Faithful Conversations #107

Introduction to Readers

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

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

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

Common Themes

Focus Passage from Philippians

Reflections: “The Metanoia Journey”

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

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

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

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

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

Soli deo Gloria!

Sacred Space Prayer

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

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

A Musical Reflection: When Twilight Comes

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

Faithful Conversations on Sunday

Join us on Sunday 16 March at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome!

Faithful Conversations #106

Introduction to Readers:

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

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

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

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

Prayer for Cleansing and Pardon

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

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

Reflections: “A Clean Heart and Right Spirit”

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

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

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

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

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

Soli deo Gloria!

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

A Prayer for Peace in Ukraine

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

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

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

Musical Reflection: Psalm 91

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

Faithful Conversations on Sunday

Join us on Sunday 9 March at 10:45 in the church library. We talk through the readings (some or all) in an informal setting — no prior preparation is necessary and all are welcome!

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

Faithful Conversations #104

Introduction to readers

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

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

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

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

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

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

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

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

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

Thomas Merton
(1915-1968)

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

Soli Deo Gloria!    

Pastor Jenny Hatleli

Father Martin Hogan
Diocese of Dublin

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

“Give Me Jesus”
1845

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

Dietrich Bonhoeffer
(1906-1945)

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

Faithful Conversations #103

Introduction to readers

Adam Clayton Powell, Sr.
(1865-1953)

Our faith journeys are unique, and I suspect we all can point to many things that brought us to where we are. That has been on my mind this week, prompted by our continuing study of Dietrich Bonhoeffer and this week’s Gospel reading from Luke. Let me explain. 

During his 1930-31 visit to America, Bonhoeffer’s faith was significantly altered. While at Union Theological Seminary in New York, he studied under influential professors like Reinhold Niebuhr, Paul Tillich, and Albert Knudson. His time in black churches, particularly at Abyssinian Baptist Church in Harlem, deeply impacted his theology. The powerful preaching and vibrant worship, especially Adam Clayton Powell Sr.’s socially conscious sermons, made a lasting impression on him. At age 24, this exposure prompted Bonhoeffer see the gospel in a new light, emphasizing the importance of living out one’s faith amid social suffering and injustice. 

Bonhoeffer and Jean Lesserre (1908-1983)

A transformative moment for the young German theologian was a 2,600-mile road trip from New York City to Mexico City in May 1931, accompanied by fellow European Jean Lasserre. It was Lasserre who helped Bonhoeffer imagine the Sermon on the Mount not just as an ideal but as a call for practical, radical obedience to Jesus’ teachings. This perspective was a departure from traditional German Lutheran interpretations, which often saw the Sermon as an impossible standard. I mention this because this week’s Gospel is the ‘Sermon on the Plain’ from Luke. I will focus on this and its connection to the Beatitudes in the ‘Sermon on the Mount’ from Matthew in my reflections.

As always, thanks for your continued interest in exploring the Lectionary! And, if you need a quick review of background of the Revised Common Lectionary, I ran across this EXCELLENT EXPLANATION this week and commend it to your reading. The author does a wonderful job of summarizing the make-up and intentions of the Lectionary readings.    

Readings for 6 Epiphany
Jeremiah 17: 5-10
Psalm 1
1 Corinthians 15: 12-20
Luke 6: 17-26

Common Themes in the Readings for 6 Epiphany:
The readings for the 6th Sunday in Epiphany share common themes of trust, blessings, and the consequences of faith or lack thereof (curses). Jeremiah 17:5-10 contrasts those who trust in human strength, who are cursed like a barren bush, with those who trust in the Lord, who flourish like a tree by the water. Psalm 1 echoes this imagery, depicting the righteous as a fruitful tree and the wicked as chaff blown away by the wind (note: recall that within the Lectionary, the Psalm is a response to the first reading). In 1 Corinthians 15:12-20, Paul emphasizes the importance of faith in Christ’s resurrection, affirming that without it, faith is in vain and hope is lost. Luke 6:17-26 presents Jesus’ Beatitudes, where the blessed are those who rely on God despite suffering, while woes come to those who trust in worldly comfort, reinforcing the call to place ultimate trust in God for true life and blessing.

The Gospel: Luke 6: 17-26

The Galilee Region of Northern Israel

¹⁷ He came down with them and stood on a level place with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. ¹⁸ They had come to hear him and to be healed of their diseases, and those who were troubled with unclean spirits were cured. ¹⁹ And everyone in the crowd was trying to touch him, for power came out from him and healed all of them. ²⁰ Then he looked up at his disciples and said:

²² “Blessed are you when people hate you and when they exclude you, revile you, and defame you on account of the Son of Man. ²³ Rejoice on that day and leap for joy, for surely your reward is great in heaven, for that is how their ancestors treated the prophets.

²⁶ “Woe to you when all speak well of you, for that is how their ancestors treated the false prophets.

reflection: “Living on the level plain”

The Gospels of Matthew and Luke were written in the latter years of the 1st Century and therefore relied on a variety of sources to tell the story of Jesus. Though there are similarities in content, the Sermon on the Mount and the Sermon on the Plain are generally considered to be different events. The Sermon on the Mount (Matthew 5-7) is delivered on a mountainside, symbolizing a connection to Moses and the giving of the Law, and contains the eight familiar Beatitudes. The Sermon on the Plain (Luke 6) takes place on a level place, emphasizing accessibility to a diverse crowd, and features four of the Beatitudes. We must assume that Jesus delivered similar teachings on multiple occasions, adapting His message to different audiences and contexts. 

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

In Luke 6:17-26, Jesus does not mince words. As theologian Debie Thomas writes, his message in a nutshell is this:  “Blessed are you who are poor, hungry, sad, and expendable.  Woe to you who are rich, full, happy, and popular.” There it is. What are we to make of that?  Let me offer these things as you reflect on the passage. First, the Beatitudes of Jesus turn the world on its head, emphasizing a reversal of societal expectations, highlighting the blessedness of the marginalized and the spiritual peril of those who rely on material wealth and social status. It calls for a life of faith and dependence on God rather than on worldly success. Let that resonate for a few minutes. 

Second, Jesus’ words cut deep. Again, Debie Thomas offers her reaction to his teachings — one that spoke to me:  “I might begin by admitting that Jesus is right. That is to say, I might come clean about the fact that most of the time, I am not desperate for God. I am not keenly aware of God’s active, daily intervention in my life. I am not on my knees with need, ache, sorrow, longing, gratitude, or love.  After all, why would I be? I have plenty to eat. I live in a comfortable home. I have both health and health insurance. My children are safe. I have access to a vibrant social, intellectual, and recreational life.  I’m not in dire need of, well, anything.”  Ouch. 

Lastly, I think it is important for us to imagine being in the crowd that day. Jesus didn’t aim four of the Beatitudes to one group of us and four to another group. All were meant for all. We are both saint and sinner. Our lives are complicated that way. We need to be comforted and challenged as we live “on the level plain” of this world together. My we find inspiration and hope in that!    

Soli Deo Gloria!

Debie Thomas
Theologian and Writer

** Note: My reflections this week were inspired by Pastor Debie Thomas’ reflection on the passage.  She currently serves as the Minister for Lifelong Formation at St. Mark’s Episcopal Church in Palo Alto, CA.  

Note: In a recent blog, I offered the most famous prayer attributed to Bonhoeffer, that comes from his “Letters and Papers from Prison.” I ran across this one while researching him and found it thought-provoking, especially the phrase, “the temptations of darkness.” 

O Lord my God, I thank you that you have brought this day to its close. I thank you that you have given rest to body and soul. Your hands have been over me, guarding me and preserving me. Forgive my feeble faith and all the wrong I have done this day, and help me to forgive all who have wronged me. Grant that I may sleep in peace beneath your care, and defend me from the temptations of darkness. Into your hands I commend my loved ones, I commend this household, I commend my body and soul. O God, Your holy name be praised. AMEN.

Source: United Methodist Hymnal 

prayer reflection 2: commemorating Martin Luther
 Note: Martin Luther died on 18 February 1546 at the age of 62. We have roughly 125 “Lesser Festivals and Commemoration” that are part of our tradition each year. You can find the complete listing in the ELW, our book of worship. Based on my knowledge of Luther, I’m not sure how he would feel about being included in such a listing, although the prayer points us to proclaiming the reality of Jesus’ reign, something he would have applauded!      

Martin Luther
(1483-1546)

Almighty God, we praise you for your servant Martin Luther, through whom you have called the church to its tasks and renewed its life. Raise up in our own day teachers and prophets inspired by your Spirit, whose voices will give strength to your church and proclaim the reality of your reign, through Jesus Christ, our Savior and Lord, who lives and reigns with you and the Holy Spirit, on God, now and forever. Amen.

Source: Days of Commemoration, Prayers for Renewers of the Church, Evangelical Lutheran Worship (ELW).

update: the bonhoeffer book study!

Dietrich Bonhoeffer
(1906-1945)

We have completed three (of five) sessions of our book study. Thanks to the 28 adult learners who have attended one or more sessions and have taken on the challenge of reading his book!  Here is a link to an excellent commentary by Reinhold Niebuhr written shortly after Bonhoeffer’s execution in 1945 reflecting on the complicated relationship between religion and politics. I commend it to your reading!