February 2017


God’s Wrath


Learning to Fear God


Matthew 10:28 tells us to fear God and Psalm 34:11 says we’ll need to learn how to do that. A good place to learn this is in the following passage from Martin Luther:


Consuming fire and jealous God [Hebrews 12:29] are two distinct thoughts. He is called a fire because He devours completely and leaves nothing for the godless, and nothing can withstand His wrath. He is called jealous because His disposition is such that He does not want to spare. Who, then, would not fear Him who, as you know, does not want to spare and has implacable and unceasing power to avenge? Moreover, He puts this wrath into effect in two ways. First, spiritually and suddenly, when He withdraws His Spirit from the godless, so that Satan ravages everything. Then also physically and slowly, while He kills bodies too, ravages countries, and reduces everything to nothing (Luther’s Works 9:58–59).


There you go – that pretty much covers it. Note first the devastation. Wrath leaves no room for mercy – everything is burned up, nothing is spared. Next note it’s a vengeful wrath – based on our godless provocations. So God’s no terrorist – mangling innocent people at sidewalk cafés. We deserve what we get. Finally it’s bivalved – attacking suddenly and also slowly. Quickly our confidence is taken from us and we sink into a fixed, deep despair. And more gradually we also waste away in pain and misery, watching our skin and bones crack up irreparably.

Knowing this, don’t you think, makes even sweeter the words in Romans 5:9, about being saved from the wrath of God by the blood of Christ? I would hope so...

Pastor Marshall


PRESIDENT'S REPORT....by Earl Nelson


As I look forward to 2017 this January I am giving thanks for two things primarily: that after his successful knee surgery Dean Hard will probably be walking with much less discomfort, and that 2017 is the 500th Reformation Anniversary.  Dean's knee surgery is of great importance for our church as a whole.  We all see and hear his work with the liturgy in church, but he is also invaluable in the day-to-day operations of the church including the maintenance of the Church buildings and grounds, over which he watches lovingly.  Give thanks to God for this successful operation and pray for the continued recovery of our church deacon.

     Reformation 2017 in our church will be important in at least two ways.  In the first place, our church's celebration of the 500th year of the Reformation will be extraordinary in its faithfulness to the original message of Martin Luther and the spirit of the Reformation, which was that the Church must remain steadfast in giving voice to the Word of God and to the Holy sacraments and not add, change, modify, and otherwise adapt God's clear words and intent for the Church to our own fallen and sinful ways.  Where does it say in Scripture that becoming a new Creation in Christ is easy?  Secondly, it gives us the opportunity and occasion, as we celebrate the faithfulness of Martin Luther and the reformers, to pray for, to hope for, and to act for the renewal of God's Church, the body of Christ, today in America and the Western world, where it languishes in self-satisfied prosperity, spiritual sloth, and intellectual decadence.


    Our giving came in almost exactly on budget for the year – when considering that we under-spent the budget.  We also begin the new year with money in the Rainy Day Fund from a gift made at the end of the year.  Nevertheless, I would be remiss if in my last President's message I did not encourage us all to remain current with our pledges early this year in order to help the Council pay the bills each month.  Last year was an unusually calm year for us financially because our general budget giving was more in line with our budget on a monthly basis early in the year and during the summer.   Generally, giving subsides in January and February posing cash flow problems for the Council.  We were very grateful last year for the steady giving in the early months, and hope to be grateful again this year!





Being the Salt of the Earth


Christians are supposed to be the salt of the earth (Matthew 5.13).  We are supposed to try and make the world a better place. 

     There is so much suffering in the world.  Even if we don’t see much of it in West Seattle that doesn’t mean it isn’t all around us.  So we have a lot to do.  If we’re not looking for it we can easily miss it because our comfortable lives blind us from it.  But it’s out there – close at home and in places far away.  So it isn’t something we can get done on the weekends.  It requires our full devotion. 

     This is one reason we give money to the church.  By supporting the church we help each other become the salt of the earth through the education and worship we provide. 

     So when you put your money in the plate don’t think it’s a small thing.  It’s one more way we have of turning us all into the salt of the earth.  It’s one more way we have of helping make the world a better place. 

                                                                                              Ruth Harty Marshall (May 2005)

                                                                                 Submitted by Jane Harty, Church Council










 Stewardship 2016


                                                Month (December)       Year to date (Jan-December)

Budget                            $30,762                          $254,235

Received                         $22,736                          $245,881




Forde Preaching


By Pastor Marshall


Dr. Gerhard O. Forde (1927–2005) was a prominent Lutheran scholar at Luther Seminary in Saint Paul, Minnesota (see The Messenger, September 2005 and December 2014). His widow, Marianna Forde, has just published a new collection of twenty-four sermons, We Preach Christ Crucified: Sermons of Gerhard O. Forde (Minneapolis: Lutheran University Press, 2016).

        My favorite one is the first, “Without a Card.” I remember the day he preached it at the seminary during my senior year in 1975 – as if it were just yesterday. It caused quite a stir that lasted for days afterwards. The sermon is about creation in light of Psalm 19:3 – where “there is no speech” – no message, no greeting card, as it were. The point of the sermon is that creation – depicted as a mysterious bouquet of flowers without any greeting card – is just a gift from God for us to enjoy and care for. It doesn’t have any secret meaning about God or the world for us. Because it doesn’t, Jesus had to come to reveal that missing truth to us. So in that sense, Christ is “the card on the bouquet” – which is how Forde ends the sermon. All things were created through him and for him (Colossians 1:17). Christ, through his death makes new creations of us when we but believe in him (2 Corinthians 5:17). The upshot of the sermon is that there is no revelation from God apart from Jesus Christ and his death on the cross. Creation reveals nothing to us about the meaning of it all. That’s what upset so many who first heard it preached. I like to use this sermon in my confirmation class when we go over creation in the Book of Genesis. I think it’s a gem.

        But I do have a few misgivings with this collection. Chief among them is the conviction that Christ does not “force himself upon us” (p. 22). It does seem, however, that this is just what he did to Saint Paul on the road to Damascus when he knocked him to the ground (Acts 9:4). Later Forde seems to concede as much when he says Christ will break “down the barriers, passing through the doors of doubt to come to us” (p. 88).

        And on our first sin he twice says it is not so much a fall as a climbing up – trying to be God, rather than falling from an original state of perfection (pp. 25, 69). But in fact we lost immortality through that first sin (Romans 6:23), and so it’s not wrong to say we fell from grace. Finally the unexplained wedding garment in Matthew 22:11 stands for celebration over duty, Forde argues (pp. 18–19). But Luther saw a law-gospel dialectic at work here instead. Those garments, then, are a sign of repentance before the wedding celebration begins (Luther’s Works 79:223). One would have thought that this favorite dialectic of Forde’s would have resonated here for him – but it didn’t for some reason.


From The Luther Bible of 1534 (complete facsimile edition).


The Reformation at 500


Luther’s Explosive Bible


By Pastor Marshall


Our second installment on what makes the Reformation so great, comes from Diarmaid MacCulloch, The Reformation: A History (New York: Penguin, 2003) p. xxiii. MacCulloch’s history won the National Book Critics Circle Award:  


Recent [research] on the Latin Church before the upheaval was that it was not as corrupt and ineffective as Protestants have tended to portray it, and that it generally satisfied the spiritual needs of late medieval people. That [view] only serves to emphasize the importance of the ideas which the reformers put forward. They were not attacking a moribund Church which was an easy target, ripe for change, but despite this, their message could still seize the imaginations of enough people to overcome the power and success of the old church structures. Ideas mattered profoundly; they had an independent power of their own, and they could be corrosive and destructive. The most corrosive ideas of all were to be found in the Bible, an explosive, unpredictable force in every age. [Therefore] it will do no harm for the reader trying to make sense of [the] tangled events [of the Reformation] to have a Christian Bible ready at hand.

This view of the centrality of the Bible in the Reformation fits well with the Lutheran teaching of sola Scriptura, or the Word alone – as the “only true norm according to which all teachers and teachings are to be judged and evaluated” [The Book of Concord (1580) ed. T. Tappert (1959) pp. 504]. A good place to join the debate over this seminal doctrine of sola Scriptura, would be at the end of Pim Pronk’s Against Nature? Types of Moral Argumentation Regarding Homosexuality (Eerdmans, 1993) pp. 301–25. Pronk has earned doctorates in biology and theology and rejects sola Scriptura. 


March 24, 1967


Another New Luther Book

By Pastor Marshall


The latest new translation of Luther’s sermons is volume 79 – which also includes a first ever English translation of a sermon on Ephesians 6 as Appendix A. Here are some of my favorite passages: “What strange ways these are! Those who diligently hold to the Law… are not those who keep the Law” (7); “Faith has fastened… together these two contrary parts – [sinfulness and forgiveness]” (13); “Reason knows nothing about the misery of our nature” (24); “A new, heavenly power of the Holy Spirit… presses Christ with His works into the heart” (29); “Prattlers… go on urging and afflicting with the Law; they leave the people stuck in their sins and mock at their harm” (31); “A Christians should not say – Who knows what verdict God in heaven will pronounce over me” (34); “The Law’s glory… should only shine until you are humbled and driven to desire the sweet face of Jesus” (36); “We cannot help ourselves [so God] must begin it in us” (62); “Prayer is as strong and firm as its faith is” (70); “Faith stands at a distance from God, and yet runs and calls to Him” (72); “There must be open, frank love and kindness toward everyone” (75); “[That] faith is in a person and does not work… is impossible” (75); “Where faith is correct, it certainly loves and acts towards others in love” (76); “Spiritual leprosy… is a thousand times worse [than] bodily leprosy” (79); “You have no other work… for salvation than that you believe, daily practice this faith, see to it that you remain steadfast in it, and do not let [anyone with a smooth tongue and good appearance] snatch you away from it” (79); “No one any longer knows the Christian life” (80); “When God seems to be farthest away, He is closest” (82); “The divine name must always… be the greatest cover for shame” (86); “We must guard ourselves against no one as much as against… the most learned” (88); “You need not try to find God… except where there is contempt” (93); “A Christian life surpasses the natural life” (93); “It requires effort to listen to the Gospel and also to act according to it” (101); “If I believe that I have a God, then I cannot worry about myself” (105); “Study [of the Bible] is my work” (106); “The world gives [Christians] nothing” (109); “A Christian…. should flee from…. the blindness and misery of the world” (111); “The Word of God…. stands and does not fall, as people  fall and waver” (116); “Words do not cling only to the tongue and ears but come into force and become a work or activity” (120); “Now that we have this great, bright light [of the Gospel, people] do much less than before” (120); “Many have the Word, but few have the power that it would press forward, [and] give results” (124); “Love is the proof by which we test whether faith is real” (128); “Faith… sees nothing” (135); “A Christian… does not live on earth for himself or for his own sake [but for] his Lord Christ” (146); “Outside of [the Church] no one will be saved” (152); “Even in the saints not everything is perfect yet” (161); “Outside of the Church of Christ there is no God, no grace, and no salvation” (170); “In the life to come there will no longer be faith” (174); “Demonstrating the fruit of faith… is not so quickly done or accomplished” (182); “People…. need to be exhorted and urged through God’s word to a good life” (182); “[We must get] on their back and [force the lazy] to do it” (182); “A Christian [is called] to be a different man than he previously was” (183); “[A Christian cannot] remain in the old, former, unchristian way of life characterized by error and destructive desires” (184); “A Christian…. should be on his guard not to deceive himself” (190); “All sin is like a dry leaf [to a Christian]” (198); “We all were born in sin as God’s enemies” (198); “Sin is so grave that no creature can wipe it out [except] Jesus Christ, God and man” (199); “Crawl under and into Christ” (200); “[Jews] are forever stuck in God’s wrath and damnation” (210); “Shame on me because of my shameful unbelief, that my heart is not here full of laughter and eternal joy” (217); “ This man without wedding clothes [is] without repentance and the knowledge of his misery” (223); “[Having faith is not] kept so safe as if I had it in a locked box” (225); “The smaller faith is, the stronger the flesh is” (230); “Faith must always look to future things” (231); “What is important is not the beginning [of faith], but continuing… and increasing” (233); “[Without] temptation and persecution…. faith is not genuine” (234); “Faith is a fragile, delicate thing” (235); “Our hearts should always be in the situation as though we were beginning to believe today, and we should always have the same attitude toward the Gospel as if we had never heard it, and must begin each day” (236); “[The devil] seeks all kinds of cunning and attacks” (237); “Sink into one little word, and be content and secure in it” (240); “Christ… lets us be attacked, so that we increase in faith” (240); “It does not depend on how strong or small faith is, but that it remains” (240); “[We’re all] alone in the world” (242); “God is with us sooner than we would have thought” (242); “It is the nature of faith that it draws in other people” (243); “The greatest and highest work of faith is that [it witnesses]” (243); “People [who] sincerely believe the holy Gospel…. are very rare in the world” (245); “The greater, more learned… we are, the greater evildoers we become” (248); “It is surprising that the… sun still shines!” (250); “The world is already lost, and no admonition helps” (251); “Skill is necessary to stay with wicked people and not also become wicked” (252); “A Christian must not be such an inhuman creature that he does not care whether other people believe or not” (253); “Why should we complain… that so few earnestly receive God’s Word?” (253); “Many… abuse the gospel” (257); “The servant is captive and ensnared in his sins” (259); “The Gospel does not  affect godless hearts” (260); “We cannot grasp the Gospel unless the conscience is previously distressed and miserable” (261); “Crawl to the cross” (261); “If you are to live, then you must have something to do” (261); “No one wants to live according to [the Gospel]” (262); “Many among us have become worse than they were before” (262); “The wiser [and] more pious… they are, the worse, more bitter, and more severe enemies of the Gospel they are” (269); “Only thieves” (292); “His only Son [becomes] a payment” (294); “[The world regards] Christians as the worst people” (295); “A Christian must be in a hard battle on every side,… even against himself”

(295); “[Be] filled with [God’s Word]” (296); “Teaching, faith, and worship [should be] kept pure and clear according to His Word” (301); “[Christ’s] payment and sacrifice is so dear and precious to God and through it He is reconciled” (307); “[Christ’s blood] appeases God’s wrath” (310); “His blood drags all temporal… things out of our sight” (333); “The fires of hell…. should be a strong, powerful warning for us to live as Christians” (341); “I think that if we Lutherans… were only dead, then the whole world would immediately cry ‘Victory!’” (351); “There is no article which [the devil] cannot overthrow if he gets reason involved at trying to quibble, and accordingly he knows very well how to twist and stretch Scripture so that it agrees with reason” (365); “Scripture is not against itself nor against any article of faith, even if in your mind they are against each other and do not make sense” (366); “For us it is a matter of eternal good” (368); “It can happen very easily that someone loses [heaven] forever” (368); “We have become Christians… to fight not for the world’s possessions, but for heaven” (373); “We need no other defense than His Word” (374); “Where God’s Word is not kept pure, there is nothing but stubborn, blinded hearts which know nothing about God and Christ” (374); and “Even though we are weak in our reason and powers compared to [the evil] spirit, we are still too strong for all devils, if we are equipped with these arms and weapons [from God]” (388).



Martin Luther on Trial, written by Chris Cragin-Day and Max McLean, opened Off-Broadway in New York City on December 16, 2016 – just in time for the beginning of the 500th anniversary celebration of the Reformation. This play is about Luther being put on trial with the devil as his judge and his wife Katherine as his defense attorney. Witnesses, for and against Luther, range from Hitler to Martin Luther King, Jr.

     Zachary Stewart (TheaterMania online) calls it “magical historical fiction,” with a “remarkable grasp” of the issues involved, such as “democracy and authority, credibility and control.” This well staged, well-acted and directed production, presents Luther as a “virulent” anti-Semite and “an awful husband.” But in his private moments he comes across as softer, suffering from “knawing doubt.” The true hero of the play is his wife who has to put up with such a rotten guy and still has to defend him.

     Given Stewart’s account, there would be little in this play to commend it as historically accurate. But that alone wouldn’t take away whatever entertainment value Martin Luther on Trial might have – unless somehow entertainment and truth are supposed to go together.

Pastor Marshall


Nehemiah 9.32

Monthly Home Bible Study, February 2017, Number 288

The Reverend Ronald F. Marshall


Along with our other regular study of Scripture, let us join as a congregation in this home study. We will study alone then talk informally about the assigned verses together as we have opportunity. In this way we can "gather together around the Word" even though physically we will not be getting together (Acts 13.44). (This study uses the RSV translation.)


We need to support each other in this difficult project. In 1851 Kierkegaard wrote that the Bible is "an extremely dangerous book.... [because] it is an imperious book... – it takes the whole man and may suddenly and radically change... life on a prodigious scale" (For Self-Examination). And in 1967 Thomas Merton wrote that "we all instinctively know that it is dangerous to become involved in the Bible" (Opening the Bible). Indeed this word "kills" us (Hosea 6.5) because we are "a rebellious people" (Isaiah 30.9)! As Lutherans, however, we are still to "abide in the womb of the Word" (Luther's Works 17.93) by constantly "ruminating on the Word" (LW 30.219) so that we may "become like the Word" (LW 29.155) by thinking "in the way Scripture does" (LW 25.261). Before you study, then, pray: "Blessed Lord, who caused all holy Scriptures to be written for our learning: Grant us so to hear them, read, mark, learn, and inwardly digest them, that we may embrace and ever hold fast the blessed hope of everlasting life, which you have given us in Our Savior Jesus Christ. Amen" (quoted in R. F. Marshall, Making A New World: How Lutherans Read the Bible, 2003, p. 12). And don’t give up, for as Luther said, we “have in Scripture enough to study for all eternity” (LW 75:422)!


Week I. Read Nehemiah 9.32 noting the word hardship. What were these hardships? On this read Nehemiah 9.36 noting the word slaves. What’s so bad about being a slave? On this read Nehemiah 9.37 noting the words goes, over, bodies, cattle and distress. So slaves lose riches and are afflicted with bodily pain. Note that some of that pain was inflicted at the pleasure of the masters – suggesting sadistic beatings, overwork and even rape. On this bodily pain read Job 2.7–3.26 noting two things. First that Job’s bodily suffering was very great (Job 2.13). And secondly that Job did not sin with his lips (Job 2.10) – in contradistinction to the thorough exoneration in Job 1.22, and the divine blessing in Job 1.21. That implies that there was unspoken sin in his heart – because after successfully enduring the first onslaught, he caves in under the severe physical pain. Now after knowing these hardships and physical traumas, why would Israel sin again? On this read Nehemiah 9.28 noting the line after they had rest. Did that rest block the memory of physical pain which had been keeping them from further

rebellion and punishment? On this read Hosea 13.6 noting the confirming correlation of the two words filled and forgot. What makes this correlation a confirmation that rest leads to amnesia? Go back to Hosea 13.6 and note the word therefore. Are you now convinced? Why or why not?


Week II. Read again Nehemiah 9.32 noting the same word hardship. Why was the hardship of slavery inflicted upon God’s people in the first place? On this read Nehemiah 9.16–17, 26 noting the words stiffened, refused, mindful, killed and blasphemies. Why were these violations so heinous? On this read Exodus 20.1–17, noting the severe consequence – visiting iniquity… to the fourth generation. What warrants this severity? On this read Exodus 34.6–8 noting the words abounding and bow. What do these words say about God? On this read Psalm 99.1–5 noting the words tremble, mighty and footstool. Does this add up to seeing that when God is dishonored there is hell to pay? Is the brutal enslavement warranted then? How so if so?


Week III. Reread Nehemiah 9.32 noting the line seem little to thee. Why would God not care about these hardships? On this read Nehemiah 9.38 noting the line because of all this, we make a firm covenant. Does this imply instability and fickleness on the part of God’s people? If so, how do they plan to turn over a new leaf? Will making a firm covenant do it? Will it also convince God that this time Israel will not disrespect him? On this read Ezekiel 11.19–20 noting the words I, new, keep, obey and my. Does Israel in Nehemiah know that it cannot keep a covenant all by itself? It does seem to know that the reason God doesn’t care if Israel suffers is because they are repeat offenders – breaking covenants left and right. On this read Deuteronomy 8.17 noting the line my power… has gotten me this wealth. Does the same bravado hold here in Israel?


Week IV. Read Nehemiah 9.32 one last time noting the words keepest and terrible. What do these two words say about Israel’s prospects of keeping the new covenant? On the first word read 2 Timothy 2.13 noting the words if, faithless and faithful. By conceding that God keeps his covenant, lifts all blame from God. It shows that we don’t blame our foibles on his lack of concern for us. And on the second word, read Psalm 99.3 noting the connection between the words terrible and praise. Terror, then, is not a reason to run from God, but to praise him. He is fearsome and mighty and will punish us if provoked by our rebellion. Conceding this connection also shows God our good faith. Will that please God? On this read Hebrews 11.6 noting the words faith, please, rewards and seek. Does that mean we can manipulate God to favor us? On this read John 6.44 noting the word draw, and John 15.5 noting the word apart. Do those words gut any manipulation on our part? If so, how so?


February Book


With the Mind:  Readings in Contemporary Theology

3-5 pm in the Church Lounge, Saturday, February 27th.

The book for February is Yawning at Tigers: You Can’t Tame God, So Stop Trying (2014) by Drew Dyck, a theologically trained author and editor. His book attempts to feed those “starving for the awe of God” (p. ix). It wants to rectify “rarely” hearing anything of God’s mystery, majesty, and wrath (p. 3). He would like to convince his readers to put up signs outside their churches saying: BEWARE THE GOD (p. 9). He wants to reintroduce to churches the “fainters” that abound in the Bible (p. 28) – like John on Patmos and Isaiah in the temple of old. He wants to get rid of the God portrayed in movies as a comfortable “avuncular presence” (p. 28). He believes the “Bible makes God strange” (p. 39), and so he also wants to do that through the “holy disorientation” (p. 37) his book uncovers.

     A copy of this unusually fine book is in the library. If you would like to purchase one for yourself, contact Pastor Marshall. Feel free to attend our meeting when we discuss the holy disorientation explored in this book.


NEW MEMBER ORIENTATION will start on Sunday, February 5th immediately following the 10:30 am liturgy, in room D.  If you know someone who is interested in the class, ask them to talk to Pastor Marshall. 

FOOD BANK COLLECTION suggestions for February are canned fruits & vegetables. 

SUNDAY EDUCATION:  The Early Letters: A Study of 1 & 2 Thessalonians; in this eight week class we will study 1 & 2 Thessalonians. These two letters of Saint Paul are considered to be two of his earliest.  Each class session will be based on a worksheet of questions handed out the week before.

WEB PAGE ADDRESS:  www.flcws.org.

ASH WEDNESDAY will be on Wednesday March 1st. 

HOLY EUCHARIST – Communion:  If you are not able to walk up to communion but would like to receive, contact the Parish Deacon before the liturgy.  If you are not able to walk up to communion but would like to receive, contact the Parish Deacon before the liturgy.

                                                                                                                                     Saint Paul  


The Presentation

of Our Lord —

     On Thursday, February 2nd we celebrate The Presentation of our Lord at 11:45 am in the chapel with Holy Eucharist. 

     This feast day revolves around a prophecy in Luke 2:34-35 that relates a stirring story about Christ’s ministry.  It says he will be spoken against, and that he will cause the rise and fall of many.  Honor God this day for the wisdom in this prophecy.




Remember in prayer before God those whom He has made your

brothers and sisters through baptism.


Dean Walter Hard, Marlis Ormiston, Ken Sund, Mariann Petersen, Evelyn Coy, Eileen Nestoss, Tabitha Anderson, Leah Baker, Bob & Barbara Schorn, Celia Balderston, The PLU Music Faculty, Mike Harty, Heidi Anderson, Jordan Corbin, Jim Moe, Matt Anderson, Sheila Feichtner, Linda Anderson, Margeen & Chris Boyer, Linda Hagen, Iris Hansen Tate, Doug Rozmyn, Nell & Paul Sponheim, Susan Armbrewster, Stan & Doreen Phillips, The Rev. Kari Reiten, The Rev. Keith Krebs, Laura Coy, John Matthiesen, Therese Mannella those infants and families affected by the Zika virus, the great migration from the Near East into Europe and other parts of the world. 

     Pray for those who have suffered the death of a loved one: Pray that God will bear their grief and lift their hearts:  Pray for the family and friends of Rollie Storbakken and family on the death of his Mother-in-law, Dorothy Chase. 

     Pray for the shut-ins that the light of Christ may give them joy: Florence Jenkins, C. J. Christian, Louis Koser, Anelma Meeks, Dorothy Ryder, Lillian Schneider, Crystal Tudor, Nora Vanhala, Elmer & June Wittman, Bill Wright.

     Pray for our bishops Elizabeth Eaton and Brian Kirby Unti, our pastor Ronald Marshall, our deacon Dean Hard and our cantor Andrew King, that they may be strengthened in faith, love and the holy office to which they have been called.

     Pray that God would give us hearts which find joy in service and in celebration of Stewardship.  Pray that God would work within you to become a good steward of your time, your talents and finances.  Pray to strengthen the Stewardship of our congregation in these same ways.

     Pray for the hungry, ignored, abused, and homeless this February. Pray for the mercy of God for these people, and for all in Christ's church to see and help those who are in distress.

     Pray for our sister congregation:  El Camino de Emmaus in the Skagit Valley that God may bless and strengthen their ministry.  Also, pray for our parish and it's ministry.

     Pray that God will bless you through the lives of the saints: Martin Luther, Renewer of the Church, 1546; Saint Matthias, Apostle.


A Treasury of Prayers


O great God, whose infinite light is darkness to me, whose immensity is to me as the void – I could not know you, I would be lost in darkness, if you did not hold me to yourself in your only begotten Son. Father, I love you, whom I do not see, and abandon myself to you whom I have offended, because you love me through your only begotten Son, and his death for me on the Cross. In his name I pray. Amen.


[For All the Saints (ALPB, 1994-1996) 4 vols., III:227, altered]