FPC News and Announcements

FPC Town Hall Meeting


Sunday, April 23rd at 9:15am in Fellowship Hall

Over the past two years, we have made a commitment to being a church that cares about the people outside of our walls. While that is a great goal, we feel that we could be more effective in striving towards this goal if we were more specific about which people we feel especially called to reach as a church.

Come to the Town Hall meeting to find out more. Coffee, juice, and treats will be provided.



Thursday, April 13—Transitioning From the Old to the New Testament Perspectives

Let’s take a moment to compare the words used for atonement in the Old and New Testaments. The original Hebrew word was kaphar, which means “to cover.” In the New Testament, however, the word changes to hilasterion, which means “propitiation.” Originally, the blood of sacrificial animals was used to cover peoples’ sins and restore their relationships with God. So these animals served as interim substitutes for human sinners, but ultimately a sin-free human had to take the punishment that we so rightly deserved, Isaiah 52:13 to 53:12 describes what will come in the prophecy that often is called “The Suffering Servant.” Verses 4 to 6 in chapter 53 summarize this passage very well.
“Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; upon Him was the chastisement that made us whole, and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on Him the iniquity of us all.” (Revised Standard Version)
Now that we are in the midst of Holy Week and Maundy Thursday is here, we are particularly reminded of the connection between the Old and New Testaments and the theological foundations of atonement, In Exodus 12, God provided very detailed instructions to the Israelites regarding preparation for, carrying out of, and ongoing observance of the Passover Supper. Once again, a sacrificial animal—a lamb “without blemish, a male a year old”—would be served for dinner, and its blood would be put on the two doorposts and the lintel as a sign. At midnight the Lord smote the first born of both men and animals of every household that had not been marked appropriately.
“And when you come to the land which the Lord will give you, as He has promised, you shall keep this service. And when your children say to you, ‘What do you mean by this service?’ you shall say, ‘It is the sacrifice of the Lord’s Passover, for He passed over the houses of the people of Israel in Egypt, when He slew the Egyptians but spared our houses.’” (Exodus 12:25-27 Revised Standard Version)
The parallels between that first Passover Supper and the one Jesus ate with His disciples are not a matter of happenstance but of divine design. They were God’s plan from the beginning of creation, and they were fulfilled according to His plan.
As John 1:1-5 reminds us, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and without Him not one thing came into being. What has come into being in Him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.” (New Revised Standard Version)
Reference: An essay by Dr. Eugene Merrill, Distinguished Professor of Old Testament Studies at Dallas Theological Seminary, found on The Exchange: A Blog by Ed Stetzer, http://www.christianitytoday.com/edstetzer/2012/january/closer-look-jesus-and-atonement-in-old-testament.html

Prayer Suggestion

Prayerfully recite the words of 1 Corinthians 11:23-26 that were spoken by our Lord Jesus Christ on the night of His betrayal as He shared the Passover Supper with His disciples. These words still are used today as we celebrate the sacrament of Holy Communion in remembrance of Christ’s death and resurrection. Then take a few minutes to pray silently, praising God for sending His son to take away the sins of the world.
“For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it, and said, ‘This is my body which is for you. Do this in remembrance of me.’ In the same way also the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.” (Revised Standard Version)

Wednesday, April 12—God Deals With Sin and Reconciliation in the Old Testament

The need for atonement is made clear in the earliest chapters of scripture. When Adam and Eve disobeyed God and ate from the forbidden tree, they damaged their relationship with Him, bringing sin into the world. He had warned them that sinning would cause the relationship they had with Him to die, but they chose sin over remaining close to God. They immediately knew the error of their ways, but God did not just turn His back and walk away from them.
“And the woman said to the serpent, “We may eat of the fruit of the trees of the garden; but God said, ‘You shall not eat of the fruit of the tree which is in the midst of the garden, neither shall you touch it, lest you die…’ And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden… And the Lord God made for Adam and for his wife garments of skins, and clothed them.” (Genesis 3: 2-3, 8, and 21, Revised Standard Version)
As we know so well, the first sin led almost immediately to a second one and so on. Sin became a dominant force in human life. Even in this first case, however, God offered man a form of atonement that involved the sacrifice of an innocent being for our sins—the death of animals that had not eaten from the tree provided the garments Adam and Eve were given to wear.
These early verses from the Bible establish the foundation for all of mankind’s existence and the way God has reached out to save us over and over again. It’s interesting to note that few Christians actually even realize the connection between the way God handled Adam and Eve’s transgressions and His ultimate plan for our atonement—the life, death, and resurrection of His son.
The pattern is easy to spot, however, when we truly begin to grasp that God loves us so much that He does not ask us to personally atone for our sins but provides a substitute to carry our burdens. It’s easy to forget that the animals and vegetation, as well as every other aspect of the world around us, were God’s creations and were important to Him. So even this initial example of how God reaches out to us validates that His love for us. Furthermore, we can see that His desire to maintain a deep and abiding relationship with us is profound and beyond our understanding. He is willing to sacrifice the works of His creation in order to restore us. God’s commitment to us and His approach to our atonement are stated unequivocally in John 2: 16.
“For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.” (Revised Standard Version)
Reference: An essay by Dr. Eugene Merrill, Distinguished Professor of Old Testament Studies at Dallas Theological Seminary, found on The Exchange: A Blog by Ed Stetzer, http://www.christianitytoday.com/edstetzer/2012/january/closer-look-jesus-and-atonement-in-old-testament.html

Prayer Suggestion

Once again, you can use this standard prayer of confession to begin your time of repentance and then add your own personal confessions.
“Almighty God, you poured your Spirit upon gathered disciples creating bold tongues, open ears, and a new community of faith. We confess that we hold back the force of your Spirit among us. We do not listen for your word of grace, speak the good news of your love, or live as a people made one in Christ. Have mercy on us, O God. Transform our timid lives by the power of your Spirit, and fill us with a flaming desire to be your faithful people, doing your will for the sake of Jesus Christ our Lord.”
     Book of Common Worship (Louisville: Westminster/John Knox Press, 1993), p. 343.

Good Friday Events


Friday, April 14th 12:00pm-3:00pm Sanctuary

Come for meditation and prayer in our cathedral-like sanctuary. Drop in for a few minutes or a few hours. This has been a powerful time for connecting with God one-on-one, which draws people from throughout our neighborhood.



Friday, April 14th 7:00pm Sanctuary

This year’s Good Friday service will be a reflective evening of worship as we experience the premiere of Jesús Gomez’s Requiem. This powerful and beautiful work has been written for our Chancel Singers, Chancel Choir,  Chamber Orchestra, and Organ. Jesús, who has been our worship intern for two years, has graduated from PLU in choral conducting and is now teaching choral music at Glacier View Jr. High.

In the context of the this ancient liturgical form, we will receive communion together. Pastor Eric will share devotional thoughts and familiar passion hymns will also be sung. Prepare for a thrilling Easter celebration by experiencing the rich musical heritage of a Requiem written for Good Friday.


Tuesday, April 11—The Need for Atonement

Atonement—it’s a word we don’t use in everyday language that represents the recompense that is given to make amends for a wrong-doing or injury. Conceptually, atonement is a form of rebalancing after the disruption of a relationship; a payment of equal value is given to the person who has been negatively impacted by a wrongful action in order to settle the score.
We learn at a young age that we need to apologize when we do something that hurts another person. Apologies represent the simplest form of atonement, and they are socially acceptable ways to offset relatively minor infractions; however, apologies generally are believed to be insufficient in situations were more serious damage is done.
Mankind has developed complex laws to systematize atonement in society. These regulations define the degree of “wrongness” and assign seemingly appropriate levels of reparation. Of course, views regarding the effectiveness of these legal approaches vary widely and are influenced by many situational factors. In countless real-life cases, the injured person firmly believes that no amount or form of payment ever could provide sufficient penance for the offense that had been committed.
So now, stop and consider the theological implications of atonement. The offended party is God—our creator, who is sovereign over all of mankind and the world around us. He sees all and knows all. He is love incarnate, but He also is the law-giver and judge. He is so holy that every minor misstep we make must seem enormous to Him, generating huge rifts in our relationship with Him. Furthermore, our day-in and day-out repetition of sinful acts causes the wall between God and us to grow progressively thicker and higher—ultimately becoming insurmountable.
As the Bible tells us in Isaiah 59:1-2. “Behold, the Lord’s hand is not shortened, that it cannot save, or his ear dull, that it cannot hear; but your iniquities have made a separation between you and your God, and your sins have hid his face from you so that he does not hear.” (Revised Standard Version)
Clearly, there is no payment we could make that would satisfy the wrongs we have done to God—no way that we ever could atone for our sins and rebalance our relationship with the almighty. If we accept this reality, we are faced with the message that the Bible tells us in so many ways. Fortunately, as we begin to remember Christ’s walk to the cross and His resurrection, we already know how this horrifying truth was converted into a new beginning for each of us—not through our own efforts but through the sacrificial atonement God granted to us through the death of His son, Jesus Christ.
Paul said it so well in Romans 6:23. “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” (Revised Standard Version)

Prayer Suggestion

Use this standard prayer of confession to open your hearts and minds in order to obtain a deeper understanding of your need for God’s mercy and forgiveness. Then, add your own personal confessions.
“Eternal God, our judge and redeemer, we confess that we have tried to hide from you, for we have done wrong. We have lived for ourselves, and apart from you. We have turned from our neighbors, and refused to bear the burdens of others. We have ignored the pain of the world, and passed by the hungry, the poor, and the oppressed. In your great mercy forgive our sins and free us from selfishness, that we may choose your will and obey your commandments; through Jesus Christ our Savior.”
Book of Common Worship (Louisville: Westminster/John Knox Press, 1993), p. 54.

Our Stories: Michael Artime

Michael Artime grew up in Belleville, Illinois, a half hour from St. Louis, before moving to Spokane in order to be a college professor at Whitworth. He received his job offer one week before he got married, so his wife Tiffany stayed in grad school in St. Louis while he moved in January. In May, she graduated and was required to complete a one-year internship in order to finish her Ph.D. Fortunately, she was assigned to the WSU counseling center—although that was still a 90-minute daily commute each way. Tiffany obtained a tenure-track position at St. Martin’s in Lacey, and then it was Michael’s turn to commute; he lived half a week in Lacey and half a week in Spokane before he moved over the pass permanently when he began part-time instruction work at UPS and TCC. Finally, Michael got a position as a visiting professor at PLU. A series of retirements and sabbaticals will keep him there for the next three years, and he certainly hopes to continue on at PLU afterward.
At Whitworth, integrating faith into the classroom was mandatory. He feels that this required him to “open up a space for a conversation about the way that people understood faith as it relates to an issue.” His job during that time was not to convince his students, but to “encourage them to ask questions about themselves that they might not otherwise ask.” At PLU, his desire is to live out his principles for his students, “modeling constructive dialogue and religious tolerance” while “providing information to students to guide them in figuring out the answers to some of these really big questions.”
As a political scientist, Michael acknowledges that we live in a divisive age, and he has some suggestions for how Christians can engage with society.
  • First, Christians cannot ignore what is going on and not talk about it. They have an obligation to know what is happening in the world.
  • Second, Christians need to approach politics with humility.
  • Third, too often the church avoids asking “What does the Bible say about this issue” and instead asks “Which party is more ‘Christian’?” For example, Michael points out that the Bible is pretty explicit about what our obligation is to the most vulnerable populations—specifically immigrants, refugees, the homeless, and the widows. Sometimes that means we have to be uncomfortable and unsafe in order to reach out to those people, but we are putting our faith into action at those times.
Michael adds, “When I see images of people fleeing horrendous situations, I think the church cannot turn its back on them. The church needs to get involved. It’s easy to be content with just casting your ballot or donating money. In reality, there are organizations throughout the community here that need volunteers; they need people to go and assist in some of these efforts. That’s the type of church that we should want to be. The world is watching us, so what do we want them to see? Hopefully, they will see a group of people that cares deeply about vulnerable populations.”

Interview with Jesús Gomez, Composer of New Requiem Premiering in Tacoma on Good Friday, April 14

At 7:00 pm on Good Friday, April 14, Tacoma’s First Presbyterian Church will host the world premiere of a new Requiem composed by Jesús Gomez. Gomez graduated from PLU in choral conducting and is now teaching choral music at Glacier View Jr. High as well as serving as a worship intern at First Presbyterian Church. His Requiem will be heard as part of a Good Friday communion service, and it will be performed by chancel choir, chancel singers, chamber orchestra, and pipe organ. Gomez recently described how he came to write his Requiem and what he hopes people will take away from it.

Q. What is a Requiem?

Gomez: The Requiem is one of the most significant texts in choral history. It is the mass for the dead, and has been set by composers from as far back as a thousand years ago, and by all the greatest composers since (choral composers who did not write for the Church is a fairly recent phenomenon— beginning roughly 150 years ago).

Q. What are the various parts of a Requiem?

Gomez: Musical settings of the Requiem Mass normally contain seven parts: Introit, Kyrie, Sequence, Offertory, Sanctus (and Benedictus), Agnus Dei, and Communion. Each of these serves a very specific purpose, and each is connected to the other within the context of the liturgy.

Q. What inspired you to write this particular Requiem?

Gomez: I first had the idea to write a Requiem in November of 2015, as I was at a national convention for the National Choral Conductor’s Organization. It was during that conference that word came streaming in that there had been a terror attack in Paris, and my friends and I looked on in horror as the casualty count continued to rise throughout the day. Experiencing true grief and devastation at world events for the first time in my adult life, I responded by setting a French text—Priez Pour Paix (pray for peace).
As the ensuing year unfolded—with terror attacks throughout the world (but very prominently in France, Istanbul, and very recently in the U.K.), school shootings on both college and K-12 campuses, and the rise in “us-against-them” rhetoric on a global scale—I became increasingly distressed. It seemed to me that our world was coming unglued, and that every day brought a new death to mourn or yet another injustice to be broken over. I found my prayers turning from whispered requests for violence to desperate cries for mercy—for a simple respite from the seemingly never-ending store of tragedy.
It was this time last year that I wrote the “Sanctus,” and over the course of the next six months, the rest of the Requiem came to me: sometimes bit-by-bit in a struggle for every note, and sometimes in almost overwhelming waves of inspiration.

Q. Can you walk us through what the various parts of the Requiem mean?

Gomez: For me, this Requiem tells the story of a Christian who struggles to reconcile the failings of the world he or she lives in—the death and destruction and hatred we seem to be so surrounded by—with the perfection of Christ.

The first half of the work is filled with angst, grief, and doubt. We begin in the Introit (“grant them eternal rest, O Lord, and let perpetual light shine upon them”), which is a depiction of how often attempt to mask our grief by saying the right things and “putting on” a stoic face in public. It is appropriately solemn, a little haunting, and purposefully lacks drama. The Kyrie, however (“Lord have mercy, Christ have mercy, Lord have mercy”), is a cry for mercy: the constant dissonance and shape of the lines is meant to represent the rising and falling of uncontrollable sobbing.
Next follows the Sequence. In a typical Requiem mass, the Sequence is a fiery, dramatic work (the first two words, “dies irae,” mean “day of wrath”). It is a text about God’s wrath and judgement on the wicked, and the fearful trembling of all those who bear witness to it. I did not set this traditional Sequence for two reasons: first, my response to tragedy is grief, not anger. I do not easily identify with the fiery imagery of the text, so it would not have been an honest setting. More importantly, to tell the story I wanted to tell, I needed to make a switch in tone here. Therefore, I compiled three smaller texts—O Vos Omnes (“all you who pass along the way, see if there be any sorrow like unto my sorrow”), Ave Verum Corpus (a text about Jesus’ death on the cross), and Adoramus Te, Christe (“We adore thee, O Christ, and we bless thee: for by thy holy cross thou hast redeemed the world”). O Vos Omnes is the final piece with “crying” imagery, while Ave Verum Corpus and Adoramus Te move the focus to the cross, and the wonderful tragedy that occurred upon it.
The Offertory pleads, “Lord Jesus Christ, King of Glory, liberate the souls of all the departed from the pains of hell and from the deep pit”—refocusing on the idea that it is Jesus who brings hope of eternal life in the presence of God. This is followed by the Sanctus (“Holy, Holy, Holy”), where we rest in the holiness of God, and take refuge in His perfection, despite everything going on around us. Next, the Agnus Dei, is a hybrid of texts from both the regular Mass and the Requiem Mass to create a progression (“Lamb of God, who takes away the sins of the world… have mercy on us; grant them rest; grant us peace”). This encapsulates the story of the Requiem—from crying for mercy, to mourning the dead, to finding peace.
Finally, Communio leads us directly into communion with a request for God to shine His eternal light on them. It concludes with the same words with which we began—“grant them eternal rest, O Lord, and let perpetual light shine upon them.” This time, it is in a major key, signaling the hope we cling to in Jesus, but ends with the carrillons ringing seven times on the fifth note of the scale, which represents the idea that while we have hope, the promise of peace is not yet fully realized—spurring us on to work fervently in expectation of that most elusive promise.

Q. What do you hope the Requiem will mean to others?

Gomez: I am praying that God will use it to bring a message of peace to those who enter feeling the weight of living in this imperfect world pressing in on them.

FPC Work Party

FPC WORK PARTY                                                                                                                                                                                 Saturday, April 8th 9:00am-1:00pm

We need volunteers!!! Everyone is invited to help with a variety of jobs around the church.

Please bring garden tools and gloves if you have them. Rain or shine. Morning snacks will be provided. Call Jerry Heath 253-537-7980 for more info.

FPC Gleanings Fundraiser


Wednesday, May 10th 6:00pm Dinner & Entertainment

Join us in Fellowship Hall for the 2017 Gleanings Fundraiser.
Tickets are $5.00 per person or $15.00 per family. Tickets available at the door.                  




Remember your loved ones this Easter with the purchase of an Easter tulip. The tulips will beautify our Sanctuary. Our Deacons and volunteers willdeliver the tulips to our shut-in members. The cost is $13.00 each.

To order, use an envelope in the pew pockets, clearly print the name of your loved one on the envelope along with your name; enclose cash or check and place it in the offering plate or take to the church office.

THIS SUNDAY is the last day to purchase your tulip and have your loved ones name appear in the bulletin in time for Easter.


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