Pastor’s Page: Showing Up

Life in a prison cell reminds me a great deal of Advent – one waits, and hopes, and potters about, but in the end what we do is of little consequence, for the door is shut and can only be opened from the outside.

~ Dietrich Bonhoeffer

Advent is a time for waiting. I have described the season of Advent this way for years. Yet, with all this talk of waiting, we may easily turn waiting into another “thing we have to do.” To be sure, Christian waiting is active. We are called to be alert, attentive and awake to the presence and activity of God. Such waiting gives way to life-giving change. The potential difficulty, as with any spiritual practice, stems from our need to control the practice and the outcome.

“The door can only be opened from the outside.” We would do well to listen to someone like Bonhoeffer, who prayed in his prison cell. We’re not in control of these things.

I once took a week-long course in which the teacher made sure we showed up for class on the last day by issuing a tickler. He said he would reveal the “secret to all prayer” on the last day of class. Though tempted to cut the week early, practically all the students came to hear the full and wise disclosure on all things related to prayer.  As promised, the teacher revealed the “secret” as we sat on the edge of our seats.  He told it to us in two simple words: “Show up.”

I need to remember to show up, especially when I approach life as a list of tasks to be accomplished, or when opportunities for worship or prayer become duties on a check list.  The invitation to “show up” is an important and gracious invitation to be present to another, to regard creation with a sense of wonder, to listen and not just hear God’s word, to be open to interruptions as potential surprise, and to receive each day as gift.

Advent is a good time to take the time to ponder the mystery of Christ. Can we slow down a bit and take the time? It is a great gift to just show up.

Amen. Come, Lord Jesus.

Pastor Hansen


Pastor’s Page

Engage with Love

Recently, I got involved in a Facebook quarrel.  An old friend posted a thought provoking question and invited responses.  One of the responders took issue with my reply.  Others chimed in and within minutes several of us got embroiled in an online argument.  When I was feeling agitated and when it dawned on me that I was debating with people I had never met, I left the debate and resumed my preferred posture of Facebook observer.  I discovered that I was engaged in the very behavior I eschew.

In a recent New York Times column, David Brooks reflected on the pervasive heated rhetoric in these bitter times.  Brooks spoke of the need for civility in public discourse: “If you make people feel heard, maybe in some small way you’ll address the emotional bile that is at the root of their political posture.”  Citing Stephen L. Carter’s book Civility, he points to a shining example in the American era of post-Civil War reconstruction: “the best abolitionists restrained their natural hatred of slaveholders because they thought the reform of manners and the abolition of slavery were part of the same cause – to restore the dignity of every human being.”

In the baptismal covenant, we promise to “serve all people, following the example of Jesus and to strive for justice and peace in all the earth.”   What does it mean to live out this baptismal promise?   I think it includes how we speak and listen to our neighbors, especially those with whom we disagree.  Instead of presuming to persuade others to our point of view, we are free to approach others with listening ears and the expectation of learning something new.

It is easy to turn up the volume in noisy and polarizing times, but instead of talking with one another, we end up talking past each other.  Living peaceably involves more than turning down the volume.  It is a matter of honoring others.   I like the wisdom of St. James: “Let everyone be quick to listen, slow to speak, slow to anger…” (James 1:19)

Let us love one another in the manner and way of Christ.

Pastor Hansen

On Generosity

Friends in Christ,

There is a legend about the ancient Gauls.  Though conquered by the Roman Empire, these  warriors resisted with every ounce of their being and staged several uprisings. Over time, many Gauls were converted to Christianity. According to the legend, when a warrior was converted and then baptized in a stream or river, he would hold one arm high in the air as he was dunked under the water. Why would they do such a thing? To justify their warrior behavior. At the next battle the Gaul could, in good conscience, grab a sword or club and raise it high saying, “This arm is not baptized!”

In a wonderful book called Giving to God, Mark Allan Powell mentions this urban legend and wonders what the image might look like today – keeping one part of your body dry and free from the influence of baptism. He pictures a modern person perhaps going under water with one arm outstretched clinging to a wallet. I’m reminded of Luther’s comment that sometimes the pocket book is the last thing to be converted.

Like every aspect of our faith journey – prayer, participating in worship, acts of mercy and more – giving generously is a necessary spiritual discipline. Like all disciplines, giving is a practice that nurtures our relationship with God and walking in a baptismal way of life. A discipline around faithful giving prevents us from loving money too much and helps us use money in ways that honor God and promote the values of Jesus.

Generosity Sunday is October 22, celebrated at both services. You will be given opportunity to ponder generosity and discern your commitment to the ministry of PRLC for 2018. As you think and pray, please consider tithing or working toward a tithe in your commitments for next year. Below, you will find a useful chart that outlines percentage giving.

I have found tithing – giving 10% of one’s income – to be a life-giving spiritual practice. Tithing has its roots in the practice of our Hebrew ancestors and has continued to be a faith practice among Christians. I am buoyed by the fact that PRLC tithes to our Synod. I have also been inspired by many a tither whose practices of generosity impart God’s love in powerful ways.

Tithing, or increasing our giving with the goal of working toward a tithe, is a practice I commend. It’s the kind of thing we do as those called to “walk wet.”

Pastor Hansen

Give Generously

Giving as an Act of Worship

At the end of parish announcements each Sunday, you’ll usually hear me or Pastor Hansen say something like, “Now let us offer, with joy and thanksgiving, what God has first given us.” What does that mean, anyway? Well, for starters, it’s counter-cultural, isn’t it? I confess that when I pay my bills, I don’t always do it with joy. We wince at the thought of our medical expenses; we cringe when the grocery tab exceeds our budget; and I haven’t heard of anyone being thankful about the rising cost of car tabs!

When we put our offering in the plate on Sundays (or see it come out of our accounts via the automatic Simply Giving program), we’re not paying a bill. Instead, think of your giving as an act of worship.

A key tenet of our faith is the incarnation – the embodying of God in the person of Jesus Christ. We have a God who loves us so much that God didn’t remain distant, but came in flesh and bone to be with us in all things. And so, much of what we do in worship symbolizes this tangible relationship with have with God through Christ. We make the sign of the cross on our bodies. We splash in water. We taste bread and wine. We share the peace with hugs and handshakes. And we give our actual money. We give it because we believe in the work of mission in this place, sure. But we also give it as a physical reminder that our whole lives belong to God.

We make an offering with joy and thanksgiving not because we are “paying for a service,” but as an act of worship. An act that physically reminds us to turn away from our self-focused desires and anxieties, and toward our generous and loving God.

God bless you,
Pastor Van Kley

Make an Offering

Proportional Giving Guide: Monthly Giving as Percentage of Income

Income 1% 2% 3% 4% 5% 6% 7% 8% 9% 10%
20,000 16.67 33.33 50.00 66.67 83.33 100.00 116.67 133.33 150.00 166.67
30,000 25.00 50.00 75.00 100.00 125.00 150.00 175.00 200.00 225.00 250.00
40,000 33.33 66.67 100.00 133.33 166.67 200.00 233.33 266.67 300.00 333.33
50,000 41.67 83.33 125.00 166.67 208.33 250.00 291.67 333.33 375.00 416.67
60,000 50.00 100.00 150.00 200.00 250.00 300.00 350.00 400.00 450.00 500.00
70,000 58.33 116.67 175.00 233.33 291.67 350.00 408.33 466.67 525.00 583.33
80,000 66.67 133.33 200.00 266.67 333.33 400.00 466.67 533.33 600.00 666.67
90,000 75.00 150.00 225.00 300.00 375.00 450.00 525.00 600.00 675.00 750.00
100,000 83.33 166.67 250.00 333.33 416.67 500.00 583.33 666.67 750.00 833.33

Why Simply Giving

Simply Giving is a “first fruits” method of giving. Many of us are using electronic fund transfers (EFTs) to pay bills each month. Move your church giving to be the first thing to pay each month.

Accurate records are maintained indefinitely.  An electronic contribution is safer than writing a check, and it can’t be lost, stolen or destroyed in the mail.

Flexibility.  Withdrawals can be made weekly, monthly, or twice a month.  You can give to the general fund and various ministries of the church, and a simple phone call or e-mail to the church office can stop your giving or adjust the amount, should the need arise.

Simplicity and peace of mind. When travel or obligations keep you from regular worship, there’s no need to mail a check or dash to church with your offering envelope. EFTs give you peace of mind that your stewardship commitment is taken care of and that PRLC receives predictable revenues. No “summer slump” for the church, no “playing catch-up” for you.

Most importantly, our ministries are strengthened.  Consistent giving allows PRLC to effectively fulfill our mission and vision in our church, in our community and around the world.

So for these reasons and more, I say thanks to the over 90 households currently contributing to PRLC this way. If you are interested in trying Simply Giving, please contact me at, pick up a flyer from Grace Station, or sign up at Simply Giving.

Kirsten Olshausen

Simply Giving

Pastor’s Page: In Giving, We Receive

Last Sunday, we sang the Prayer of St. Francis at one service and prayed along with the Chancel Choir’s beautiful rendition at the next service.  Just then it occurred to me that this much-cherished prayer is a kind of stewardship prayer.

As far as Francis of Assisi is concerned, the stewardship of creation is already a given.  Francis regarded the sun as our brother, the moon as our sister and the earth as our mother.  What I heard this time in the prayer attributed to Francis was a call to be stewards of the Gospel:

 Make us instruments of your peace. 

Where there is hatred, let us sow love; where there is injury, pardon;
where there is discord, union; where there is doubt, faith;
where there is darkness, light; where there is sadness, joy.

Grant that we may not so much seek to be consoled as to console;
to be understood as to understand; to be loved as to love.
For it is in giving that we receive; it is in pardoning that we are pardoned;
and it is in dying that we are born to eternal life.

Stewards are caretakers of what belongs to someone else.  Our high baptismal calling is to care for God’s creation and to steward the mysteries of Christ through forgiveness, generosity, compassion, and consolation.  God, through Christ, is the author of self-giving love.  It is our duty and delight to share these gifts with our neighbors.

Generosity Sunday is October 22nd.   Giving thanks to God for all of God’s good gifts and the work of the Spirit in and through PRLC, we consider our financial pledges for 2018.  As we pray about our gifts for upcoming year, it behooves us to remember that Christians are called to use money in the same way we steward all of God’s good gifts.

As we consider pledges and tithes for next year, think about the ways in which you and the PRLC community to which you belong may use money further the sacred work of love.  Most of all, how might we increasingly make our regular offerings a spiritual practice where the practice of giving is in itself a blessing to behold?

For it is in “Giving that we receive …”


Pastor Hansen


The Pastor’s Page: Place Your Story in God’s Story

September, 2017

Lucas Cranach the Elder [Public domain], via Wikimedia Commons, Portrait of Princess Sibylle of Cleve, 1526

Lucas Cranach painted many portraits during the sixteenth century. I didn’t realize how many he painted until we visited Wittenberg last June for the tour celebrating the 500th Anniversary of the Reformation. It seemed like he painted thousands. As court painter for Frederick the Wise, he painted German nobility. Most of his paintings, however, were expression of his Christian faith and commitment.

We were delighted to see many of Cranach’s paintings portraying the biblical story. He also painted Katie and Martin Luther and some of the reformers. Most interesting to me were the paintings that combined the bible stories with the events and people of the Reformation.

Cranach painted himself, Luther, and other contemporaries in a painting of Jesus’ crucifixion. They stand next to John the Baptizer, pointing to the Lamb of God, as they gaze upon Jesus. You’ll also find a portrait of sixteenth century church people kneeling at the Baptism of Jesus. You are apt to find both Melanchthon and Luther among the people seated at the Last Supper or hovering around the empty tomb at Easter. Cranach wasn’t beyond polemic. His portrait of Jesus’ parable of the workers in the vineyard pictures the reformers toiling all day while the papal party showing up to receive the same wages at the end of the day!

I really appreciated how Cranach and other artists placed themselves and the people they knew and the events of their day into the biblical story. Sure, there is a gap between biblical times and contemporary life, but for people of faith the gap is closed. Placing ourselves in the biblical story is one way to access the story of the Bible as our sacred story.

Venturing into God’s large world of revelation through scripture and prayer invites rich use of the imagination. Art is one expression. Imaginative prayer is another. It is one of the hallmarks of the exercises developed by Ignatius of Loyola (1491-1521). In the Ignatian method of praying, you use your imagination to picture a story and its characters from one of the Gospels as you read it. Then you place yourself in the very in the scene as a bystander, participant, or perhaps a conversation partner to Jesus or Mary or one of the apostles.

Our common worship on Sunday morning takes it even farther. Building upon the liturgical practice of our Hebrew ancestors, our communal remembrance of the past is a lot more than mere recall. The ancient story becomes present tense. The God who delivered Israel from slavery and raised Jesus from the dead continues God’s saving work in and among and through the community gathered around the font, the word, and the holy supper.

One suggested practice is to give yourself permission to imagine yourself in the story as you hear it proclaimed in the scripture readings, hymns, Eucharistic prayers and more. Place yourself and your faith community in the story along with Sarah, Abraham, Miriam, Moses, Mary, Peter, and Paul. Picture yourselves sojourning with the Israelites in the wilderness, riding the waves with the disciples on the stormy sea, or having breakfast on the beach with Jesus and the apostles after the resurrection.

Recently, when we heard the story of the feeding of the 5,000 with the simple gifts of bread and fish, I imagined all the richly textured and richly colored world fed by God’s hand. I was buoyed by what I perceive to be God’s dream for the world and I was disturbed that so many go hungry and unfed. In placing ourselves and our neighbors in the story, God maybe is pulling us into deeper engagement with God’s mission in the world.

Place yourself in the story. Include your neighbors and loved ones. Use your imagination. The good news is that God first placed us in the story at our baptism – “Did you not know that all who were baptized into Christ Jesus were baptized into his death?” (Romans 6) From the moment we emerge from the baptismal waters, we spend our entire lives becoming the story we tell.

Pastor Hansen

A Word From Our Pastors

September 2017

One of the promises we pledge to keep in the Baptismal Covenant is this one: “to strive for justice and peace in all the earth.”

To strive for justice and peace is a big promise and an urgent and timely one. It seems even more so when systems of violence obviously seek to belittle human beings and tear apart the fabric of human community. These reflections are being written just days after the demonstration by white nationalists and the KKK in Charlottesville, Virginia. God’s vision of justice and peace has been on our minds and hearts.

You will find in this and every issue of Tower Echoes as well as the PRLC Website the welcoming statement we adopted at the culmination of our process of becoming a Reconciling in Christ congregation.  The statement of welcoming all people is rooted in God’s core value of respecting the dignity of every human person.  We also commend to you the social statement on racism adopted by our Evangelical Lutheran Church in America.  See

Statements such as these serve may serve as an antidote to the violent rhetoric and behavior of white supremacists and other movements that practice and promote blatant racism, but words alone do not suffice.  How do we seek the things of justice and peace?  In a recent blog entitled “Birthing Justice,” Sarah Brock suggests seeking these things first within ourselves and in community.  She points to Mary’s song (Luke 2) and how Mary begins to trust God’s movement in her and how Mary shares this good news with Elizabeth.

God’s reign of justice is demonstrated for us each week around the bath, the word, and the table.  Look for God’s justice there and share it with your sisters and brothers in Christ and locate where in the world God is calling you and calling us to be agents of God’ reconciling love.

“Do you intend to continue in the covenant God made with you in holy baptism … to strive for justice and peace in all the earth.”  We say “Yes …”  And here is the most important part: “and we ask God to help and guide us.”


Pastor Hansen and Pastor Van Kley

We Are Beggars, All of Us

The Pastor’s Page

The Pacific Northwest is often described as the “None Zone” because most persons, when asked to state a religious preference, mark the box that says “none.” In this corner of the world, the church is just one entrée in a vast smorgasbord of religious diversity and pluralism.

I rather enjoy this minority status.  When enjoying a position of dominance in the culture, the church can get too infatuated with itself.  I think this so-called “post-Christian” era is a good time to be church. As our institutional moorings shift or, in some cases erode, we are given opportunity to share the good news in fruitful conversation with the culture even while critiquing it, and lean ever more deeply into God’s Spirit for direction and purpose. It gives us a chance to consider who we truly are.

Here’s an example. One of the more popular mantras in Seattle is the phrase, “I’m spiritual, not religious.” When elected Presiding Bishop of the ELCA, Elizabeth Eaton famously remarked, “I’m religious, not spiritual.” Now, I’m not sure what is meant by either phrase, but being back in the Northwest has given me pause to reflect on these things.  I have wondered what Christians might mean by these terms and have wondered, too, about the unique witness of the Gospel in our time and place.

I’ve come to observe that in our culture “spirituality” often goes hand in hand with individualism.  The spiritual person may be the person who is known by their good deeds or the person with a rich inner life quite apart from the church or commitment to any kind of community.  Spirituality in a culture celebrating the autonomous individual can mean whatever we want it to mean.

Christians understand life in the Spirit quite differently. How is it then that we may speak of the spiritual life?

I deeply resonate with the reflections of Gordon Lathrop in his book, The Pastor: A Spirituality:

I have long found deep comfort in the words that Martin Luther wrote on a note found by his bedside when he himself was found dead in 1546 … “I say we are all beggars; this is true.” Having learned about “growth in grace” when I was a boy, studying my catechism, I often wondered if I was really making any progress. I thought probably not. But Luther helped me to see that growth in grace might really mean growth in need, growth in identification with a needy world and with other needy folk, growth in becoming more and more profoundly a beggar myself, waiting upon God. Spirituality is finally “one beggar telling another beggar where there is bread.”

This is a radical point of departure in a culture that tends to reward achievement or promote self-sufficiency, especially when we speak of our need for God or take to heart Jesus’ wish that we “lose our lives in order that we may find them.”

In a recent Sunday Gospel reading we heard Jesus say, “Come to me, all of you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Matthew 11:28-30)

I believe that a spirituality that rests in Jesus promises freedom. We are free to relinquish control, free to be honest about our real need, free to love others, and free to be radically and fully human.

How does this sort of spirituality describe our parish and our witness in the world? I ask that you pray and ponder the question. Here is one small suggestion: perhaps one week the PRLC sign on Greenwood would read: “We are beggars, all of us. This is true.”

Pastor Hansen


Pastor’s Page

The Forgotten Luther

Britt and I are excited to join several PRLC folks for a tour in Germany celebrating the 500th Anniversary of the Reformation. We will visit Wittenberg and other sites where the Lutheran movement took root. This will be my first visit and I trust it will be a great blessing.

I find myself in a place of gratitude during this 500th Anniversary year. For one, I am grateful for the witness of Christian unity. The way I read the history, the Augsburg Confession of 1530 was a document proposing the renewal and reform of the church in the interest of retaining its unity. Breaking away from the church was never Luther’s intent. Now, 500 years after the breach left by the Reformation, there is a remarkable sense of unity among Christians. The ELCA enjoys full communion relationships with several Christian traditions. In addition, Lutheran-Roman Catholic dialogue is now blossoming into ventures of shared ministry and prayer.

I am grateful, too, that this Reformation celebration gives us opportunity to look upon the past as instructive for today and the future. We rightly laud Luther’s remarkable theological contributions including the message of Christian freedom and the theology of the Cross.  Sometimes, though, we have forgotten other aspects of Luther’s reform flowing from the Gospel that affected society and economics.

Dr. Samuel Torvend, Professor of Religion at PLU, visited Phinney in early May to speak on this very topic. Dr. Torvend taught us about the “Common Chest” established by Luther in Wittenberg in 1522. Food and money and other goods were collected for the chest to serve the homeless, the poor, widows and orphans, the sick and unemployed, students and migrant workers. Here a vital link was made between Holy Communion and the call to justice. The equitable distribution of food and drink in the Eucharist (everyone is fed the same at the Communion Table) translated into equitable distribution for all in the neighborhood.

Luther’s reformation of the Mass celebrated and invited the work of God among those gathered to worship on Sunday morning and through those gathered to worship and pray. The Spirit’s work in Holy Communion flowed over into daily life. This ministry of the common chest honored God and critiqued the inequality of the social and political order of the day.

These studies around the social and economic reforms of the Reformation have often been dubbed the “Forgotten Luther” because it doesn’t get as much press as other aspects of the reforming movement. Reclaiming something of this part of the Reformation seems wise, especially as we seek to be practitioners of justice in a world made uneven by the specter of greed. Particularly meaningful here is how justice flows out of God’s gift of the sacraments.

Where is economic injustice and other forms of injustice today? How might we be good stewards of the mystery and make a lively link between liturgy and justice? Finally, as Dr. Torvend asked during his visit – do those who struggle with economic injustice make any claim on you?

Here are wise words from Luther in a 1519 treatise on Holy Communion:

When you have partaken of this sacrament, you must in turn also share the misfortunes of the fellowship … here your heart must go out in love and learn that this sacrament is a sacrament of love. As love and support are given you, you in turn must render love and support to Christ in his needy ones. You must feel with sorrow and dishonor all the unjust suffering of the innocent, with which the world is everywhere filled to overflowing.

Pastor Hansen


The Pastor’s Page

Christ Has Broken Down All Barriers

A Welcoming Statement for PRLC was announced at the Spring Annual Meeting. The statement is the result of our discernment around becoming an RIC (Reconciling in Christ) congregation. The statement reads as follows:

As people made one in the waters of baptism, we believe our lives and faith are strengthened by diversity. We strive to be a community that welcomes people of every ability, age, citizenship status, ethnicity, gender identity and expression, language, life circumstance, marital status, political perspective, race, and sexual orientation. Whether you are a believer, doubter, or seeker, we openly welcome and value you. We celebrate God’s unconditional love and respond joyfully to your presence here. All are welcome. You are welcome.

This statement was received with great enthusiasm. It is an important step to take, especially during a time of deep polarization within our nation. The witness of the Gospel counters all forms of racism, sexism, and classism.

I am not surprised that the statement begins with the acknowledgment of God’s gift of Baptism. There is a baptismal spirituality or ethos at PRLC, thanks in large measure to the WAY process and the centrality of baptism in our common life and

Maxwell Johnson, an ELCA Pastor who teaches at the University of Notre Dame, is fond of describing baptism as the “Great Equalizer.” He points to St. Paul’s words in Galatians, chapter 3, that in Christ there is no longer Jew nor Greek, slave nor free, male nor female, for all baptized in Christ have clothed themselves with Christ.

Building off Paul’s ancient welcoming statement, Johnson asks, “Who are the displaced in our world today if not those separated by race, by social and economic status, or by gender? Who are the displaced even, at times, in the Church if not those separated by race, by social and economic status, or by gender?” (The Rites of Christian Initiation)

Becoming an RIC congregation is an important way of saying that this parish is a safe place and a sign pointing to God’s redeeming work in the church and in the world.

The next time you see the water poured into the font or dip your hand in the waters and make the sign of the Cross, remember that Christ has broken down all human barriers. You are part of a community of love made possible by God. Tell others they are welcome. Invite others to make the journey to the font.

Christ is making all things new!

Pastor Hansen


The Pastor’s Page – April 2017

Easter Overflows with the Grace of God

It is indeed right, our duty and our joy, that we should at all times and in all places give thanks and praise to you, almighty and merciful God, for the glorious resurrection of our Savior Jesus Christ, the true Paschal Lamb who gave himself to take away our sin, who in dying has destroyed death, and in rising has brought us to eternal life. And so, with Mary Magdalene and Peter and all the witnesses of the resurrection, with earth and sea and all their creatures, and with angels and archangels, cherubim and seraphim, we praise your name and join their unending hymn …

– The Eucharistic Preface for Easter, Evangelical Lutheran Worship

The Easter preface is instructive. We are reminded that the chorus of praise to God extends well beyond the gathered church assembly. We add our songs of praise to the eternal hymn of the cosmos.

This reality sets in for me in a big way every year during the great Three Days when I get the sense that I’m caught up in something bigger than myself.

I find that to be especially true at the Easter Vigil. We ask God to bless fire, water, oil, bread, wine and God uses this stuff of creation to touch us and renew our lives. In the Easter Proclamation, we bid heaven and earth and all creation to rejoice with us. In fact, this ancient hymn of praise acknowledges the bees as God’s servants for they played a big role in producing the wax of the Paschal Candle!

The wonderful stories from the Hebrew Scriptures are more than a retelling of events in the past. They proclaim God’s saving work in the present. When we join the procession to the baptismal pool, pouring water from a special vessel, we join our stories to the great story of God’s redeeming love.

On this night when new Christians emerge from the baptismal waters, we welcome them not only to this faith community but to the Christian church that spans the world and transcends time and space.  And a redeemed earth and the choirs of heaven joins us in giving thanks at the table.

Easter overflows with the grace of God. The church, Christ’s very own body, made new again at font, word, and table is renewed and so joins God in God’s work of renewing the world. Christ is risen indeed. Alleluia!

Pastor Hansen