Kierkegaard on Suffering
The Late Night Show with Stephen Colbert
(CBS), September 11, 2015, Vice
President Joe Biden quoted Søren
Kierkegaard (1813–1855)—taking a short
line from his 1847 book,
The Gospel of Sufferings:
“Faith sees best in the dark” (Kierkegaard’s
15:238). He then followed it up by
saying that his religious faith provided
him with an enormous sense of solace.
And toward the end of the interview he
added: “I marvel at those who absorb
hurt and just get back up.” This was in
the response to being asked how he was
doing after the untimely death of his
famous son, Beau Biden (1969–2015), to
In all due respect to our Vice
President and in deep sympathy over his
loss, and in great appreciation for him
lifting up Kierkegaard in such a
positive way before our nation, I must
he seems to have watered down Kierkegaard at
this point. He didn’t mean
to say that there’s light at the end of the
tunnel. He didn’t mean to suggest that suffering
will eventually have a happy outcome that
something good will come of it, when he wrote
that faith sees best in the dark (Psalm 88:18).
No, every cloud doesn’t have a silver lining.
What Kierkegaard was saying was that suffering
just as it is
(as in Acts 5:41). Nothing more. And this is
something that only can be “understood
immediately by faith,” he goes on to add.
Kierkegaard clinches this point
at the end by saying: “Just let the
suffering increase; it is beneficial to
you. The beneficialness
just as I
faith.” This he calls the “narrow road
the more faith sees in the dark that
suffering is beneficial—regardless
of how it turns out—God
makes the test “harder and harder” as
faith increases, to make it look like
the believer should “regret his faith”
This more strident Christian view
is the one worth holding on to.
Kierkegaard calls it “more perfect than
the expectation of a happy ending”
because only it can be “done at once.”
May we all do just that when we
commemorate Kierkegaard on Sunday,
November 15th, of this year (as we have
done every year at this time since 1980).
Reading Saint Augustine
On Christian Teaching
summer of 2015, some of us gathered together
after Vespers on Wednesday nights to discuss
Saint Augustine’s (354–430 AD) treatise
Christian Teachings [De
Doctrina Christiana]. I offer here a summary
of each of the four books in that treatise,
based on the discussions we had. I hope it will
be of some interest to those in our church who
would have liked to attend but were unable to.
(All references to this treatise are from the
2008 Oxford edition, translated from the Latin
by R. P. H. Green.)
the Bishop of Hippo,
begins by saying suppose we were “travelers who
could live happily only in our homeland, and
because our absence made us unhappy we wished to
put an end to our misery and return there: we
would need transport by land or sea which we
could use to travel to our homeland, the object
of our enjoyment. But if we were fascinated by
the delights of the journey and the actual
travelling, we would be perversely enjoying
things that we should be using; and we would be
reluctant to finish our journey quickly, being
ensnared in the wrong kind of pleasure and
estranged from the homeland whose pleasures
could make us happy. So in this mortal life e
are like travelers away from the Lord” (Bk I:4).
This passage could serve as an elaboration of
Colossians 3:2―“Set your minds on things that
are above, not on things that are on earth,” and
Philippians 3:20―“our commonwealth is in
heaven.” Augustine believed that the holy words
of Scripture help us do this―by “taming” the
“evil habits” of our flesh (Bk I:24). He thereby
encourages us to give up “sticking feebly to
temporal things,” and instead “build up… love of
God and neighbor” (Bk I:35). When this happens,
it is “a sort of death of the soul”―a
“dissolution of one’s former mode of existence”
(Bk I:28)! This personal transformation marks an
important goal or rule when reading the Bible,
and shows us what to expect from it when we
do―that is, when we go to church to hear “the
Biblical text… being read and preached” (Preface
Augustine goes on to say that it is “a wonderful
and beneficial thing that the Holy Spirit
organized the holy scriptures so as to satisfy
hunger by means of its plainer passages and
remove boredom by means of its obscurer ones.
Virtually nothing is unearthed from these
obscurities which cannot be found quite plainly
expressed somewhere else [in the Bible]” (Bk
II:7). But in those few cases where the obscure,
difficult passages can’t be figured out this
way, “good and faithful Christians” are free to
use “pagan learning” in “the service of the
truth” and in “service to Christ”―except for its
“superstitious vanities” (Bk II:19)―to further
the “preaching of the gospel” (Bk II:40).
Once this is done, however, it must also be
noted that this “pagan learning” is in fact
somewhere in the Bible in “remarkable sublimity
and… humility” even if missed by the reader the
first time around (Bk II:42). Otherwise this
pagan learning “puffs up” the Christian making
use of it (Bk II:40).
arrogance or “pride” (Bk II:5) would ruin our
reading of the Bible since we need to be
“docile” toward it (Bk II:7, 9) if we are going
to understand it. We need to “ponder and believe
that what is written there, even if obscure, is
better and truer than any insights that we can
gain by our own efforts” from our pagan learning
This docility will make us “die to this world”
in order that we might become “so single-minded
and purified” that we will not be “deflected
from the truth either by an eagerness to please
men or by the thought of avoiding any of the
troubles” which beset us in this life (Bk II:8).
This dying will see to it that while we live “in
the temporal order,” we will “fast and abstain
from the enjoyment of what is temporal, for the
sake of the eternity in which we desire to live”
And so this death
and single-mindedness will drive us to “read…
all… of the divine scriptures” first (Bk II:8)
before we try to tackle any particular tough
Book III. Next Augustine notes that there is
“hardly a page in the Bible which does not
proclaim the message: ‘God resists the proud,
but gives grace to the humble’ (James 4:6)” (Bk
III:23)―for indeed, Holy Scripture “enjoins
nothing but love, and censures nothing but lust,
and moulds men’s minds accordingly” (Bk III:15).
This message is designed to liberate us from the
“servile and carnal condition” in which we are
entrapped (Bk III:8, 20)―“caught up,” as we are,
“in the pleasures of the world” (Bk III:18), and
unable to rise “the mind’s eye above the
physical creation so as to absorb the eternal
light” (Bk III:6). Therefore this Biblical
message propels us to “destroy and lose one’s
current perverse and disordered way of using
[our soul], by which one is inclined to what is
temporal and prevented from seeking what is
eternal” (Bk III:26).
So one cannot live as if everything were up for
grabs―as if justice, for instance, had no
“absolute existence but that each race views its
own practices as just.” No, the Golden Rule, for
example, about treating others as you would like
to be treated, “can in no way be modified by
racial differences” (Bk III:24).
That being said, it is nevertheless also the
case that polygamy at one time was “not censured
by scripture”―the “perfectly blameless practice
for one man to have several wives” in order to
perpetuate the race―whereas it “cannot be done
without lust nowadays.” Therefore in “all
matters of this kind actions are made acceptable
or unacceptable not by the particular things we
make use of, but by our motives for using them
and our methods of seeking them” (Bk III:12). In
order to clarify these motives, the “person
examining the divine utterances must of course
do his best to arrive at the intention of the
writer through whom the Holy Spirit produced
that part of scripture; he may reach that
meaning or carve out from the words another
meaning which does not run counter to faith,
using the evidence of any other passage of the
divine utterances” (Bk III:27).
Book IV. Finally Augustine cared not only
about how best to “discover” what is in the
Bible, but also about how best to “present” what
one has “learnt” from the Bible (Bk
IV:1)―knowing that the listener of Scriptures
not only has to be “gripped” by what the Bible
says, but also “impelled to action” (or
“obedience”) because of it (Bk IV:12, 26).
“There is a danger,” however, “of forgetting
what one has to say while working out a clever
way to say it [arte
(Bk IV:45)―by way of, for instance, the use of
“elegant variation” (Bk IV:7). Nevertheless,
because learning “has a lot in common with
eating: to cater for the dislikes of the
majority even the nutrients essential to life
must be made appetizing” (Bk IV:11)―provided
that the eloquence employed is the “more serious
and modest kind” (Bk IV:14).
But by so doing, one cannot use “eloquence in
teaching… to make people like what was once
offensive, or to make them do what they were
loth to do, but to make clear what was hidden
from them” (Bk IV:10). Because clarity is what
is at stake, “the interpreter and teacher of the
divine scriptures… must communicate… and make
clear to those who are not conversant with the
matter under discussion what they should expect”
(Bk IV:4). In order to do this, a “close
adherence to the words of scripture is
particularly necessary.” And so one must not
rely on oneself in these matters because the
“poorer he sees himself to be in his own
resources, the richer he must be in those of
scripture” (Bk IV:5). Therefore the dictum
holds: “Eloquent speakers give pleasure, wise
ones salvation” (Bk IV:6).
Because of this any presenter of Biblical truths
“should be in no doubt that any ability he has
and however much he has derives more from his
devotion to prayer than his dedication to
oratory; and so,
by praying for himself and for those he is about
to address, he must become
a man of
prayer before becoming a man of words” (Bk
that Biblical teaching is “only
beneficial when the benefit is effected
by God”(Bk IV:17). As such both
speaker and listener should strive to be
virgins “mentally”―being “lowly in
heart,… prudent in mind;… infrequent
[speakers], but… diligent [readers],”
looking to “God, not man as [one’s]
judge of [one’s] heart,… [avoiding]
ostentation, [following] reason [rationem
sequi],… with no aggression in
[one’s] eyes, no insolence in [one’s]
speech, no immodesty in [one’s] actions,
[with a] gait… not unbecoming, [and when
desiring] refreshment it was generally
for food to stave off death,
not to provide enjoyment” (Bk IV:21).
Recently two events occurred at
First Lutheran Church that tell
One was the hymnfest
liturgy of September 27th which
highlighted the careers of
Deacon Dean Hard and Cantor and
Organist Andy King.
If you attended this
service, which was also followed
by a luncheon featuring speeches
by both these long-time members
of the congregation, and some
very delicious food, you already
know as much as I do about it.
The heroism of these two
in their respective roles is
part of what first drew me to
First Lutheran Church.
Either of them reading
this would probably blush at the
word heroism, and say that they
have only been doing what they
themselves love and want to do.
Nevertheless, it takes a
certain courage and conviction
to soldier on in musical and
liturgical traditions that are
everywhere under attack, if they
are even remembered, both within
and without the church.
Orthodox worship, like
orthodox faith, is out of
fashion, not just here in the
But Andy and Dean, and we
in the pews in response, do not
do what we do at First Lutheran
Church out of a desire to be
different, or out of
stubbornness, but out of love
Most of what Dean does
with the choir and the liturgy
is somewhat in the background.
Probably the better it is
done, the more it is done with
easy grace, the more we in the
pews can simply be in the
But when Dean reads the
Word, one hears clearly the
voice of a man who devotes
himself to God’s Word, its
power, its rhythm, its
Andy is both master of a
difficult instrument, a musician
who can sing Bach through all
those pipes and stops, and a
consummate church organist, who
knows how to lead us in song
without overpowering us in the
pews, or, for that matter,
making us look bad.
He brings out the best in
Do we adequately
appreciate how extraordinary it
is to be able to worship with
the musical and liturgical
leadership of two such
I suspect it is actually
extraordinary on a national
Another event, one that
took place behind the scenes for
most of the congregation,
completes this picture.
A couple of months ago,
several of us on the Church
Council received a letter from
retired Lutheran pastor, Jon
Nelson, praising the
extraordinary devotion of Pastor
Marshall to Lutheran orthodoxy
which is, and now I am repeating
myself, everywhere under attack,
if it is even remembered.
Reverend Nelson knows
enough about this congregation
also to praise the devotion of
Sonja Clemente in her work in
the front office.
Having known Pastor
Marshall over the years, the
Reverend Nelson notes that
Pastor Marshall has not received
a lot of praise (rather the
opposite) either from the world
or from his Lutheran colleagues
for “his staunch, unflinching,
full-throated defense of the
faith once delivered.”
Pastor Marshall knows
better than we whether he has
ever flinched, but he has been
undeniably staunch and
Jon Nelson and his wife
Alice have made a donation of
$1,000 to help Pastor Marshall
with his publication projects
for which we all thank him.
May we all likewise be
inspired to respond faithfully
as members of this extraordinary
congregation both in stepping up
to responsibilities and in
fulfilling our duties.
Grace Through Christ
since we are justified by faith, we have peace
with God through our Lord Jesus Christ.
Through him we have obtained access to
this grace in which we stand, and we rejoice in
our hope of sharing the glory of God.
More than that, we rejoice in our
sufferings, knowing that suffering produces
endurance, and endurance produces character, and
character produces hope, because God’s love has
been poured into our hearts through the Holy
Spirit which has been given to us.”
(Romans 5: 1-5)
These words seem almost too high and lofty for
the likes of me and the things I do, even
tithing and pledging.
But that would be to underestimate how
deeply we are affected by sin, how hard it is to
do even small things well and in timely fashion,
and how important everything we do is in the
eyes of God.
The world doesn’t care in the least
whether or how I pledge to my church, if it even
The world will not reward me for it.
We’re all pretty much trained from youth
to do things for a reward.
In this passage Paul isn’t thinking about
great things in the world’s eyes, but about the
seemingly small and private things we do in our
own lives every day.
Character is how we
characteristically behave under stress.
Do we try to endure by relying on
ourselves when under spiritual stress, or do we
characteristically rely on God?
The sufferings themselves won’t go away.
One follows another.
Either there is already daily suffering
in our own lives to teach us endurance, or there
is temptation aplenty which we ought to be
suffering to resist.
In either case, Paul teaches that we
ought to rejoice in our sufferings, because by
them we can learn to endure not by relying on
ourselves, but on our hope which is in Christ.
should rejoice that it is hard to tithe and
pledge and give charitably (beyond tithing).
This is hard for us because it means
giving away what the world makes us struggle and
It is hard to earn and save money.
Both these activities already require
virtue, which Paul well knew.
But we learn to save by thinking about
ourselves and our families in the future.
We forgo present needs and desires in
order to have control over future needs and
But all this is under our own control and
for ourselves, at least in principle, while
tithing is, in principle, a leap of faith.
There is no worldly reward for tithing.
Instead it makes possible the church we
worship in, and the sermons, the liturgy, the
music, and instruction for our children.
Do I not profess that these are more
important than the world?
Should I not rejoice to give to make them
And what a church we have, how faithful
to the Word and the Spirit!
I do, and yet it
takes some effort on my part to “get off the
dime,” and work at it, which is to figure out
how much 10% is and then get to work budgeting
It doesn’t just involve me, but my wife
Carol, and our household.
It’s a big deal to talk with your family
about what you should give and how to go about
It takes time and effort and there may be
As with any big project, just getting
started can be difficult.
But a job never begun will never be
Yes, initiating a
family discussion about tithing might involve
suffering, and might be a leap of faith, but it
is the kind of thing Paul has in mind in Romans
5, and for those who undertake it there is both
potential spiritual reward and the promise of
With the Mind:
Readings in Contemporary Theology
3-5 pm in the Church Lounge, Saturday, November
The book for
Crucified King: Atonement and Kingdom in
Biblical and Systematic Theology (2014), by
Jeremy Treat, a former Seattle preacher and now
professor of theology in California. He argues
two theses in his book. The first is that the
only way Jesus opens heaven to sinners is by
bearing the curse of God’s wrath when he die on
the cross. And the second is that when we
believe in this message of salvation we are also
obliged to work to make this life now a better
place for our neighbors (pp. 138–39).
A copy of this
helpful analysis of the central tenets of
Christianity is in the church library. If you
would like to purchase one for yourself, contact
Pastor Marshall. Feel free to attend our meeting
when we discuss the debate in the church today
over Christ’s death.
In July, fifty-five raffle tickets for
two Alaska Airlines passenger tickets were sold
through FLCWS for the W.S. Food Bank.
Over 800 tickets were sold throughout the
West Seattle community bringing in over $4,000.
We are very pleased to announce that the
winner this year was our own Matthew Kahn!
HOLY EUCHARIST –
will be observed with Holy Eucharist on November
26th at 7 pm, in the chapel.
is in need of Christmas gift items for their
housing centers for both men and women. Listed
here are the items we will be collecting over
the next couple of weeks: gift cards in $5 to
$25 increments for fast food restaurants, coffee
shops, Target and grocery stores;
sweatshirts (L, XL, XXL sizes with the tags on),
underwear, flip-flops, hats, scarves and gloves
(in dark neutral colors).
toiletries in small sizes are always needed.
Please leave your donations at the office. The
items collected will be delivered after Sunday,
for the Bartell Drugs Scrip program and
designate First Lutheran Church of West Seattle.
4% of your purchases will be
automatically donated to the church.
There are still a few spaces left for
Are you able to share the cost this time?
suggested donation for November is holiday
foods: canned yams, turkey, gravy, cranberries,
stuffing and pumpkin.
St. Nicholas Faire
6th, from 4pm to 7pm
The feast day of
St. Nicholas is coming soon and preparations are
moving full steam ahead.
All we need is
And your friends and family to come and enjoy
Please plan to join in the celebration.
We have gift baskets to bid on – kitchen
items, “handy-man” tools, coffee, children’s
activity books, family fun, games, and puzzles,
Italian, wine, baking, and Seahawks gear – just
to highlight a few. And we have a couple dozen
gift cards to local merchants for purchase,
always a good idea for that person on your list
who has everything.
Plus a wine toss game and wine tasting.
Admission, which helps defray any costs
of putting on the event, is $5 per person or $15
per family if each attendee brings a can of
food, and $10 per person and $25 per family if
you do not contribute a can of food for each
person. (Just a note that all of this money is
usually given to the Helpline and Food Bank,
Sign-up sheets are now posted in the
Parish House on the bulletin board between rooms
C & D.
This year we are asking for donations of
wine, beer, and/or sparkling cider for prizes in
the wine toss game; helpers in the kitchen and
at the event; and people to help close the
silent auction tables.
It takes a lot of people to make the St.
Nicholas Faire a success.
Your willingness to help and support this
is very much appreciated.
this is a fund raiser for the West Seattle Food
Bank and the West Seattle Helpline.
Every dollar that is contributed will be
given directly to these two deserving extended
But it will not be a success unless
come, bid on items, and have a good time!
See you Sunday,
December 6, 2015 from 4 pm to 7 pm!
On Sunday, November 1st come celebrate
All Saints’ Sunday:
8:00 am Holy Eucharist
10:30 am Festival Eucharist
Also, on this day there
will be an All Saints' Luncheon
following the liturgy, planned and prepared by
the November service team.
Please sign up on the list posted in the lounge if you
plan to come. A donation of $7 per person
is recommended, with a $20 maximum for families.
Parish Festival Celebration
we will gather together to give thanks for our
of faithful, baptized servants of God.
On this rich day of the church year we
gather to remember our calling as God's saints,
rededicating our lives to God's service and
rejoicing in the ministry of Christ.
This day we also join the Church Catholic
in affirming our belief in "the communion of
saints" remembering all those faithful who have
died in Christ.
8:00 am Holy Eucharist – chapel
10:30 am Festival Eucharist – nave
with Festival Procession.
12 pm All Saints’ Luncheon
Please sign up on the list
posted in the lounge.
CHRIST THE KING
The season of Pentecost and
Church Year will end with the celebration of the
of Christ at the Sunday morning liturgies,
On this day we strengthen the belief that
Christ is above all and that every authority is
under Him (Eph. 1.21).
We rejoice that the one who is, who was
and is to come (Rev. 1:8) is the King and Lord
season of Advent, the first season of the Church
Year, is a time when the church focuses its
attention on the Lord’s coming, and our need to
Join us on Sunday, November 29th.
8:00 am Holy Eucharist in the chapel
9:00 am Adult Education in rm. D
in rooms 7-8.
10:30 am Holy Eucharist
in the nave
Monthly Home Bible Study, November 2015, Number
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
alone then talk informally about the
assigned verses together as we have opportunity.
In this way we can "gather
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"
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,
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
Read Colossians 1.22 noting the word
reconciled. Who needs reconciling? On this
read Isaiah 59.2 noting the words
Why are our iniquities or sins so damaging to
our relationship with God? On this read Romans
14.23 noting the line
does not proceed from faith is sin. Does
this, then, in large part mean that sin destroys
or displaces faith in God? How bad is that? On
this read Hebrews 11.6 noting the words
please. Is reconciliation with God, then,
re-establishing God’s pleasure in us? If so,
when was he first pleased with us? On this read
Genesis 1.31 noting the phrase
How long did this last? On this read Genesis 6.6
noting the words
grieved. How long did that last? On this
read John 14.23 noting the words
Father. Why did this divine regret on God’s
part last so long? On this read Ecclesiastes
9.18 noting the line
sinner destroys much good. Does anyone else
need reconciling beside us? On this read Romans
5.9 noting the line
him from the wrath of God. So just as Martin
Luther thought, both parties – sinners and God –
need reconciling (Luther’s
26:325). Do you agree, and if so, why?
Read again Colossians 1.22 noting the line
death. Whose death are we talking about
here? On this read 1 John 2.1-2 noting the words
expiation. How does the death of Jesus do
this? On this read Colossians 2.13-15 noting the
triumphing. How does his death cancel the
legal bond that stood against us because of our
iniquities? On this read Romans 8.3 noting the
the likeness of sinful flesh and for sin.
What does this likeness mean? On this read 1
Corinthians 5.21 noting the three words
become. Is Jesus then both like and unlike a
sinner at the same time? How can that be? On
this read 1 Peter 2.24 noting the line
sins. So he was punished for our sin as if
he had committed them when in fact he did not.
And that’s what it means to say he came
in Romans 8.3. He came to be punished for our
sins. What does that do for us? On this read
Galatians 5.1 noting the word
But from what? Well, being punished for our
sins! How good is that? On this read Luke
16.19-28 noting the
torment unforgiven sinners are headed for.
How’s that for a wonderful reward?
Reread Colossians 1.22 noting the same line
death. Was this a mean thing for God to make
Jesus do? On this read John 10.18 noting the
four occurrences of the word
Read also John 10.30 noting the word
Note as well the line
not as I
will, but as you will in Matthew 26.39. Read
also Luke 23.46 noting the line
into your hands I commit my spirit. Why,
then, does Jesus use the word
in Matthew 27.46? Is that about a breakdown
between Jesus and his heavenly Father? On this
read Matthew 8.17 noting the words
So when he cried out from the cross was he
really giving voice to condemned sinners and not
to his own anguish? If so, there is then no
division between the Father and the Son when
Jesus cries out about being forsaken. Do you
agree? Why or why not? To coax you in the right
direction, note the words
in John 3.35.
Read Colossians 1.22 one last time noting the
irreproachable. How can we come off looking
so good to God? On this read Revelation 7.14
noting the words
How can the blood of the Lamb do this? On this
read 1 Peter 1.19 noting the words
How does his innocence and holiness help us? On
this read 2 Corinthians 8.9 noting the trading
Why does Jesus trade with us if it’s not to his
advantage? On this read Mark 10.45 noting the
Note also the word
compassion in Mark 6.34. Are these verses
enough to explain how pure believers can become?
in prayer before God those whom He has made your
and sisters through baptism.
Cristian Clemente, Elmer Wittman, The Lawson
Family, Florence Jenkins, Bob Baker, Kyra
Stromberg, Anelma Meeks, Michael & Eileen
Nestoss, Mary Goplerud, Cynthia Natiello, Leah
Baker, Peggy & Bill Wright, Bob & Barbara
Schorn, Cameron Lim, Ion Ceaicovschi, Luke
Bowen, Tabitha Anderson, The PLU Faculty,
Christine Marshall, Tina Bagby, Ron & Margaret
Douglass, Donna Mullin, Marjorie, Cortney, Mark
Mosley, Ken Sharp, David Dahl, Ariel Tucker,
Nathan Arkle, Robert Cromartie, Yvonne Rainey,
Celia Balderston, Diane Williams, Rick Collins,
Renann Taylor, Mike Harty, Jack Feichtner, Paul
Volkman, Matt Anderson
and the great European migration.
Pray for the shut-ins that the light of
Christ may give them joy:
C. J. Christian, Louis Koser, Anelma
Meeks, Dorothy Ryder, Lillian Schneider, Crystal
Tudor, Nora Vanhala, Vivian Wheeler, Peggy &
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
love and the holy office to which they have been
Pray that God would give us hearts which
find joy in service and in celebration of
Pray that God would work within you to
become a good steward of your time, your talents
Pray to strengthen the Stewardship of our
congregation in these same ways.
Pray for the hungry, ignored, abused, and
homeless this November.
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
Also, pray for our parish and it's
Pray that God will bless you through the
lives of the saints:
Saint Andrew, the Apostle.
Treasury of Prayers
Give me a listening ear―one that does not shrink
from your word that corrects and admonishes me.
Lay bare the needs of my fellow humans that make
my own days uneasy. Force me out of our old ruts
and set ways that trap me in my own needs and
personal interests. In Jesus’ name I pray. Amen.
All the Saints