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  • St. Lukes Episcopal Church

    The Northern Light

    July 2017 The Episcopal Diocese of Fond du Lac: Being Communies of Gods Mercy and Delight

    Diocesan Congregational Vitality Workshop Norma Bramsen On Sunday, June 11 nineteen members of St. Lukes gathered to en-

    gage in conversaon about the health and vitality of St. Lukes. The

    conversaon was ably facilitated by Cathy Cowling, a member of the

    Commission on Congregaonal Vitality for the Diocese of Fond du

    Lac. Under Bishop Gunters leadership this commission has been

    tasked with gathering informaon from each parish in the diocese.

    A+er a delicious lunch we got down to business breaking into three

    small groups. One exercise was to list ten strengths that we see at

    St. Lukes. The three tables came up with quite similar lists that in-

    cluded answers like welcoming hospitality, giving and great preach-


    Another exercise was to think about what the broader Door County

    community would miss if St. Lukes ceased to exist. Answers includ-

    ed our relaonship with Scandia, the use of the Canterbury Room by

    the community for various funcons, and our financial and educa-

    onal outreach by Mother Barb and other members of the parish.

    The final queson was how the diocese could help us. It was good to

    know that the bishop has resources to help and is open to listening

    to our specific needs. Updang diocesan canons regarding church

    membership to make it possible to be a vestry member would be

    helpful to our parcular parish. The involvement of the diocese

    when it is me to call a new priest was also discussed.

    The me that we spent together quickly passed and those who

    a2ended felt that quesons asked prompted though3ul discussions. Photos: Norma Bramsen, Carol Ann Osinski In this issue

    Bishops Blog: Karl Barth & Dorothy Sayers p. 2

    Ancient Values for a Kinder World: A Presenta-

    on by The Rev. Gwynne Schultz p. 3

    Gi) to Secret Santa / Vestry Notes p. 6

    Welcoming those newer to St. Lukes p. 7

    CHIP: p. 7

    Blessing Lectern Paraments (hangings) back

    Enriching Our Worship Space see calendar

    Scandia Ministry / Prayer see Lay Ministry

  • The Vestry

    Betsy Rogers, Sr. Warden

    Doug Schwartz, Jr. Warden

    Norma Bramsen (2018)

    David Skidmore (2018)

    Ralph Blankenburg (2019)

    Steve Ellio2 (2019)

    Judy Bush (2020)

    George Hughes (2020)

    Vestry minutes appear

    monthly on our website at


    The Northern Light Page 2

    Please dont wait to be asked if you want to get involved. We invite you to pray

    about serving and see what you discover. You can let any vestry member or

    Mother Barb know you are interested. Training is provided.

    Counters for Sunday Offering.

    Reading the lessons and/or the Prayers of the People during Sunday worship.

    Serve as a chalice bearer -- they offer the cup of wine, the blood of Jesus Christ.

    Some also assist at the table during communion.

    Altar Guild they prepare for worship services including communion bread and

    wine as well as flowers. Added bonus, great gatherings with scrumpous food.

    Lay Eucharisc Visitor (LEV) they take commun-

    ion to parish members at Scandia.

    Providing transportaon to church for members

    who live at Scandia. Speak with Gwynne Schultz,

    Deacon Joy or Mother Barb.

    O!!"#$%&'$'() T" S(#+(

    Bishop Matts Blog:

    Several years ago, I a2ended a fascinang lecture by the Rev. Dr. David McNu2 at

    the Marion E. Wade Center at Wheaton College on A Surprising Correspondence: Doro-

    thy L. Sayers and Karl Barth on Arsc Creavity.

    Someme in the late 1930s, one of Karl Barths theology students from England gave him

    a collecon of theological essays byDorothy Sayers. It turns out Barth was already familiar

    with Sayers having learned English partly through reading her detecve novels. But, he

    liked the essays enough to write her an appreciave le2er which led to a brief exchange

    of le2ers between the two in 1939 just as WW II was breaking out.

    Given Barths strict Reformed theology and Sayers Anglo-Catholicism, it seems an unlikely correspondence. As one

    might imagine, while Barth was mostly appreciave of Sayers arculaon of the Chrisan vision, he was not wholly un-

    crical. For example, he suggests she has a (very Anglican) tendency toward semi-Pelagianism. Sll, he appreciated her

    work enough to translate into German and publish in 1959 two years a+er her death two of her essays on Chrisani-

    ty. In the introducon to those essays, he wrote:

    She vigorously made the message of the gospel her own in breathless astonishment about its central content and in a

    way that was open to the world but undaunted and quick-wi2ed without any hint of apology but above all: joyfully and

    in a way bringing joy, she produced smulang work, and regardless of what one might think of its individual state-

    ments, we may be thankful.

    I pray that God will raise up Chrisans in our day, lay and ordained, about whom something similar can be said.

    In one of her le2ers to Barth in 1939, Sayers wrote of her own work:

    All I try to do is tell people that the creeds are not arbitrary formulae; that they were intended to mean something, and

    do sll mean something.

    Again, one might pray for a reclaiming of such confidence among preachers and teachers of the Church.

    Karl Barth & Dorothy Sayers

  • The Northern Light Page 3


    A presenta)on by The Rev. Gwynne Schultz to the Sister Bay

    Universal Unitarian Community

    Last winter, I was approached by Roger Johnson, to co-

    teach a Clearing Class on ancient Hebrew values.

    I had thought I had finished with teaching Clearing classes,

    but this subject intrigued me. My parcular task was to re-

    search and present on the original meaning of some crical

    Hebrew words. I have to tell you that I was very quickly

    hooked. This morning, I want to share with you three of

    these words - all of which are inadequately translated into

    English, and all of which express values that were crucial to

    the well-being of the ancient Hebrew community and all of

    which could be crical to the rescue of our naon from a

    declining cycle of values based, not on the common good,

    but on self-interest, self-aggrandizement and greed.

    Now, in order to do this, we will have to look briefly at the

    culture out of which these ancient values arose.

    The Hebrew Scriptures outline a fascinang history of a

    people who survived despite pre2y dismal odds.

    Ancient Israel was a small naon surrounded by powerful,

    greedy empires. Their territory was coveted by naon a+er

    naon. Their people were enslaved, doomed to wander in

    the desert, conquered, carried into exile -you name it - it

    probably happened to them. And yet they survived as a

    people against all odds.

    I would like to argue that this survival happened because of

    a value system that is based on the wellbeing of the com-

    munity -the common good- rather than that of the interests

    of the individual. And if you go back to one of the defining

    moments in the history of this naon, that of the 40 years

    wandering in the desert, then this makes some sense. In the

    hosle environment of the desert, values which promote

    the interests of the individual over the community surely

    doom both the community AND the individual.

    But the value system which found its roots in this period

    and came to define Hebrew ethics, was designed to pre-

    serve community. In doing so, it served to preserve the in-

    dividual as well.

    So, back to the three words that I have chosen. I was espe-

    cially interested in these words partly because there is such

    a dramac difference between the Hebrew concepts that

    they represent and the words chosen to translate them into

    the English Scriptures. And I also am interested in them be-

    cause they hold within themselves incredibly powerful val-

    ues that are in very short supply in our country and our

    communies today.

    These words are: emet - commonly translated as truth, tsa-

    diq, usually translated as righteousness and mishpat, com-

    monly translated as jusce.

    So lets begin with the Hebrew word emet, usually trans-

    lated as truth. Now it seems to me that, in our culture

    today, truth has pre2y much been relegated to what best

    serves our individual needs and interests.

    We at the Climate Change Coalion can give you undeniable

    facts about the reality of climate change -but all the denier

    needs to say, I dont believe in it. Sciences truth is proba-

    bly bumping up against the deniers interests - and so truth

    becomes diluted and the absolute opposite becomes

    truth for the denier.

    This process is blatantly evident amongst our policians

    whose lies are shameful but supported because they some-

    how serve their needs or those of their constuency. It is

    also compl