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! 

Faithful Conversations #101

Introduction to readers

Finley Peter Dunne
(1867-1936)
Vanity Fair, 27 July 1905

The preacher’s role is to comfort the afflicted and afflict the comfortable. This saying was one of my father’s favorites and has been on my mind while exploring Sunday’s gospel reading from Luke. I found out that muckraking journalist Finley Peter Dunne, who created the character “Mr. Dooley,” often gets credit for this paradoxical phrase. His original quote was, The job of the newspaper is to comfort the afflicted and afflict the comfortable, which has since been adapted to other contexts, including sermons.  Let’s think about those key words. Afflict comes from a Latin meaning “to knock down causing pain or distress,” while comfort also has Latin roots, via Old French, meaning “to strengthen greatly and provide relief from distress.” This dual role is the delicate balance that preachers must maintain. As a sidebar, I would add that as I have been exploring the life and writings of Dietrich Bonhoeffer in recent weeks, I have felt both afflicted and comforted, so there’s that. More on that later in the blog. 

Thanks for your visit to this space again this week! My reflections will focus on the story of Jesus’ return to Nazareth at the start of his ministry (a continuation from last week), with references to 1 Corinthians 13. In addition, starting this week and continuing for four weeks, I will be including information related to Dietrich Bonhoeffer’s book, The Cost of Discipleship, corresponding to a study we are doing at ELC in February. 

Finally, a quick word regarding an excellent resource I stumbled on this week. It is simply called BIBLE APP and has some great features — a good reminder of the proliferation of sites available to us in 2025! You might find it useful. 

(Also of note: Sunday marks the day on our church calendar known as the Presentation of Our Lord, and an alternative set of readings are assigned for that commemoration (Malachi 3: 1-4, Psalm 84, Hebrews 2: 14-18, and Luke 2: 22-40). Here is information regarding that, for your interest).   

Readings for 4 Epiphany 
Jeremiah 4: 1-10
Psalm 71: 1-6
1 Corinthians 13: 1-13
Luke 4: 21-30

Common Themes in the Readings for 4 Epiphany
The key themes in the readings for the 4th Sunday after Epiphany revolve around trust, love, and God’s unwavering support. Jeremiah 1:4-10 emphasizes God’s call and equipping for service, highlighting that our perceived inadequacies can be overcome through divine empowerment. Psalm 71:1-6 speaks to God’s consistent presence and protection, encouraging believers to place their trust in God throughout their lives. 1 Corinthians 13:1-13 underscores the centrality of love in all actions and relationships, identifying love as the essential expression of faith in practice. In Luke 4:21-30, Jesus’ message of liberation and inclusion challenges believers to embody these values in their lives, even in the face of opposition and rejection, demonstrating that practical theology calls for active and compassionate engagement with the world.

The Second Reading: 1 Corinthians 13: 1-13: The Gift of Love

Saint Paul
Rembrandt (1606-1669)

If I speak in the tongues of humans and of angels but do not have love, I am a noisy gong or a clanging cymbal. ² And if I have prophetic powers and understand all mysteries and all knowledge and if I have all faith so as to remove mountains but do not have love, I am nothing. ³ If I give away all my possessions and if I hand over my body so that I may boast but do not have love, I gain nothing. ⁴ Love is patient; love is kind; love is not envious or boastful or arrogant ⁵ or rude. It does not insist on its own way; it is not irritable; it keeps no record of wrongs; ⁶ it does not rejoice in wrongdoing but rejoices in the truth. ⁷ It bears all things, believes all things, hopes all things, endures all things. ⁸ Love never ends. But as for prophecies, they will come to an end; as for tongues, they will cease; as for knowledge, it will come to an end. ⁹ For we know only in part, and we prophesy only in part, ¹⁰ but when the complete comes, the partial will come to an end. ¹¹ When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became an adult, I put an end to childish ways. ¹² For now we see only a reflection, as in a mirror, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known. ¹³ And now faith, hope, and love remain, these three, and the greatest of these is love.

The Gospel: Luke 4: 21-30: The Rejection of Jesus in Nazareth 

Jesus Reads from Isaiah

²¹ Then he began to say to them, “Today this scripture has been fulfilled in your hearing.” ²² All spoke well of him and were amazed at the gracious words that came from his mouth. They said, “Is this not Joseph’s son?” ²³ He said to them, “Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’ ” ²⁴ And he said, “Truly I tell you, no prophet is accepted in his hometown. ²⁵ But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up three years and six months and there was a severe famine over all the land, ²⁶ yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. ²⁷ There were also many with a skin disease in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.” ²⁸ When they heard this, all in the synagogue were filled with rage. ²⁹ They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. ³⁰ But he passed through the midst of them and went on his way.

reflection: “the greatest of these is love” 

Verse 21 of Luke 4 is a bridge from the first part of this story from last week. Here’s a quick summary: Jesus is in the synagogue in Nazareth, his hometown. He reads from the scroll of Isaiah and declares that the scripture is fulfilled in their hearing, suggesting that he is the anointed one spoken of by Jewish prophets. At first, the people are amazed at his words. However, when Jesus goes on to remind them that prophets are often rejected in their own hometowns and mentions examples of prophets helping non-Israelites — the widow at Zarephath in Sidon and Naaman the Syrian — the crowd becomes furious. They drive him out of the town and try to throw him off a cliff, but he walks through the crowd and goes on his way.

Jesus’ Rejection in Nazareth

What can we learn from this dramatic shift? The crowd quickly goes from being amazed by Jesus to outright anger. Jesus challenges their understanding of WHO he is, and WHO he came to save, relevant questions for those on the Christian journey. Throughout history, it seems, our Lord has been a Rorschach Test, revealing more about people’s perceptions than the object of observation. Is Jesus a prophet, savior of mankind, friend to sinners, advocate for the poor, political revolutionary, or charlatan? Certainly, our view of Christ often reflects what we want to see in him. It seems to me, we often want a sanitized version of Jesus, one that makes US “feel good.” When Jesus talked about freeing captives and helping the oppressed, his Nazareth friends assumed he meant THEM. But when he included the “others” — downcast outsiders — it angered them so much — took them so far outside their comfort zone — they nearly killed him right then and there! Let that sink in.  What a moment. And, as he walked through the awestruck crowd that day, may we be reminded of the depth of his love for humanity — a love astutely described by Paul in 1 Corinthians. We cannot grasp it fully in this life, but we have the assurance that one day we will. 

** Note: Monday 27 January is International Holocaust Remembrance Day. It was on this day 80 years that Auschwitz was liberated. In honor of that, I offer this beautiful prayer from the pen of Dietrich Bonhoeffer.   

Dietrich Bonhoeffer
(1906-1945)

O God, early in the morning I cry to you. Help me to pray and to think about you. I cannot do it alone. In me there is darkness, but with you there is light. I am lonely, but you do not leave me. I am feeble in heart, but with you there is help. I am restless, but with you there is peace. In me there is bitterness, but with you there is patience. I do not understand your ways, but you know the way for me. Restore me to liberty and enable me to live now that I may answer before you and before men. Lord, whatever this day may bring, your name be praised. Amen.

(Dietrich Bonhoeffer. Letters and Papers From Prison. 1951)

Faithful Conversations #100

Introduction to readers

Thomas Wolfe
(1900-1938)

“You can’t go back home to your family, back home to your childhood … back home to a young man’s dreams of glory and of fame … back home to places in the country, back home to the old forms and systems of things which once seemed everlasting, but which are changing all the time – back home to the escapes of Time and Memory.”

Lodged somewhere in our memory, is the place we consider our hometown. Having lived in three places growing up, I have always been a bit divided on that. The passage cited above comes from Thomas Wolfe’s novel You Can’t Go Home Again, published posthumously in 1940. Wolfe explores the idea that returning to the past, whether it’s to family, childhood, dreams, or familiar places, is impossible because everything is constantly changing. It’s a poignant reflection on the inevitability of change and the passage of time. This week’s Gospel story of Jesus returning to his hometown of Nazareth and the synagogue of his youth brought to mind Wolfe’s commentary and prompts us to consider this very human and complicated moment in Christ’s journey. I will explore that episode in my reflections this week (we will get part two of the story next week!).    

And some history on the radar this week. On Monday, of course, we will witness the second inauguration of Donald J. Trump as POTUS #47, only the second President in our history to serve disjointed terms (he joins Grover Cleveland with that distinction). Monday is also MLK Day, a federal holiday commemorating the life of Martin Luther King Jr., born on 15 January 1929. In 1967, a year before he was murdered at age 39, King authored, Where Do We Go From Here? Chaos or Community, in which he said these remarkably prophetic words:   This is the great new problem of mankind. We have inherited a large house, a great world house in which we have to live together black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Moslem and Hindu — a family unduly separated in ideas, culture and interest, who, because we can never again live apart, must learn somehow to live with each other in peace. However deeply American Negroes are caught in the struggle to be at last at home in our homeland of the United Sates, we cannot ignore the larger world house in which we are also dwellers. Equality with whites will not solve the problems of either whites or Negroes if it means equality in a world society stricken by poverty and a universe doomed to extinction by war. All inhabitants of the globe are now neighbors.

Finally, 2025 marks the 1,700th anniversary of the Council of Nicaea (325 CE), held in the ancient city of Nicaea, (today within the city of İznik in Turkey). This council was called by Roman Emperor Constantine to resolve theological disputes about Jesus Christ and who he was, exactly. The Nicene Creed, one of the three ecumenical creeds, emerged from this council and is a statement of faith honored in the ELCA. (More on this in the prayer reflection below). As always, thanks for navigating this space again this week! The discipline of the Lectionary is a process that helps us make sense of the scriptures. Be patient and trust the process!  

Readings for 3 Epiphany
Nehemiah 8: 1-3, 5-6, 8-10
Psalm 19 
1 Corinthians 12: 12-31a
Luke 4: 14-21

Common Themes in the Readings for 3 Epiphany  
Look for the following themes as you work your way through this week’s readings: spiritual renewal, unity, and the power of God’s word. In Nehemiah, the people gather to listen to the reading of the law, emphasizing the transformative power of Scripture to restore and strengthen the community. Psalm 19 speaks to the glory of God’s creation and the life-giving nature of God’s teachings. The passages from 1 Corinthians builds on the reading from last week, further emphasizing the unity of believers in the body of Christ. Finally, Jesus’ return to his hometown in Luke 4 connects to the Nehemiah passage, further solidifying the mission of Jesus, illustrating how God’s call for justice, healing, and salvation is central to both personal and communal life.

The Gospel: Luke 4: 14-21: The Beginning of the Galilean Ministry
¹⁴ Then Jesus, in the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding region. ¹⁵ He began to teach in their synagogues and was praised by everyone.¹⁶ When he came to Nazareth, where he had been brought up, he went to the synagogue on the Sabbath day, as was his custom. He stood up to read, ¹⁷ and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

²⁰ And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. ²¹ Then he began to say to them, “Today this scripture has been fulfilled in your hearing.”

reflection: “Jesus, the annointed one”

“Jesus Unrolls the Book”
James Tissot (1836-1902)

Luke’s dramatic account of a brief synagogue encounter offers us yet another epiphany moment in the Jesus narrative. We left Luke’s chronology two weeks ago with the baptism of Jesus. The precursor to this week’s Gospel is the forty days Jesus spent in the wilderness (Luke 4: 1-14). We learn that he fasted for the entire time (he was famished!) and had a series of encounters with Satan who mercilessly tempted him. It’s at that point that Jesus returns to Galilee (verse 14) and news about him spreads through the whole countryside. He teaches in synagogues, and everyone praises him (verse 15). He goes to Nazareth, his hometown, and reads from the scroll of the prophet Isaiah in the synagogue, proclaiming a passage that speaks of the anointed one bringing good news to the poor and oppressed. After reading, he declares to the astonished listeners that this scripture is fulfilled in their hearing, revealing himself as the Messiah. The story abruptly ends there but has a significant sequel that we will walk through next week.

What should we take away from this revelatory moment in Jesus’ ministry?  Several things come to mind. First, there is a lot of buzz surrounding this young holy man, but the question was in the air: who exactly is this guy? (A central question addressed in the Nicene Creed). Jesus reads from Isaiah 61, explicitly linking his actions and purpose to the prophecies of old. Jesus claims to be the long-awaited Messiah and that his arrival marks the fulfillment of God’s promise to his people. Further, the Isaiah reference reminds me of the power of scripture in our traditions and also brings to mind the Magnificat, Mary’s glorious prayer in response to her role in God’s plan. As Jesus stood in this familiar place, absorbing all the memories of his earlier life, it seems perfectly plausible that he was emotionally connecting with his beautiful mother.   

Second, Jesus captures the essence of his mission in this brief exchange — to bring good news to the poor, proclaim release to captives, recovery of sight to the blind, and setting the oppressed free — clear reminders for us when we get tangled up on what the church should be up to in 2025! 

Finally, as mentioned earlier, we are only getting part of the story of Jesus’ homecoming this week, and we know that rejection is just around the corner. We must assume that he understood what was coming, and that brings a hint of sadness into the picture. In a beautifully written essay commenting on this synagogue moment, Pastor Charisee Tucker of St. Paul’s Baptist Church in Philadelphia makes the following observation: 

Sometimes home is a place. Sometimes home is a people. Sometimes home has no walls or rooms but holds dreams and imaginings of who we are becoming. For Jesus, as he steps up to read the scroll, home becomes a place of clarity. It isn’t just that he sees the people; he sees himself. And he has the courage and conviction to make what he sees clear as he utters the words, “The Spirt of the Lord is upon me.” When we come home and come home to ourselves, we can see things as they are, for better or worse. For Jesus this means seeing his mission, his community, and even the ways that he no longer follows the expected script of the place from which he came. For us maybe it is allowing what we see in our family, our community or maybe our country to affect us in ways that bring forth clarity and care and transformation. 

These are good words for us to hear on a cold January day. 

For all Christian Churches and Faith Communities, that they may continue to show one another extraordinary kindness in guiding them towards reconciliation and unity in Christ…

For church leaders everywhere during this Week of Prayer for Christian Unity, that they may work together and promote unity among Christians …

For the Church, that God would inspire God’s people to continue the quest for Christian Unity and that our hearts be filled with the gift of Jesus’ love for all …

For those who participate in the works of ecumenism and interreligious dialogue, that they always treat one another with extraordinary kindness seeking the unity that is found in Christ and a true openness to the giftedness found in each other. Amen. 

Source: Graymoor Ecumenical and Interreligious Institute

And, a musical offering this week in honor of mlk

Martin Luther King, Jr.
(1929-1968)

In keeping with the theme this week, formative years remind us of home, and music often provides the soundtrack. Peter, Paul, and Mary were part of that soundtrack for me growing up.  (Sidebar: Mary Beth and I saw the Dylan film currently in the theaters, which brought the 1960s alive). The death of Peter Yaro in recent days at age 86 is a reminder of the passage of time (Mary died in 2009). The iconic March on Washington (August of 1963) was a pivotal moment in our history that brought together many people and impulses worth revisiting. Among other things, Peter, Paul and Mary performed the classic Bob Dylan song that day.  Enjoy! 

a reminder: the bonhoeffer book study!

Dietrich Bonhoeffer
(1906-1945)

Dietrich Bonhoeffer’s classic, The Cost of Discipleship, is an excellent book for Christians to read heading into 2025! Our intention is to do a five-session study beginning on Wednesday 29 January (6:00-7:30) and continuing for each Sunday in February (10:45-11:45).  I learned this week, by the way, that Martin Luther King was deeply influenced by Bonhoeffer — not surprising! Contact me if you have questions about the study. 

Faithful Conversations #99

Introduction to readers

Religious Make-Up
119th Congress

Let’s start this week with an understatement: humankind has always been layered with factionalism — it seems to be wired into our DNA. This has been on my mind this week, in part, because of the passage from 1 Corinthians in the lection and our current political environment, both at home and abroad. In that regard, I tracked some interesting information about the 119th Congress, which has been in power since January 3rd. Pew Research has charted the religious makeup of Congress since 2007, and their latest report shows that roughly 87% of the 535 House and Senate members identify as Christians. Of those, 55% are Protestant (only 19 out of 295 Protestants are Lutheran!). Interestingly, 62% of the American public identifies as Christian, which is significantly less than the 87% in Congress. (Notably, since 2007, there has been a drop in the percentage of the general population identifying as Christian, from 78% to 62%, a trend that has elicited much commentary!). And while we have a long tradition of separating church and state and a diverse religious population, it’s clear that religious beliefs influence our politics. The extent of that influence, of course, prompts debates within the political sphere, echoing arguments within and among religious communities. It seems to me that the church may be one of the few places where people of differing beliefs and backgrounds sit next to each other and actually can debate the issues of our time in a healthy way — not easy but always possible. 

Thanks for your continued interest in exploring the scriptures, and your willingness to reflect on the big questions prompted by our Christian journey! Continue to be open to those moments of Epiphany in your daily walk — those “thin places” where heaven and earth are close together. My reflections this week will focus on what the Apostle Paul wrote to those Corinthian Christians in the mid-50s CE.    

Readings for 2 Epiphany
Isaiah 62: 1-5
Psalm 36: 5-10
1 Corinthians 12: 1-11
John 2: 1-11

Common Themes in the Readings for 2 Epiphany
Look for these two themes in this week’s readings: God’s steadfast love and transformative power. In Isaiah 62: 1-5, we see God’s promise to restore and delight in His people, making them a shining beacon. Psalm 36: 5-10 underscores God’s unfailing love and faithfulness, offering refuge and abundance to those who seek Him. 1 Corinthians 12: 1-11 emphasizes the diverse spiritual gifts given by the same Spirit, meant for the common good. Finally, John 2: 1-11 describes the miraculous transformation of water into wine at the wedding in Cana, revealing Jesus’ glory and signifying the beginning of His public ministry.

** Before tackling the second reading, I encourage you to WATCH THIS EXCELLENT OVERVIEW of 1 Corinthians from The Bible Project.   

The Second Reading: 1 Corinthians 12: 1-11: Spiritual Gifts
12 Now concerning spiritual gifts, brothers, I do not want you to be uninformed. ² You know that when you were pagans you were led astray to mute idols, however you were led. ³ Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit. ⁴ Now there are varieties of gifts, but the same Spirit; ⁵ and there are varieties of service, but the same Lord; ⁶ and there are varieties of activities, but it is the same God who empowers them all in everyone. ⁷ To each is given the manifestation of the Spirit for the common good. ⁸ For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, ⁹ to another faith by the same Spirit, to another gifts of healing by the one Spirit, ¹⁰ to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. ¹¹ All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

reflection: pursuing the common good

Paul’s Second Missionary Journey, 49 CE

Throughout the seven Sundays in Epiphany, we will spend time with chapters 12, 13, and 15 of St. Paul’s first letter to the Corinthians. Paul spent a year and a half in Corinth during his second missionary journey in the late 40s and early 50s and in ensuing years, exchanged four letters with leaders within the church he established there, two of which survived. Written in the mid-50s from Ephesus, 1 Corinthians focuses on disturbing news Paul received concerning divisions among the Corinthian Christians. As theologian Douglas Campbell asserts in a 2018 article in the Christian Century, “The church at Corinth was a mess. I count 15 distinguishable problems that Paul addresses in 1 Corinthians: partisanship, with the Corinthians factionalizing behind rival leaders (1:10–4:21; 16:10–18); incest (5:1–13); prostitution (6:12–21); celibacy within marriage (7:1–7); Christians married to one another asking about divorce (7:8–11, 39); Christians married to pagans asking about divorce (7:12–16); questions surrounding marriage and remarriage (7:25–40); lawsuits (6:1–11); idolatry (8:1–11:1); concerns about women praying and prophesying in immodest ways (11:2–16); chaos in worship, with speaking in tongues and competing voices (chapter 14); inequality in the communal meal (11:17–34); denials of the bodily resurrection of Jesus and of Christians (15:1–58); the collection of a large sum of money to be sent to Jerusalem (16:1–4); and a change in Paul’s travel plans (16:5–9).”

Saint Paul by
Guercino (1591–1666)

In short, those early spiritual ancestors of ours were in the midst of a culture war, a good reminder in our time that there is nothing new under the sun (Ecclesiastes 1:9). Paul wrote to remind them of their unity in Christ. He gave both encouragement and correction, stressing the need for love and respect among all members. In Sunday’s passage, he addresses their disagreements over spiritual gifts, warning against spiritual elitism, highlighting the importance of diverse gifts in the church, all contributing to the common good (verse 7). 

Indeed, the interaction between Paul and the Christians in Corinth reminds us that many of the problems we face in our culture today are not new and that living in community is never easy and can be especially challenging for those in leadership positions. Again, Douglas Campbell offers the following commentary: “In sum, the Christian way asks all its followers to be kind and considerate toward one another . . . These actions are fairly simple in theory but incredibly demanding in practice. They are deeply countercultural. If they are to take root, above all they require the right sort of leadership. Christian leaders must help their communities navigate their current locations ethically with due depth, sensitivity, and courage, as Paul did for the Corinthians.”   

You and I, indeed, are members of the most powerful countercultural movement in history. May we navigate our days with “depth, sensitivity, and courage” empowered by one and the same Spirit.  

My gift to you is always a story; something to think about more than once; something to keep your mind alive and touch your soul so that you can see life fresh and leaping once again.

There is a story from the Desert Fathers and Mothers about a young monk who asked one of the holy men of the desert why it is that so many people came out to the desert to seek God and yet most of them gave up after a short time and returned to their lives in the city. The old monk responded: “Last evening my dog saw a rabbit running for cover among the bushes of the desert and he began to chase the rabbit, barking loudly. Soon other dogs joined the chase, barking and running. They ran a great distance and alerted many other dogs. Soon the wilderness was echoing the sounds of their pursuit, but the chase went on into the night. After a little while, many of the dogs grew tired and dropped out. A few chased the rabbit until the night was nearly spent. By morning, only my dog continued the hunt.” “Do you understand,” the old man said, “what I have told you?” “No,” replied the young monk, “I don’t. Please help me with it.” “It is simple,” said the desert father. “My dog saw the rabbit!”

The gift? A reminder to keep our souls focused on the important dimensions of life, on the purpose for which we have been born, on the gifts we are meant to give to others as life goes by. Otherwise, we simply drift through life: one minute attracted by this; at another moment confused about what we’re doing. Over the long haul, then, we become pilgrims without purpose, looking for what can’t be found. A Happy New Year to you every day of your life. May the gift be born in you and may you keep your eye on it always.

Sister Joan Chittister
Benedictine Order

Joan Daugherty Chittister O.S.B. (born April 26, 1936), is an American Benedictine nun, theologian, author, and speaker. She has served as Benedictine prioress and Benedictine Federation president, president of the Leadership Conference of Women Religious, and co-chair of the Global Peace Initiative of Women.

I accessed this story by Joan from Benetvision, her website. She is a terrific author. 

And, a reminder: the bonhoeffer book study!

Dietrich Bonhoeffer
(1906-1945)

Dietrich Bonhoeffer’s classic, The Cost of Discipleship, is an excellent book for Christians to read heading into 2025! We have ordered several copies of the book and also hope that many will purchase it for themselves. Our intention is to do a five-session study beginning on Wednesday 29 January and continuing for each Sunday in February.  Pastor Jen and I are working on some intersecting themes from Bonhoeffer’s exploration of the Sermon on the Mount that will be part of the Lectionary Readings in February as well. Contact me if you have questions!

Faithful Conversations #98

Introduction to readers

Arthur C. Brooks

Sadness, anger, fear, and disgust. Arthur C. Brooks, social scientist and author, identifies these as the primary negative emotions we experience as human beings (I encourage you to read the linked article). All have been on full display in the first week of 2025. The horrific act of domestic terrorism in New Orleans followed by the tragic incident in Las Vegas, and closer to home, the heartbreaking death of a child in Waukesha, remind us of our broken world. So much pain and so many lives impacted, and unexpectedly! The words from Isaiah included in this week’s lection seem especially appropriate. Though we cannot make sense of such tragedies, we move forward by the grace of God. 

The Church Calendar

The season of Epiphany has arrived and in the midst of all this heartbreak, I am gaining a new appreciation for this middle space between Christmas and Lent. This week, I stumbled on a great line from the Christian Celtic tradition that offers fresh insight into Epiphany: “Heaven and Earth are only three feet apart, but in thin places that distance is even shorter.” Thin places represent locations where the boundary between the earthly and divine in our lives is exceptionally “thin” — moments of insight, experiences, perhaps locations. My hope for all of us is that we are open to the thin places we encounter in the days and weeks ahead. 

As always, thank you for visiting this venue again this week. You are helping me grow in my understanding of scripture! I encourage you to work through the readings deliberately — and a reminder to utilize the four-question technique: What is something new I learned? What is something that made me stop and reflect? What is something I can connect to prior knowledge from scripture? And, what is something that I would like to further discuss? My reflection will focus on the powerful story from Luke’s Gospel, with a reference to the Isaiah passage. 

One other update: I now have archived the blog in a more organized fashion. You can check that out on the Faithful Conversations homepage!     

Readings for the Baptism of our Lord
Isaiah 43: 1-7
Psalm 29
Acts 8: 14-17
Luke 3: 15-17, 21-22

Common Themes in the Readings for the Baptism of our Lord
Look for the following themes in the readings for next Sunday: God’s reassurance and presence, the transformative power of the Holy Spirit, and the affirmation of Jesus’ divine identity. In Isaiah 43:1-7, God reassures His people of His presence and protection, calling them by name. Psalm 29 highlights God’s powerful voice and presence in nature, emphasizing His glory and strength. Acts 8:14-17 and Luke 3:15-17, 21-22 both focus on the transformative power of the Holy Spirit, with the latter recounting the moment when the Holy Spirit descends upon Jesus during His baptism, affirming His divine sonship.

The First Reading: Isaiah 43: 1-7

But now thus says the Lord,
    he who created you, O Jacob,
    he who formed you, O Israel:
Do not fear, for I have redeemed you;
    I have called you by name; you are mine.
² When you pass through the waters, I will be with you,
    and through the rivers, they shall not overwhelm you;
when you walk through fire you shall not be burned,
    and the flame shall not consume you.
³ For I am the Lord your God,
    the Holy One of Israel, your Savior.
I give Egypt as your ransom,
    Cush and Seba in exchange for you.
⁴ Because you are precious in my sight
    and honored and I love you,
I give people in return for you,
    nations in exchange for your life.
⁵ Do not fear, for I am with you;
    I will bring your offspring from the east,
    and from the west I will gather you;
⁶ I will say to the north, “Give them up,”
    and to the south, “Do not withhold;
bring my sons from far away
    and my daughters from the end of the earth—
⁷ everyone who is called by my name,
    whom I created for my glory,
    whom I formed and made.”

** Prior to reading the Gospel, you may want to utilize another excellent introduction to the book. Again, these are part of a terrific website called The Bible Project!  

The Gospel: Luke 3: 15-17, 21-22: The Baptism of Jesus
¹⁵ As the people were filled with expectation and all were questioning in their hearts concerning John, whether he might be the Messiah, ¹⁶ John answered all of them by saying, “I baptize you with water, but one who is more powerful than I is coming; I am not worthy to untie the strap of his sandals. He will baptize you with the Holy Spirit and fire. ¹⁷ His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his granary, but the chaff he will burn with unquenchable fire.” ¹⁸ So with many other exhortations he proclaimed the good news to the people. ¹⁹ But Herod the ruler, who had been rebuked by him because of Herodias, his brother’s wife, and because of all the evil things that Herod had done, ²⁰ added to them all by shutting up John in prison.

²¹ Now when all the people were baptized and when Jesus also had been baptized and was praying, the heaven was opened, ²² and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”

reflection: “i have called you by name” 

The Baptism of Christ by Poussin (1594-1665)

The past few weeks have been a whirlwind, and the transitions can seem abrupt.  We saw Jesus’ birth, the Magi visiting him as a young child, his family’s escape to Egypt, and the unusual event of twelve-year-old Jesus talking with the elders in the Temple, much to his worried parents’ dismay. This week, we find ourselves by the Jordan River, witnessing John the Baptist baptizing this relatively unknown thirty-year-old Jewish man.

The significant and powerful story of Jesus’ baptism is found in the three Synoptic Gospels: Matthew (3:13-17), Mark (1:9-11), and Luke (3:21-22).  And though the Gospel of John (1:29-34) does not provide a direct account of Jesus’ baptism, it includes John the Baptist’s testimony about the event, affirming Jesus as the Son of God and the Lamb of God who takes away the sin of the world. This transcendent story prompts two questions for me. First, why did Jesus, the Son of God and one who was without sin, need to be baptized? And second, how should we interpret his baptism on the world of 2025? 

The Face of Jesus (using AI)

Let’s start here. Neither John nor Jesus invented baptism. For centuries, Jews practiced it as a ritual similar to our Confession. Before the Temple fell in 70 CE, Jewish people commonly used a special pool called a Mikveh, meaning “collection of water,” for spiritual cleansing and removing impurity and sin. In other words, that crowd at the Jordan River that day would not have been unfamiliar with what John was doing. What was so earth-shaking, however, was the fact that Jesus, the Son of God, joined the people in line that day. As Episcopal theologian Debi Thomas so aptly states in her exploration of this story, ” . . . it is first and foremost a story of the sacred ordinary.  That is, it’s a story of profound humility.  The holy child conceived of the Holy Spirit, celebrated by angels, worshiped by shepherds, and feared by Herod, stands in the same muddy water we stand in.  The Messiah’s first public act is a declaration of solidarity.  God is one of us.

God is one of us. Let that sink in for a moment. In this deeply symbolic moment, Jesus aligns with us. And in one of the most remarkable episodes in this grand story, God speaks, and the Holy Spirit descends (verse 22). Thus begins the remarkable three-year ministry of Jesus Christ. 

Martin Luther
(1483-1546)

What should we make of all this two thousand years later? In his commentary on the baptism of Christ, Martin Luther included this observation: “All this has been done to the honor and praise of the sacrament of Holy Baptism. For it is not a human work, but a great and holy thing. There are great persons connected with it; the Father, who gives and speaks here; the Son, who receives and is baptized; the Holy Ghost, who descends upon the Son, and lets himself be seen in the form of a dove; and no doubt the heavenly choir of the holy angels are there also, who rejoice greatly over this work; for where the Father, Son and Holy Ghost permit themselves to be seen, there the whole host of heaven must also be present. The whole heaven also stands wide open.”

The Sacrament of Holy Baptism
ELC in Black River Falls

Luther reminds us that baptism is important, that baptism symbolizes rebirth, that at that climactic moment that is part of our rite of baptism — that as children of God, we have been sealed by the Holy Spirit and marked with the cross of Christ forever. Perhaps that moment that we have witnessed so many times — that often brings tears to our eyes — is what the Celts meant when they talked about “thin places,” when heaven and earth are joined. The words from Isaiah 43 come to mind: Do not fear, for I have redeemed you; I have called you by name; you are mine.

 

And, a reminder: the bonhoeffer book study!

Dietrich Bonhoeffer
(1906-1945)

Dietrich Bonhoeffer’s classic, The Cost of Discipleship, is an excellent book for Christians to read heading into 2025! Yes, it is a challenging read, but we will explore together! Realize that you will not be put on the spot to read, and any sharing will be entirely voluntary! No prior knowledge is necessary — just a willing heart. Why is his life and message important in our Lutheran tradition?  

We have ordered several copies of the book and also hope that many will purchase it for themselves. Our intention is to do a five-session study beginning on Wednesday 29 January and continuing for each Sunday in February.  Contact me if you have questions!

Faithful Conversations #97

Introduction to readers

Let’s start with the big picture. We are currently experiencing the Twelve Days of Christmas (25 December through 5 January) leading to Epiphany, a calendar configuration that dates back to 567 CE and the Roman Catholic Council of Tours (the city in France that was the heart of medieval western Christendom).  The word epiphany comes from the Greek word epiphaneia (ἐπιφάνεια), meaning appearance or manifestation, and has been used in various contexts throughout history, including religious and secular ones, to describe a sudden realization or revelation. The season of Epiphany runs through February and features stories highlighting God’s surprising and life-changing moments during Jesus’ ministry. (Sidebar: In Eastern Christianity, Epiphany is known as Theophany, a significant feast day celebrating Jesus’ baptism in the Jordan River, which is seen as another revelation of his divine nature). 

The Wise Men of the East
ELC in Black River Falls

But there’s more!  Epiphany is a celebration of the visit of the Magi (the Three Wise Men) to Bethlehem to see the newborn Jesus, symbolizing the revelation of Christ to the Gentiles, as represented by these mysterious men of the east. As a child, I was always a bit confused by the story and it seemed like an “add-on” to the drama surrounding Christmas. And, in the category of silly and random childhood memories, I recall a fractured version of the familiar song we sang on the playground (do kids still do this?): 

We three kings of Orient are
Smoking on a rubber cigar.
One was loaded,
It exploded.
Now we’re on yonder star.

(Note: The song I am referencing is We Three Kings of Orient Are, written in 1857 by John Henry Hopkins, rector of Christ Episcopal Church in Williamsport, Pennsylvania. He would likely have been unhappy with our version of it!)

“Amahl and the Night Visitors”
1958

I also associate this story with a short opera I listened to many times as a child on our old record player, Amahl and the Night Visitors (my parents enjoyed opera, something I never appreciated). Anyway, it was a marvelous story that brought the wise men to life for me (especially when Kaspar, one of the wise men, gave Amahl, the central character, some licorice from his box!).

As always, thanks for stopping by this space each week. I have listed the readings for both 2 Christmas and Epiphany, including common themes, and urge you to work your way through them. One suggestion I would offer this week: take one or two of the eight readings and revisit it (or them) several times, over a few days (John 1 might be a good one!).  My reflection will focus on Matthew’s Gospel for Epiphany followed by a powerful prayer reflection from John Henry Newman and a thought-provoking song related to the visit of the Magi by James Taylor. An eclectic mix this week!       

Readings for 2 Christmas (5 January)
Jeremiah 31: 7-14
Psalm 147: 12-20
Ephesians 1: 3-14
John 1: (1-9) 10-18

Common Themes in the Readings for 2 Christmas (5 January 2025)
Look for the following themes among the four readings for the Second Sunday of Christmas:  God’s faithfulness, the promise of restoration, and the revelation of divine grace. In Jeremiah, God’s intention to gather and restore Israel is clear, as He promises joy and peace to His people. Psalm 147 echoes this theme of restoration, praising God for His care and the renewal He brings to the brokenhearted and the land. Ephesians and John highlight God’s eternal plan of salvation through Christ, who reveals God’s grace and truth, offering redemption and unity for all believers.

Readings for Epiphany of Our Lord (6 January)
Isaiah 60: 1-6
Psalm 72: 1-7, 10-14
Ephesians 3: 1-12
Matthew 2: 1-12 (Reflection Focus)

Common Themes in the Readings for Epiphany (6 January 2025)
Look for these common themes among the four readings for Epiphany: the revelation of God’s glory and the manifestation of divine light to the world. Isaiah speaks of the arrival of God’s radiant light, attracting nations to His presence. The Psalm expresses the universal kingship of God, with rulers bringing gifts in recognition of His authority and justice. Ephesians highlights the mystery of God’s plan, revealing that salvation through Christ is meant for all people, while Matthew’s account of the Magi visiting the newborn Jesus shows the recognition of Christ as the Savior by Gentiles from distant lands.

Epiphany Gospel: Matthew 2: 1-12: The Visit of the Magi 
In the time of King Herod, after Jesus was born in Bethlehem of Judea, magi from the east came to Jerusalem, ² asking, “Where is the child who has been born king of the Jews? For we observed his star in the east and have come to pay him homage.” ³ When King Herod heard this, he was frightened, and all Jerusalem with him, ⁴ and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. ⁵ They told him, “In Bethlehem of Judea, for so it has been written by the prophet:

⁷ Then Herod secretly called for the magi and learned from them the exact time when the star had appeared. ⁸ Then he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word so that I may also go and pay him homage.” ⁹ When they had heard the king, they set out, and there, ahead of them, went the star that they had seen in the east, until it stopped over the place where the child was. ¹⁰ When they saw that the star had stopped, they were overwhelmed with joy. ¹¹ On entering the house, they saw the child with Mary his mother, and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. ¹² And having been warned in a dream not to return to Herod, they left for their own country by another road.

reflection: “those magic men, the magi!”  

Adoration of the Magi
Artist: Emmanuel Tzanes
(1610-1690)
Greek Renaissance

The visit of the Magi is shrouded in mystery. The episode is found only in the book of Matthew, written in the mid-80s CE, several generations beyond Christ’s birth. So, who were the Magi, and why are they important for our faith journey two thousand years later?

Let’s start with what we DO NOT KNOW about them. For example, tradition suggests there were three, something that is not at all clear from Matthew’s account — there were likely more. Though often identified as kings and by name (Kaspar, Melchior, and Balthazar), there is no mention of names in the text, and they likely were scholars or priests, as opposed to kings. Further, their visit came perhaps two or three years after the birth of Jesus, so we tend to confuse the time sequence. There is much we do not know.    

So, what DO we know about them, based on the Matthew’s account and reasonable assumptions? They came from the east, likely Persia or Babylon, traveling roughly 700 miles to see the infant Jesus, a journey that would have taken more than a month. They were likely followers of Zoroastrianism, a precursor to Islam. They understood astrology (guided by a star) and prophecy and were familiar with Jewish Scriptures (such as Micah 5:2).  They visited with Herod, asking where they might find the “King of the Jews,” unsettling him beyond measure (recall the Murder of the Innocents). Herod, the Roman Jewish client king of Judea, then deceitfully asked them to find the child and inform him of his whereabouts, so he (Herod) could also pay homage (?) They visited the Christ child, offered gifts (gold, frankincense and myrrh), and then left without returning to Herod, as they were warned in a dream to avoid him and his violent impulses. Finally, they went back to their country by another route.

What should we take away from this mysterious and intriguing story in Matthew? Several things come to mind. First and foremost, we learn that the birth of Jesus was revealed to the Gentiles, those outside the Jewish world. The wise men were drawn to see this child — they experienced an epiphany, ultimately rejoicing in the presence of this the infant Jesus. We also learn that those in power, like Herod, were deeply troubled by the story surrounding this child. Challenging Herod’s earthly conception of power, the child must be killed! And finally, in a surprising moment, those wise men of the east had a second epiphany. Riding off into history, forever changed by their experience, they chose Jesus above Herod and returned to their homeland by another road. May we follow their example. 

Soli Deo Gloria! 

prayer/reflection: “the mission of my life” (john henry newman)

John Henry Newman
(1801-1890)

John Henry Newman (1801-1890) was an influential English theologian and poet who played a key role in the Oxford Movement before converting to Catholicism. He became a cardinal in the Catholic Church and was canonized in 2019. Inspired by him, the Newman Movement established Newman Centers on college campuses to support Catholic students with spiritual, social, and academic resources. This movement began in 1883 at the University of Wisconsin to help Catholic students live their faith amid perceived anti-Catholicism. Newman Centers aim to provide social activities, discussions on faith, and mutual support in a secular academic environment. His statement of mission seems appropriate as we turn the page into a new year!   

God has created me to do Him some definite service. He has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next. I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good; I shall do His work. I shall be an angel of peace, a preacher of truth in my own place, while not intending it if I do but keep His commandments. Therefore, I will trust Him, whatever I am, I can never be thrown away. If I am in sickness, my sickness may serve Him, in perplexity, my perplexity may serve Him. If I am in sorrow, my sorrow may serve Him. He does nothing in vain. He knows what He is about. He may take away my friends. He may throw me among strangers. He may make me feel desolate, make my spirits sink, hide my future from me. Still, He knows what He is about. Amen.

James Taylor
(born 1948)

Those magic men the Magi
Some people call them wise
Or oriental, even kings
Well anyway, those guys
They visited with Jesus
They sure enjoyed their stay
Then warned in a dream of King Herod’s scheme
They went home by another way

Yes, they went home by another way
Home by another way
Maybe me and you can be wise guys too
And go home by another way
We can make it another way
Safe home as they used to say
Keep a weather eye to the chart on high
And go home another way

Steer clear of royal welcomes
Avoid a big to-do
A king who would slaughter the innocents
Will not cut a deal for you
He really, really wants those presents
He’ll comb your camel’s fur
‘Til his boys announce they’ve found trace amounts
Of your frankincense, gold, and myrrh

Time to go home by another way
Home by another way
You have to figure the Gods saying play the odds
And go home by another way
We can make it another way
Safe home as they used to say
Keep a weather eye to the chart on high
And go home another way

Home is where they want you now
You can more or less assume that you’ll be welcome in the end
Mustn’t let King Herod haunt you so
Or fantasize his features when you’re looking at a friend

Well it pleasures me to be here
And to sing this song tonight
They tell me that life is a miracle
And I figured that they’re right
But Herod’s always out there
He’s got our cards on file
It’s a lead pipe cinch, if we give an inch
Then he realized it’d take a mile

It’s best to go home by another way
Home by another way
We got this far through a lucky star
But tomorrow is another day
We can make it another way
Safe home as they used to say
Keep a weather eye to the chart on high
And go home another way

Go home another way

And, a reminder: the bonhoeffer book study!

Bonhoeffer and Confirmands 1932

Dietrich Bonhoeffer’s classic, The Cost of Discipleship, is an excellent book for Christians to read heading into 2025! We have ordered several copies of the book and also hope that many will purchase it for themselves. Our intention is to do a five-session study beginning on Wednesday 29 January and continuing for each Sunday in February.  Contact me if you have questions!