This Week in Worship

July 23, 2017  7th Sunday After Pentecost

Prayer of the Day

Faithful God, most merciful judge, you care for your children with firmness and compassion.
By your Spirit nurture us who live in your kingdom, that we may be rooted in the way of your
Son, Jesus Christ, our Savior and Lord. Amen.


  • Genesis 28:10-19a Jacob’s dream of the ladder to heaven
  • Psalm 139:1-12, 23-24 You have searched me out and known me. (Ps. 139:1)
  • Romans 8:12-25 The revealing of the children of God
  • Matthew 13:24-30,36-43 The parable of the sower and the seed
  • Jesus put before the crowds another parable: “The kingdom of heaven may be compared to
    someone who sowed good seed in his field; but while everybody was asleep, an enemy came
    and sowed weeds among the wheat, and then went away. So when the plants came up and bore
    grain, then the weeds appeared as well. And the slaves of the householder came and said to him,
    ‘Master, did you not sow good seed in your field? Where, then, did these weeds come from?’
    He answered, ‘An enemy has done this.’ The slaves said to him, ‘Then do you want us to go and gather them?’ But he replied, ‘No; for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’ ”
    Then he left the crowds and went into the house. And his disciples approached him, saying,
    “Explain to us the parable of the weeds of the field.” He answered, “The one who sows the
    good seed is the Son of Man; the field is the world, and the good seed are the children of the
    kingdom; the weeds are the children of the evil one, and the enemy who sowed them is the
    devil; the harvest is the end of the age, and the reapers are angels.

    Just as the weeds are collected and burned up with fire, so will it be at the end of the age. The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. Let  anyone with ears listen!”



  • Worship Leaders
  • Presiding Minister  Pastor Steven Wilco
  • Assisting Minister: Evie Simkins
  • Organist: Matthew Cron
  • Choir Director: Maki Matsui
  • Readers: Austin Clark, Chris Mattocks
  • Communion Assistants: Evie Simkins, Austin Clark
  • Ushers: June Daehler
  • Greeter: Cheryl Smith
  • Altar Guild: Cheryl Smith
  • Coffee Hour Hosts: Ann Donnelly
  • Hymns and Music for Worship
  • Processional Hymn: ELW #399 “O Holy Spirit, Root of Life”
  • Hymn of the Day:   ELW #554 “Lord, Your Hands Have Formed”
  • Communion Hymn: ELW #733  “Great is Thy Faithfulness”
  • Sending Hymn: ELW#512 “Lord, Let My Heart Be Good Soil”
  • Special Music: Brandon Dallmann- voice, Corrine Byrne and Maki Matsui -sopranos,Catalina Arrubla-oboe, Nicole Fizznoglia-cello

Music Notes
Several of the musical pieces for the service contain a seeming disconnect between words and
music. The prelude is a duet from the oratorio The Israelites in the Wilderness written by J.S.
Bach’s second eldest son Carl Philipp Emmanuel (1714-1788). It is sung by two Israelite
women at the moment of deepest and darkest despair when they feel betrayed by Moses and
abandoned by God.
[First Woman]: Our tears are in vain, they have been shed in vain; no comfort descends.
[Second Woman] He will not hear us, His heaven remains closed; no comfort descends [Both]
The open grave threatens us. Our cries loudly curse the most terrible of days, that gave us life”
Despite the text, the musical setting is not dark. Although there are two short passages of
anguish, most of the music is calm and confident and (as mentioned in the second reading)
contains a hope where there is no hope in sight.
The offering is the song “Hallelujah” by Leonard Cohen (1934-2016). While most settings of
this Hebrew word meaning “Praise the Lord” are joyous and extroverted, Cohen’s song is
reserved and conflicted. It contains personal struggles of faith, references to struggles in
scripture (King David and Bathsheba, Samson and Delilah), and speaks of hallelujahs that are
not only holy, but ones that are broken or even cold and lonely. Despite the doubt and struggle,
each repetition of the word “Hallelujah” contains a quiet strength and hope.
The music during distribution and for the postlude are more conventional settings of liturgical
texts and were composed by Antonio Vivaldi (1678-1741). During distribution is Vivaldi’s
setting of the following text from the Gloria: “Lord God, heavenly King, almighty God and
Father, we worship you.” The musical setting is a serene duet for oboe and voice over a
bouncing bass line. The postlude is a passage from the Magnificat text: “[God] has filled the
hungry with good things and sent the rich away empty.” The musical setting is a duet for two
sopranos soaring over an energetic bass line.