoration through justice and compassion (Isaiah 58:9b–14) offer a vision of divine empowerment rooted in mercy. Psalm 103 celebrates God’s steadfast love and forgiveness, echoing the healing and liberation Jesus brings to the bent-over woman in Luke 13. The Gospel challenges rigid religiosity, affirming that true Sabbath observance is found in acts of grace. Hebrews 12 contrasts fear-based worship with the awe-filled joy of belonging to an unshakable kingdom, urging reverence and gratitude. Together, these texts invite the faithful to embody healing, justice, and holy boldness in a world longing for renewal.

“Describe the common themes among the readings for Pentecost 11.” Copilot, 25 15 August 2025, Copilot website.

LUTHER’S METHOD OF BIBLE READING
A Revision of the Lectio Divina (Augustinian)

Fast Fact: In Washington, D.C., a statue of Martin Luther stands prominently in front of Luther Place Memorial Church at Thomas Circle. Installed in 1884 to mark the 400th anniversary of Luther’s birth, the statue is a replica of Ernst Friedrich August Rietschel’s original work from the 1868 Luther Monument in Worms, Germany.

Second Reading: Hebrews 12: 18-29
¹⁸You have not come to something that can be touched, a blazing fire, and darkness, and gloom, and a tempest, ¹⁹and the sound of a trumpet, and a voice whose words made the hearers beg that not another word be spoken to them. ²⁰(For they could not endure the order that was given, “If even an animal touches the mountain, it shall be stoned to death.” ²¹Indeed, so terrifying was the sight that Moses said, “I tremble with fear.”) ²²But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, ²³and to the assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, ²⁴and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. ²⁵See that you do not refuse the one who is speaking, for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven! ²⁶At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heaven.” ²⁷This phrase, “Yet once more,” indicates the removal of what is shaken—that is, created things—so that what cannot be shaken may remain. ²⁸Therefore, since we are receiving a kingdom that cannot be shaken, let us show gratitude, by which we may offer to God an acceptable worship with reverence and awe, ²⁹for indeed our God is a consuming fire.

Gospel: Luke 13: 10-17
¹⁰Now he was teaching in one of the synagogues on the Sabbath. ¹¹And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. ¹²When Jesus saw her, he called her over and said, “Woman, you are set free from your ailment.” ¹³When he laid his hands on her, immediately she stood up straight and began praising God. ¹⁴But the leader of the synagogue, indignant because Jesus had cured on the Sabbath, kept saying to the crowd, “There are six days on which work ought to be done; come on those days and be cured and not on the Sabbath day.” ¹⁵But the Lord answered him and said, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it to water? ¹⁶And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the Sabbath day?” ¹⁷When he said this, all his opponents were put to shame, and the entire crowd was rejoicing at all the wonderful things being done by him.

Reflection: “Encountering God“

Where do we encounter God in our lives? That question surfaced recently in a conversation with Pastor Jen. The truth is, God can show up anywhere—while talking with a friend, sitting quietly in nature, or listening to music that stirs something deep inside. These moments often arrive unannounced, but they carry weight. They shift our perspective. They remind us that the sacred is not confined to sanctuaries or rituals—it’s woven into the fabric of daily life. C.S. Lewis captured this beautifully in his essay Is Theology Poetry, where he wrote, “I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.” Faith, in this sense, is not just a lens—it’s illumination. It doesn’t merely help us see God; it helps us see the world more clearly. Christianity, for those who walk that path, shines light on every part of life, revealing both its beauty and its brokenness.

*Jesus Heals the Crippled Woman (A.I. generated)*

This week’s lectionary readings from Hebrews and Luke offer vivid examples of what happens when people encounter God. These stories don’t play it safe—they disrupt old boundaries and invite us into moments of reverent awe. In Luke, Jesus heals a woman on the Sabbath, challenging rigid religious norms and revealing how God’s kingdom breaks into ordinary life with liberating power. In Hebrews, the writer contrasts the trembling fear of Sinai with the joy of Mount Zion—a place filled with healing, justice, and divine presence. Both passages confront systems that resist change—whether it’s synagogue leaders or worshippers clinging to fear. They call us to embrace a deeper, more gracious reality. True worship doesn’t come from legalism or anxiety. It flows from bold, compassionate acts that reflect God’s kingdom here and now.

God moments often arrive often when we least expect them. We carry a spark of the divine within us, so the potential is always near. That’s why it’s essential to stay grounded in two practices: worship with other Christians and daily engagement with God’s Word. These habits don’t just sustain us—they prepare us. They keep us attuned to the Spirit’s movement, even in the mundane. One of my coaching mentors used to say, “You need to put yourself in a position to BE in position.” It took me a while to grasp what he meant. He was urging us to prepare—to do the work—so that when the moment came, we’d be ready. As Lutherans, we know we don’t earn salvation. God has already given it to us. That’s our great gift. But we still have a role to play in this journey. We live it out. We share the story. We stay open to the unexpected. In the days ahead, watch for those quiet, surprising moments when God shows up. And when they do, let them shape you. We’re part of a story that’s still unfolding. Let’s live it with courage, grace, and readiness.

Soli Deo Gloria!

Prayer Reflection: People Who Show the Way (Nouwen)

Dutch Theologian Henri Nouwen (1932-1996)

“God’s people ground me in the reality and wholeness of Christ and his church, holding me firm and safe in God’s loving embrace. God speaks regularly to us through people who talk to us about the things of God. Certain people become living signs that point us to God. Whether in life or in memory, the people God puts in our lives can help guide us and show us the way.” (Nouwen)

Source: Henri Nouwen Society

Inspired prayer: O God, in the voices and lives of those you place before us, we encounter your presence and are drawn into the mystery of Christ and his church. Through their witness, may we be guided ever deeper into your love, finding in them a sacred path to you. Amen.

A Musical Offering: “Here I Am Lord”

“Here I Am, Lord” is a beloved Christian hymn written by Dan Schutte in 1981, originally composed for the ordination Mass of a deacon while Schutte was studying theology at the Jesuit School of Theology in Berkeley. The lyrics draw deeply from Isaiah 6:8 (“Whom shall I send?”) and 1 Samuel 3 (“Speak, Lord, for your servant is listening”), blending divine calling with human response. The song also fits well with this week’s Isaiah reading (Isaiah 58: 9b-14). Uniquely, the hymn alternates between God’s voice in the verses and the worshipper’s reply in the refrain, creating a dynamic dialogue of vocation and surrender. Though rooted in Catholic renewal music following the Second Vatican Council, it quickly gained popularity across denominations and is now found in numerous Protestant hymnals. I first heard it while visiting a Methodist church and was captivated by it. In the ELW (ELCA), it is hymn number 574. The version offered here is a gorgeous jazz interpretation. Enjoy!

Source: Copilot Website

Here I Am, Lord (Lyrics)

I, the Lord of sea and sky
I have heard my people cry
All who dwell in dark and sin
My hand will save
I, who made the stars of night
I will make their darkness bright
Who will bear my light to them?
Whom shall I send?
Here I am, Lord
Is it I, Lord?
I have heard you calling in the night
I will go Lord, if You lead me
I will hold Your people in my heart
I, the Lord of snow and rain
I have borne my people’s pain
I have wept for love of them
They turn away
I will break there hearts of stone
Give them hearts for love alone
I will speak my word to them
Whom shall I send?
(Refrain)
I, the Lord of wind and flame
I will tend the poor and lame
I will set a feast for them
My hand will save
Finest bread I will provide
‘Til their hearts be satisfied
I will give my life to them
Whom shall I send?
(Refrain)

Faithful Conversations: Two Updates

Our regular gatherings for discussing the weekly lectionary are on a pause. Summer worship at ELC is at 8:30 in town and 10:15 at Hatfield by the lake. The 8:30 service will be streamed. Please stay in touch! We will resume in-person gatherings on 14 September at ELC following worship in the library (10:45-11:30).

📖 Ready to read the Bible in a year?
Starting this September, join our Bible 365 Challenge—a yearlong journey through Scripture for individuals, families, and groups. As Lutherans, we know God’s Word shapes our lives and deepens our faith. Luther once said, “The Bible is alive… it lays hold of me.” Whether you choose the print path or go digital, we’ll grow together—with daily readings, mutual support, and spiritual connection. Details are coming soon. Let’s dive in, walk together, and let the Word come alive in us!

17 August 2025: Pentecost 10 (Ordinary 20)

11 Aug 202511 Aug 2025 / Rykken / Leave a comment

Faithful Conversations #129

Introduction to Readers

“The test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function.”
(F. Scott Fitzgerald)

Fitzgerald’s oft quoted assertion from a 1936 essay comes to mind as I try to interpret the daily news cycle. Our world is complex, and few regions show that more clearly than the Middle East. For years, I tried to help students understand the basics of the Arab-Israeli conflict (here is a good primer), but I often stayed at the surface. As 21st century Christians, we must recognize that every time we open our Bible, we step into the world of our spiritual ancestors—a world fractured then and fractured now. Today’s political culture pushes us toward binary thinking: good or evil, oppressor or victim, loyalty or betrayal. But the Gospel invites us to see more deeply. It calls us to live in a “both-and” world, not an “either-or” one. We can grieve the brutal massacre of Israeli civilians on October 7, 2023, and condemn Hamas’s terrorism. At the same time, we can mourn the devastating loss of Palestinian life in Gaza—over 60,000 dead, many of them children—and name the ongoing occupation and siege as a moral failure. We can reject both antisemitism and Islamophobia. We can also stand with those—Jewish, Muslim, Christian, and secular—who cry out for justice, dignity, and peace. The ELCA’s recent memorial on Gaza, passed overwhelmingly at the Churchwide Assembly, reflects this kind of witness. It may not be perfect. It may make us uncomfortable. But it continues a long tradition of speaking truth in love—a tradition that holds tension, listens deeply, and speaks boldly (Sidebar: An elderly pastor once told me that “we have a tradition in the ELCA of talking things through a lot, sometimes for years, and that often frustrates many.” True!). Follow this link if you would like to have a description of the differences between our Social Statements and Memorials). May we continue to pray for all those impacted by this heart-breaking conflict — come heavenly Father!

Thanks for returning to this space again this week, and your continued exploration of the Lectionary! We have several commemorations in our church calendar in the days ahead, including Florence Nightingale (b.1820) who died on 13 August 1910. A social reformer, the “Lady with the Lamp” revolutionized healthcare during the Crimean War. Her nightly rounds to care for wounded soldiers became iconic, symbolizing compassion and dedication. An intriguing and courageous individual (with a beautiful name!), her work laid the foundation for professional nursing. The accompanying image is a lithograph drawn from a painting by British painter Henrietta Rae (1856-1928). We’re on round two of the Hebrews series this week and my reflections will also tie in to the challenging Gospel reading.

Common Themes Among the Readings

Pentecost 10 Readings

Jeremiah 23: 23-29
Psalm 82
Hebrews 11:29 – 12:2
Luke 12: 49-56

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

The readings for Pentecost 10 (Year C) confront the listener with the disruptive power of divine truth. God’s word, like fire in Jeremiah and Jesus’ mission in Luke, does not soothe but purifies, divides, and demands response. Psalm 82 underscores the urgency of justice, as God rebukes those who fail to defend the vulnerable. Hebrews calls the faithful to endurance, drawing strength from the witness of those who persevered before them. Together, the texts challenge complacency and invite a deeper discernment of God’s presence and purpose in turbulent times.

“Describe the common themes among the readings for Pentecost 10.” Copilot, 25 7 August 2025, Copilot website.

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.

Hebrews 11:29 – 12:2

²⁹By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. ³⁰By faith the walls of Jericho fell after they had been encircled for seven days. ³¹By faith Rahab the prostitute did not perish with those who were disobedient,^[a] because she had received the spies in peace. ³²And what more should I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, ³³who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, ³⁴quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. ³⁵Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. ³⁶Others suffered mocking and flogging and even chains and imprisonment. ³⁷They were stoned to death; they were sawn in two; they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented— ³⁸of whom the world was not worthy. They wandered in deserts and mountains and in caves and holes in the ground. ³⁹Yet all these, though they were commended for their faith, did not receive what was promised, ⁴⁰since God had provided something better so that they would not, apart from us, be made perfect.

12 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, ²looking to Jesus, the pioneer and perfecter of faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.

Source: Bible Gateway

Luke 12: 49-56

⁴⁹“I have come to cast fire upon the earth, and how I wish it were already ablaze! ⁵⁰I have a baptism with which to be baptized, and what constraint I am under until it is completed! ⁵¹Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! ⁵²From now on five in one household will be divided, three against two and two against three; ⁵³they will be divided:

father against son
    and son against father,
mother against daughter
    and daughter against mother,
mother-in-law against her daughter-in-law
    and daughter-in-law against mother-in-law.”

⁵⁴He also said to the crowds, “When you see a cloud rising in the west, you immediately say, ‘It is going to rain,’ and so it happens. ⁵⁵And when you see the south wind blowing, you say, ‘There will be scorching heat,’ and it happens. ⁵⁶You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?

Reflection: “Running at Full Stride!”

Martin Luther didn’t hold back when it came to his opinions. As I mentioned last week, he gave the Book of Hebrews a respectful nod—but didn’t place it front and center. He doubted Paul wrote it, and for Luther, apostolic authorship mattered. No apostle? Less authority. He also struggled with Hebrews’ warnings about falling away from faith, which clashed with his deep trust in justification by faith alone. So, he tucked Hebrews into the “helpful but not essential” section of his Bible, alongside James and Revelation (which he famously called “barely worthy of firewood”). Still, I find Hebrews compelling. The writing is rich, and it speaks to a community facing hardship and spiritual drift. This week’s passage is especially powerful. It reminds us that by faith, the Israelites crossed the Red Sea, and by faith, Rahab welcomed the spies and found life amid destruction. Others—Gideon, Samson, David, and countless unnamed saints—endured suffering, exile, and death, trusting in promises they couldn’t yet see. Now, surrounded by this great cloud of witnesses, we’re called to run with perseverance, shedding what weighs us down and fixing our eyes on Jesus, who endured the cross and leads us forward in hope.

*“Joshua’s Spies” (Charles Foster, 1897)*

Let’s pause on Rahab. Her inclusion in Hebrews is stunning. Abraham, Moses, David—those names we expect. But Rahab? She was a woman, a Canaanite, a prostitute—someone living on the edges of society. And yet, her courageous faith placed her squarely in the story of redemption. In Joshua 2 and 6, she risked her life to hide Israelite spies and declared her belief in Israel’s God: “The LORD your God is God in heaven above and on the earth below” (Joshua 2:11). Because of her faith, she survived the fall of Jericho and joined the Israelite community. She married Salmon, gave birth to Boaz (who married Ruth), and became the great-grandmother of King David. (Sidebar: my mother would’ve been proud of me for tracing that lineage—we always admired her gift for unraveling royal family trees!). Early Christians knew Rahab’s story. But to hear her lifted up as a model of faith? That must have been both surprising and deeply moving. It reminds us that faith isn’t reserved for the polished or the powerful. It’s found in the margins, in unexpected places, and in people who dare to trust God against all odds.

Rahab’s story reminds us that faith often rises from the margins—from places of risk, vulnerability, and unexpected courage. She didn’t just believe; she acted. And in doing so, she became part of something far greater than herself—a lineage of redemption, a testimony of grace. It’s no accident that her name appears just before the climactic turn in Hebrews. After listing the faithful—those who trusted God through trials, exile, and even death—the writer shifts from remembrance to invitation. We are not merely observers of this great cloud of witnesses; we are participants in the same story. “Therefore, since we are surrounded by so great a cloud of witnesses…” We are called to run—not casually, but with endurance. To fix our eyes on Jesus, who endured the cross and now leads us forward in hope. This is not a gentle stroll. It’s a race marked by fire. (Sidebar: There are six references to running in the New Testament — as a distance coach, these have always been among my favorites!)

Which brings us to this week’s Gospel: Luke 12:49–56. Jesus speaks with startling clarity—Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! Unsettling words. They challenge our assumptions about the Prince of Peace but also clarify the cost of discipleship. The fire Jesus speaks of is not destruction—it’s purification. It’s the refining flame that burns away complacency. Just as Rahab stepped into danger to align herself with God’s purposes, we too are called to interpret the times. To run with endurance, even when the path divides us from convention, or consensus. Faith, in this light, is not passive. It’s active, discerning, and sometimes disruptive. It’s the flame of transformation.

Soli Deo Gloria!

A Prayer and Musical Offering: St. Aidan’s Prayer

St. Aidan’s Prayer is a contemplative reflection attributed to St. Aidan of Lindisfarne (600-651 CE), a 7th-century Celtic monk and missionary known for his humility, evangelism, and deep spiritual life. The prayer beautifully captures the rhythm of solitude and service, using the imagery of tides to express a life centered in God’s presence and then poured out into the world. This prayer reflects the Celtic Christian balance between contemplation and mission. It’s especially resonant for those seeking spiritual renewal or discerning vocation in a noisy, demanding world. The interpretation you’re hearing comes from composer Lucy Walker. If you need a few moments of peace today, enjoy!

“Describe St. Aidan’s Prayer.” Copilot, 9 August 2025, Copilot website.

Find out more about the composer here.

Leave me alone with God as much as may be.
As the tide draws the waters close in upon the shore,
Make me an island, set apart,
alone with you, God, holy to you.

Then with the turning of the tide
prepare me to carry your presence to the busy world beyond,
the world that rushes in on me
till the waters come again and fold me back to you.

Recorded on St Aidan’s Day in St Marys Parish Church, Holy Island. St. Martin-in-the-Fields.

Faithful Conversations: Three Updates

As reflected in the photo, the 2025 ELCA Churchwide Assembly in Phoenix highlighted a strong ecumenical and international presence, reflecting the church’s commitment to global partnership and interfaith dialogue. Pastor Jen spoke about this on Sunday. Leaders from Jewish, Muslim, Orthodox, Catholic, and Protestant traditions offered moving and challenging reflections that affirmed the ELCA’s mission “for the life of the world.” The Lutheran World Federation played a key role, with leaders emphasizing shared mission and solidarity within the global Lutheran communion. These voices enriched the Assembly’s worship and deliberations, I’m sure. If you’re interested, here is a link to Dr. Chad Rimmer’s Keynote Address to the assembly (30 July 2025). He hit on several key themes, among them the international character of the ELCA Assembly, and the need to be a church that listens to and learns from voices across cultures and contexts. It is a fascinating talk.

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. We will resume our Sunday morning gatherings at ELC on 14 September. Stay in touch!

10 August 2025: Pentecost 9 (Ordinary 19)

4 Aug 20254 Aug 2025 / Rykken / Leave a comment

Faithful Conversations #128

Introduction to Readers

“Things are in the saddle and ride mankind.” (Ralph Waldo Emerson)

Emerson’s line from his 1846 Ode to William H. Channing, voicing his unease with the coming war with Mexico, has been on my mind over the past few days. It was eighty years ago this week, that the United States dropped atomic bombs on Hiroshima (August 6) and Nagasaki (August 9), bringing World War II to a close. The bombs, ironically born of a desperate race among scientists fleeing Nazi tyranny, marked a split screen in human history: the unleashing of the most devastating weapon ever conceived, and the liberation of millions from the grip of totalitarianism. As Christians living in a dangerous world, we are called to wrestle with such paradoxes. We live between the towers of Babel and the cross of Christ—between the pride of human power and the humility of divine love. The events of August 1945 remind us that history is not merely a sequence of dates and decisions, but a moral terrain where faith must find its footing. In a world where “things” of our own making often seem to ride us, how do we remain grounded in the gospel? How do we discern the difference between necessary action and moral compromise? These questions challenge me every day.

As the world turns, important things happened this week impacting our denomination. Among many actions taken by the Churchwide Assembly, Reverand Yehiel Curry (b. 1972) was elected as the fifth presiding bishop of the Evangelical Lutheran Church in America (ELCA)—the first Black leader to serve in this role. He received 562 of the 799 votes cast on the fifth ballot, marking a significant moment in the church’s history.** Like Martin Luther, Curry’s spiritual journey began in the Roman Catholic tradition. Raised on the South Side of Chicago, he attended Lewis University, a Catholic institution, and earned his B.A. in 1995. His path shifted in the 1990s when he accepted an invitation to worship at St. Stephen’s Lutheran Church. That experience opened the door to Lutheran theology and community life, eventually leading him to join the ELCA. Before entering ministry, Curry worked as a public-school teacher and social worker—roles that shaped his deep commitment to urban communities. He was ordained in 2010, served as pastor of Shekinah Chapel, and later became bishop of the Metropolitan Chicago Synod. Curry brings a strong voice for multicultural engagement and urban ministry to his new role. Here’s a good article from Living Lutheran, if you want more background. Bishop Curry is the fifth since the ELCA was established in 1987 and his term will begin in October. Others who held the position: Herbert Chilstrom (1987-1995), H. George Anderson (1995-2001), Mark S. Hanson (2001-2013), and Elizabeth A. Eaton (2013-2025).

**Note: The presiding bishop is chosen through a prayerful process called the ecclesiastical ballot. Any eligible minister can be nominated anonymously by voting members on the first ballot, which serves as both nomination and potential election. If no one receives the required majority, the top candidates move forward through successive ballots until one is elected. This method emphasizes discernment, transparency, and communal decision-making.

We have reached the 9th of 23 Sundays in Ordinary Time. The second lessons for the remaining August Sundays feature passages from the last three chapters of Hebrews, and my plan is to feature those in the next four blog postings. We should note at the outset that in his German Bible, Luther grouped Hebrews with James, Jude, and Revelation at the end of the New Testament, signaling his reservations about the book. He considered these books “disputed” and less central to the gospel message than others like Romans or Galatians (if you want more information regarding his position, here is a good link). Anyway, let’s take on these readings and learn more about this book!

Thanks for returning to this space this week! I deeply appreciate your continued interest in the Lectionary! Saint Dominic de Guzmán, founder of The Order of Preachers (Dominican), who died on 8 August in 1221, is commemorated within the ELCA this week. I have included a painting of him by the Flemish artist Gaspar de Crayer (c. 1655).

Common Themes Among the Readings

Pentecost 9 Readings

Genesis 15: 1-6
Psalm 33: 12-22
Hebrews 11: 1-3, 8-16
Luke 12: 32-40

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

On the 9th Sunday after Pentecost (Year C), the lectionary readings share a common thread of faithful trust in God’s promises and the call to live with hopeful readiness. In Genesis 15, Abram believes God’s promise despite having no visible evidence, and his faith is counted as righteousness. Psalm 33 celebrates God’s steadfast love and watchful care over those who trust in Him, reminding us that human strength cannot save. Hebrews 11 highlights the faith of Abraham and others who embraced God’s promises from afar, longing for a better country prepared by God. Luke 12 calls disciples to live without fear, to give generously, and to remain vigilant—ready for the coming of the Son of Man.

“Describe the common themes among the readings for Pentecost 9.” Copilot, 1 August 2025, Copilot website.

Genesis 15: 1-6

15 After these things the word of the Lord came to Abram in a vision, “Do not be afraid, Abram, I am your shield; your reward shall be very great.” ²But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” ³And Abram said, “You have given me no offspring, so a slave born in my house is to be my heir.” ⁴But the word of the Lord came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” ⁵He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.” ⁶And he believed the Lord, and the Lord reckoned it to him as righteousness.

Check out this background video on the book of Hebrews!

Source: The Bible Project

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

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

Three Steps

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

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

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

Hebrews 11: 1-3, 8-16
11 Now faith is the assurance of things hoped for, the conviction of things not seen. ²Indeed, by faith our ancestors received approval. ³By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.
⁸By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance, and he set out, not knowing where he was going. ⁹By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. ¹⁰For he looked forward to the city that has foundations, whose architect and builder is God. ¹¹By faith, with Sarah’s involvement, he received power of procreation, even though he was too old, because he considered him faithful who had promised. ¹²Therefore from one person, and this one as good as dead, descendants were born, “as many as the stars of heaven and as the innumerable grains of sand by the seashore.” ¹³All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, ¹⁴for people who speak in this way make it clear that they are seeking a homeland. ¹⁵If they had been thinking of the land that they had left behind, they would have had opportunity to return. ¹⁶But as it is, they desire a better homeland, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.

Reflection: “Strangers on the Way”

In his excellent introduction to Hebrews in the Lutheran Study Bible (second edition), Erik M. Heen, professor of New Testament at The Lutheran Theological Seminary at Philadelphia, points out that the book is a “sophisticated document written in elegant Greek around 70 CE” and was penned as an “extended sermon” for a “community of second-generation Greek-speaking Christians” that had experienced a variety of trials causing many to “drift away” from their faith in the Gospel. Heen asserts the following overarching statement about the message of Hebrews: “Lutherans believe that the word of God, in Hebrew Scriptures and in the New Testament, meets us as both law (judgement) and gospel (promise). Hebrews follows that pattern, often moving back and forth between severe warning and strong encouragement . . .” He also reminds us that tradition claimed that Paul wrote the letter, but that Luther thought the author was Apollos (see Acts 18:24), a companion of Paul and intriguing figure in his own right. The author clearly had a profound understanding of Jewish scriptures and Christian theology. As a sidenote, the book is beautifully written and provides an eloquent summary of the Jewish story and where Christ comes into that story.

Here is a summary of this week’s passage and its connection to the Old Testament reading. Faith begins not with certainty, but with trust—trust in a promise we cannot yet see. Abraham’s journey, as told in Hebrews 11, was marked by obedience to a call that offered no map, only the assurance of God’s presence. He lived as a stranger, yet hoped for a city built by God, a home beyond what this world could offer. In Genesis 15, Abram questioned his future, but when he believed God’s word, it was counted to him as righteousness (sidebar: Luther viewed Genesis 15:6 as a foundational text for the doctrine of justification by faith, not works. Also, note that the Hebrews passage includes Sarah’s involvement in all this!). What lessons should we draw from these texts?

Two things stand out to me. First, faith, as described in Hebrews 11, calls us to live with forward-looking trust rather than backward-facing certainty — note that poetic and familiar phrasing, “Now faith is the assurance of things hoped for, the conviction of things not seen” (11:1). Abraham models this posture by stepping into the unknown, not because he had a map, but because he trusted the One who called him; his journey reminds us that faith begins when we move, not when we understand. Second, the passage also urges us to embrace our identity as strangers and foreigners on the earth, people who seek a better homeland shaped not by comfort or permanence but by God’s promise. Rather than returning to what was familiar, the faithful pressed on toward a city whose architect and builder is God, showing us that true faith resists settling and instead leans into sacred anticipation. In a world that tempts us to anchor ourselves in possessions, status, or certainty, Hebrews reminds us that faith is not a possession but a pilgrimage—a daily turning toward the promise, a restlessness that refuses to settle for anything less than God’s future. It’s up to us — guided by the Spirit — to share this good news with others!

Soli Deo Gloria!

Prayer Reflection: The Jesus Prayer (Henri Nouwen)

“One simple way to practice solitude is to take a simple prayer like, “Lord Jesus Christ, have mercy on me.” Sit down, light a candle, look at an icon, be in front of the blessed sacrament or the Bible, depending on your tradition. Simply be there and repeat the prayer for five minutes. Let each word sink from your mind into your heart and then carry all of them through the day.“

A Musical Offering: “People Get Ready” (Curtis Mayfield)

People Get Ready, written by Curtis Mayfield in 1965, is a soul song rooted in gospel tradition and the hope of the Civil Rights Movement. Its image of a train bound for glory calls people to faith and trust, much like the message in Hebrews 11, where believers are praised for following God’s call without knowing where it would lead. Mayfield, shaped by his church upbringing, wrote the song during a time of racial struggle, and it became a source of comfort and strength for many, including Martin Luther King Jr. The song has been covered by many artists. The version I’m sharing by Kenny Rankin captures its spirit beautifully—I hope it resonates with you.

Lyrics: People Get Ready (Mayfield version)

People get ready
There’s a train a-coming
You don’t need no baggage
You just get on board

All you need is faith
To hear the diesels humming
Don’t need no ticket
You just thank the Lord

So people get ready
For the train to Jordan
Picking up passengers
From coast to coast

Faith is the key
Open the doors and board them
There’s hope for all
Among those loved the most

There ain’t no room
For the hopeless sinner
Who would hurt all mankind
Just to save his own, believe me now

Have pity on those
Whose chances grow thinner
For there’s no hiding place
Against the kingdom’s throne

So people get ready
There’s a train a-coming
You don’t need no baggage
You just get on board

All you need is faith
To hear the diesels humming
Don’t need no ticket
You just thank the Lord

Kenny Rankin (1940-2009) was a genre-blending singer-songwriter whose crystalline voice and jazz-inflected guitar work earned him acclaim across folk, pop, and jazz circles. Born in New York City in 1940, he gained early recognition with his song “Peaceful” and frequent appearances on The Tonight Show, where Johnny Carson championed his talent. His interpretations of standards and Beatles songs, especially “Blackbird,” showcased his emotional depth and technical finesse. Rankin passed away in 2009, leaving behind a legacy of soulful artistry and musical elegance.

“Provide background on Kenny Rankin.” Copilot, 2 August 2025, Copilot website.

Faithful Conversations: Looking Ahead

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! Note: We will resume our “after-worship” dialogues on 14 September.

📖 Ready to read the Bible in a year?
Starting this September, join our Bible 365 Challenge—a yearlong journey through Scripture for individuals, families, and groups. As Lutherans, we know God’s Word shapes our lives and deepens our faith. Luther once said, “The Bible is alive… it lays hold of me.” Whether you choose the print path or go digital, we’ll grow together—with daily readings, mutual support, and spiritual connection. Details are coming soon. Let’s dive in, walk together, and let the Word come alive in us!

3 August 2025: Pentecost 8 (Ordinary 18)

28 Jul 20251 Aug 2025 / Rykken / Leave a comment

Faithful Conversations #127

Introduction to Readers

Teacher: Life is fleeting, like a passing mist. It is like trying to catch hold of a breath; All vanishes like a vapor; everything is a great vanity. (Ecclesiastes 1:2, The Voice translation)

This week’s haunting passage from Ecclesiastes brought back a memory that still lingers. A few years ago, I spoke with a former colleague—a thoughtful educator and friend—whose unexpectedly bleak outlook left me deeply unsettled. His tone was heavy with resignation, almost sorrowful, as if despair itself had been granted voice. That word, despair, from the Latin desperare—de, meaning “down from,” and sperare, “to hope”—captures what I heard: a jarring erosion of hope. The moment stayed with me because it reflected a quiet cynicism that seems to have settled into many lives in 2025. It’s a heaviness people carry just beneath the surface—rarely spoken, but always close at hand. Politically, culturally, and spiritually, we do seem to be drifting. The daily headlines point to conflict, division, and uncertainty. Even in our churches, fewer people attend, and the familiar communal patterns that once grounded generations now feel fractured. Is our despair new—or merely newly felt? The ancient text of Ecclesiastes, likely composed around 935 BCE, reminds us that seasons of sorrow, perplexity, and drift are not singular to our time. There is nothing new under the sun, declares the Teacher. The language, though distant, remains remarkably relevant, and it is perhaps comforting to realize we are not alone among the generations. And yet, what troubles me most isn’t just the state of the world—it’s the spiritual malaise — or disconnection — among our rising generations. Maybe that’s the teacher in me speaking. They grow up surrounded by noise—so many voices vying for their attention, so many versions of truth—yet few guiding anchors. Without a steady framework, philosophical or spiritual, they wander. Like the Teacher said, All is vanity. They face life’s questions with no compass, no inheritance of wisdom passed down through scripture or sacred tradition. A tough challenge we all need to consider.

Thanks for checking in again this week! The scripture readings for Pentecost 8 speak to each other in striking ways, and I’ll focus on Ecclesiastes in my reflection, drawing a connection with Psalm 49. Ecclesiastes, by the way, rarely shows up in the RCL, so I feel compelled to dive into it (I heartily recommend viewing the short video I posted at the bottom of the reading). I also am including a prayer reflection for countering anxiety, a familiar and fitting musical offering, and some updates regarding Faithful Conversations at ELC.

Our church calendar marks several commemorations this week: on July 28th, we remember Johann Sebastian Bach, Heinrich Schutz, and George Frederick Handel. On July 29th, we honor Mary, Martha, and Lazarus of Bethany—and Saint Olaf, a figure especially meaningful to me given my Nordic roots and his tie to one of the ELCA’s premier colleges in the Upper Midwest. Some quick background: Olaf II Haraldsson of Norway, later Saint Olaf, was born around 995. He began as a Viking warrior, but after converting to Christianity in Normandy, he returned home and became king in 1015. He worked to unify Norway through church-building, legal reform, and spreading the Christian faith, despite resistance from pagan leaders. Olaf died in 1030 at the Battle of Stiklestad while trying to regain his throne after exile. His death came to be seen as martyrdom, and miracles reported at his grave led to his recognition as Norway’s patron saint. The accompanying image is a painting from 1893 by Pius Adamowitsch Welonsky (1849-1939), now housed on an altar in the San Carlo al Corso Basilica in Rome.

Common Themes Among the Readings

Pentecost 8 Readings

Ecclesiastes 1:2, 12-14; 2:18-23
Psalm 49: 1-12
Colossians 3: 1-11
Luke 12: 13-21

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

The readings for Pentecost 8 (Year C) share a sobering reflection on the futility of placing ultimate trust in wealth, possessions, or earthly accomplishments. Ecclesiastes and Psalm 49 both confront the transience of life and the inability of riches to secure lasting meaning or escape death. Luke’s parable of the rich fool echoes this warning, challenging the illusion that abundance equals security and urging a posture of being “rich toward God.” Colossians reframes the conversation by calling believers to set their minds on things above, putting to death earthly desires—especially greed, which is named as idolatry. Together, these texts invite a reorientation of values: from accumulation to generosity, from anxiety to trust, and from self-centered striving to a life hidden in Christ.

“Describe the common themes among the readings for Pentecost 8.” Copilot, 25 July 2025, Copilot website.

Psalm 49: 1-12

Hear this, all you peoples;
    give ear, all inhabitants of the world,
²both low and high,
    rich and poor together.
³My mouth shall speak wisdom;
    the meditation of my heart shall be understanding.
⁴I will incline my ear to a proverb;
    I will solve my riddle to the music of the harp.
⁵Why should I fear in times of trouble,
    when the iniquity of my persecutors surrounds me,
⁶those who trust in their wealth
    and boast of the abundance of their riches?
⁷Truly, no ransom avails for one’s life;
    there is no price one can give to God for it.
⁸For the ransom of life is costly
    and can never suffice,
⁹that one should live on forever
    and never see the Pit.
¹⁰When we look at the wise, they die;
    fool and dolt perish together
    and leave their wealth to others.
¹¹Their graves are their homes forever,
    their dwelling places to all generations,
    though they named lands their own.
¹²Mortals cannot abide in their pomp;
    they are like the animals that perish.

Ecclesiastes 1:2, 12-14; 2:18-23

²Vanity of vanities, says the Teacher,
vanity of vanities! All is vanity.
¹²I, the Teacher, was king over Israel in Jerusalem. ¹³I applied my mind to seek and to search out by wisdom all that is done under heaven; it is an unhappy business that God has given to humans to be busy with. ¹⁴I saw all the deeds that are done under the sun, and see, all is vanity and a chasing after wind.
¹⁸I hated all my toil in which I had toiled under the sun, seeing that I must leave it to my successor, ¹⁹and who knows whether he will be wise or foolish? Yet he will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. ²⁰So I turned and gave my heart up to despair concerning all the toil of my labors under the sun, ²¹because sometimes one who has toiled with wisdom and knowledge and skill must leave all to be enjoyed by another who did not toil for it. This also is vanity and a great evil. ²²What do mortals get from all the toil and strain with which they toil under the sun? ²³For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity.

Source: The Bible Project

Reflection: ““Chasing the Wind, Trusting the Spirit”

In her introduction to Ecclesiastes in the Lutheran Study Bible (Updated Edition, 2025), Dr. Diane Jacobson of Luther Seminary, includes the following quote from Martin Luther: Ecclesiastes is a . . . “very beautiful and useful book . . . which on many counts deserves to be in everyone’s hands and to be familiar to everyone.” Luther, it seems, viewed the book as a profound reflection on human failings and divine grace (he lectured on it in 1526 and published his commentary in 1532). For Luther, the Preacher’s voice in Ecclesiastes (his interpretation of the Hebrew word Qoheleth) was honest about the futility of human striving when disconnected from God.

*King Solomon by Kristian Zahrtmann (1843–1917)*

Here’s a quick summary of the passages in front of us this week (traditionally attributed to King Solomon, but there are debates about that): The Teacher in Ecclesiastes opens with a striking claim: Vanity of vanities! All is vanity, suggesting that life is as fleeting as smoke. (Sidebar: The word “vanity” appears roughly 38 times in the book of Ecclesiastes, making it one of the most defining terms of the text. It translates the Hebrew word hevel, which means breath, vapor, or mist—a metaphor for life’s fleeting, elusive nature). He surveys human activity and finds it to be mostly a meaningless pursuit—like chasing the wind—with no lasting impact. Though he labors with wisdom and skill, he’s troubled that all he’s worked for will pass to someone else after his death, who will not value it. The emotional toll of his work weighs heavily on him: restless nights, sorrow, and lingering anxiety. In the end, even the most diligent work offers no lasting satisfaction—only more evidence that this too is vanity.

Although I didn’t initially share Luther’s enthusiasm for Ecclesiastes, its message has begun to resonate—especially when read alongside Psalm 49. What should we take away from these passages? First, we live in a world enamored with achievement, intellect, and legacy — these things are rooted in our culture. This voice from two thousand years ago bristles with countercultural wisdom: life’s deepest truths are found not in permanence, but in impermanence. The Teacher’s sadness over fleeting labor, the limits of wisdom, and the futility of legacy (Ecclesiastes 1:2, 12–14; 2:18–23) echoes the psalmist’s sober reminder that wealth cannot redeem a soul, and that all—rich or poor, wise or foolish—are united in mortality (Psalm 49:1–12). Yes, death is the great equalizer. (Sidebar: both these passages are echoed by Jesus in this week’s Gospel). And second, these texts remind us to walk humbly, to accept the mystery woven into each moment, and to invest in people rather than possessions. They urge us to entrust our days to God—days often filled with striving and distraction—and seek the kind of wisdom that endures beyond our fleeting plans. In a world clouded by cynicism and despair, these words come as a quiet and piercing light. They speak into August 2025 with clarity and challenge: turn from noise, lean into relationship, and let grace guide us. And for those of us who carry God’s Kingdom in our hearts, this is not a passive calling. We are called to share it—freely, boldly, and with those in our midst!

Soli Deo Gloria!

Prayer Reflection: Hannah Whitall Smith

Hannah Whitall Smith (1832–1911) was a Quaker-born American evangelist, author, and reformer who became a leading voice in the Holiness and Higher Life movements. She gained international recognition for her spiritual classic The Christian’s Secret of a Happy Life (1875), which emphasized joyful surrender and practical sanctification. Active in the women’s suffrage and temperance movements, she helped found the Woman’s Christian Temperance Union and advocated for women’s education and leadership. Below is a favorite excerpt of mine from the book mentioned. Her words remind us that taking action is the great antidote to the sense of helplessness we may experience in our lives!

“Describe the life and background of Hannah Whitall Smith” Copilot, 26 July 2025, Copilot website.

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

A Musical Offering: “Turn, Turn, Turn” (Pete Seeger)

In the category of “songs that made it seem cool to be a Christian” from my formative years, this one stands out. Folk icon Pete Seeger supposedly came up with the tune in fifteen minutes and off it went. I have included an interview with Pete, if you want some further background. There are many great versions of the song out there — the one posted features The Byrds.

Seeger composed Turn! Turn! Turn! in 1959 by adapting Ecclesiastes 3:1–8, adding only six original words to its biblical text. After initial recordings by The Limeliters and Judy Collins, The Byrds released their electrified version in 1965, propelling it to #1 on the Billboard chart and embedding it in the cultural memory of the 1960s and beyond. The song’s timeless message of seasons and peace resonated deeply with both protest movements and spiritual seekers, appearing in films, memorials, and worship services across generations. Seeger, committed to the song’s pacifist roots, donated portions of the royalties to peace organizations and continued performing it as a witness to the enduring relevance of Scripture in public life. Enjoy!

Faithful Conversations: Three Updates

The 2025 ELCA Churchwide Assembly will convene July 28–August 2 at the Phoenix Convention Center in Arizona, gathering voting members from across the country for worship, discernment, and decision-making. This occurs once every three years and this year will include the election of a new Presiding Bishop and Secretary, as well as votes on key issues such as civic engagement, Indigenous justice, and church structure. Pastor Jen will be attending as a representative of the Northwest Synod of Wisconsin and let’s pray for everyone involved this week!

27 July 2025: Pentecost 7 (Ordinary 17)

21 Jul 202526 Jul 2025 / Rykken / Leave a comment

Faithful Conversations #126

Introduction to Readers

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

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

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

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

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

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

The Lord’s Prayer
(ELCA Traditional)

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

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

Matthew 6: 9-13
(King James Version)

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

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

The Lord’s Prayer
(ELCA Contemporary)

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

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

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

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

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

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

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

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

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

Common Themes Among the Readings

Pentecost 7 Readings

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

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

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

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

Psalm 138

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

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

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

Three Steps

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

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

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

Luke 11: 1-13

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

Reflections: The Sacred Audacity of Prayer

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

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

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

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

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

Soli Deo Gloria!

Prayer Reflection: Meditation on the Lord’s Prayer

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

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

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

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

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

Faithful Conversations Updates

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

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

13 July 2025: Pentecost 5 (15 Ordinary)

7 Jul 202510 Jul 2025 / Rykken / Leave a comment

Faithful Conversations #124

Introduction to Readers

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

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

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

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

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

Common Themes Among the Readings

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

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

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

Deuteronomy 30: 9-14

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

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

Source: The Bible Project

TRY LUTHER’S METHOD OF BIBLE READING

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

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

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

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

Luke 10: 25-37

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

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

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

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

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

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

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

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

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

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

Soli Deo Gloria!

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

Prayer Reflection: “The Good Samaritan Life Prayer“

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

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

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

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

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

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

Sacred Heart Chapel
Sisters of the Order of St. Benedict

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

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

I’ll Be On My Way

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

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

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

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

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

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

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

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

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

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

From the National Lutheran Choir’s Website:

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

Update on “Faithful Conversations”

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

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

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

29 June 2025: Pentecost 3 (13 Ordinary)

23 Jun 202523 Jun 2025 / Rykken / 2 Comments

Faithful Conversations #122

Introduction to Readers

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

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

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

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

Common Themes Among the Readings

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

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

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

2 Kings 2: 1-2, 6-14

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

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

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

Luke 9: 51-62

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

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

Source: The Bible Project

Reflections: “Reluctance and Resolve”

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

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

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

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

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

Soli Deo Gloria!

The Serenity Prayer: Reinhold Niebuhr

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

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

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

Down in the River to Pray

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

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

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

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

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

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

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

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

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

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

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

“Down in the River to Pray”

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

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

Source: exploregeorgia.org

Update on “Faithful Conversations”

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

News from our Episcopal Brothers and Sisters in Massachusetts!

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

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

Faithful Conversations #133

Introduction to Readers

Common Themes Among the Readings

Reflection: Lifted for Healing

Prayer Reflection: Two from Henri Nouwen

A Musical Offering: Nos Autem Gloriari

Faithful Conversations Updates

Faithful Conversations #132

Introduction to Readers

Common Themes Among the Readings

Reflection: The Story of Onesimus

Prayer Reflection: The Imitation of Christ

A Musical Offering: The Doxology (some nostalgia here)

Faithful Conversations Updates

Faithful Conversations #131

Introduction to Readers

Common Themes Among the Readings

Reflection: “Welcoming Angels, Mending Wounds”

Prayer Reflection: “On the Pulse of Morning” (Angelou)

A Musical Offering: “Jesus Calls Us Over the Tumult”

Faithful Conversations: Two Updates

Faithful Conversations #130

Introduction to Readers

Common Themes Among the Readings for Pentecost 11

Reflection: “Encountering God“

Prayer Reflection: People Who Show the Way (Nouwen)

A Musical Offering: “Here I Am Lord”

Faithful Conversations: Two Updates

Faithful Conversations #129

Introduction to Readers

Common Themes Among the Readings

Reflection: “Running at Full Stride!”

A Prayer and Musical Offering: St. Aidan’s Prayer

Faithful Conversations: Three Updates

Faithful Conversations #128

Introduction to Readers

Common Themes Among the Readings

Reflection: “Strangers on the Way”

Prayer Reflection: The Jesus Prayer (Henri Nouwen)

A Musical Offering: “People Get Ready” (Curtis Mayfield)

Faithful Conversations: Looking Ahead

Faithful Conversations #127

Introduction to Readers

Common Themes Among the Readings

Reflection: ““Chasing the Wind, Trusting the Spirit”

Prayer Reflection: Hannah Whitall Smith

A Musical Offering: “Turn, Turn, Turn” (Pete Seeger)

Faithful Conversations: Three Updates

Faithful Conversations #126

Introduction to Readers

Common Themes Among the Readings

Reflections: The Sacred Audacity of Prayer

Prayer Reflection: Meditation on the Lord’s Prayer

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

Faithful Conversations Updates

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

Faithful Conversations #124

Introduction to Readers

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

Prayer Reflection: “The Good Samaritan Life Prayer“

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

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

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

Faithful Conversations #122

Introduction to Readers

Reflections: “Reluctance and Resolve”

The Serenity Prayer: Reinhold Niebuhr

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

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

News from our Episcopal Brothers and Sisters in Massachusetts!

Update on “Faithful Conversations”

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

Update on “Faithful Conversations”

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