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                    <text>For the Joy of it All
HarvestFest
I Chronicles 29:10-13, 20-22; II Corinthians 8:1-4
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
October 12, 2003
Transcription of the spoken sermon
I remember it as yesterday; we had gathered in a task force to deal with the fact
that this place wasn't doing very well financially, and no one has ever accused me
of being a good fundraiser. Fun-raiser, yes, but fundraiser, no. Some of the
responsible leadership knew that something had to happen. So, we gathered
around a table and did some brainstorming and, in the midst of all of that,
someone said, "Maybe we should have a party." I jumped on that idea, because, I
said, "I think that's one way that I could do stewardship. We should have a party."
And we did.
I remember the first service when those balloons floated through the air. Cindy
Anderson will tell you that she went to school the next day and the children that
were here told the people at school that they had had balloons at church. It was so
different from anything we had ever experienced before, but there was such an
outpouring of joy, the children were so delighted, and I think perhaps it was
because it was such a contrast to our high church liturgy that we simply enjoyed
being together in that kind of a party mode around a very good cause.
We had such a good time that year that we even thought for a while that we ought
to have four party Sundays a year, and we did that for a while. But, eventually, we
came down to having this party Sunday and more lately we have added that
harvest dimension and that is where we are today. Already again today just
looking into your faces, I am confirmed that that is the way to set forth a serious
intention.
Don Hoekstra has already said to you that this is no small undertaking. It would
be a piece of cake for a congregation where all of the old techniques were still in
place, where we could talk about guilt and heavy responsibility, where I could
stand before you and say, "The Lord has led me, and God says and God demands
and God requires." I could cast that all in that old framework in which I grew up
and was trained and in which I began my ministry. It was serious business, God's
business, and on occasion the preacher would say, "The Lord spoke to me, I had a
dream last night," or "As I was meditating on this, I was led of the Lord to tell
© Grand Valley State University

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Richard A. Rhem

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you," and of course there was always that note of heavy obligation. Sometimes it
was laced with a bit of threat and on occasion when the people didn't respond
adequately, there was a kind of a scolding tone. Now, if you've been at church all
your life as I have, you know what I'm talking about.
For some reason, I never felt comfortable with that, particularly when I came
back in 1971 and this place started to break out all over and we had a theme. We
were going to build a team to build a program for the healing of people, and very
self-consciously we said we're not going to worry about brick and mortar. So, we
went from one service to two services, and then from two services to three
services. At that time I would tell the people, "The first service is rehearsal, the
second service is finesse, the third service fatigue." But, eventually we had to
think about building this place.
I was in fear and trembling because we were already stretched to the limit. We
were already doing deficit financing and then to think about building something
like this? Someone convinced me that if you invested enough, even though you
went into debt, eventually you would come to the point where you could pay that
off and prosper. I see in the newspaper a church here and congregation there
going into programs of two, three, four, five million dollars, and then I know it's
time to retire. I get so weary, I couldn't even think of that. If I was half the leader
I should be, that courtyard should be covered and we'd be able to flow right out of
the sanctuary right into that wonderful courtyard with glass on top. We have a
plan for it, by the way. Maybe we should get started!
Seriously, I'm always troubled with the fact that preachers like me can so glibly
say, "God obviously is leading us thus and so," because I knew as a preacher that
there was a lot of my will and a lot of my ambition tied up with that. It just always
bothered me a bit. It was a bit presumptuous for my plan and my program to be
sold as the will of God. That tension I lived with, and consequently never did this
kind of thing very well. I'm being serious now, because I did live with that kind of
tension. And yet, nothing happens without a vision, and when I think about that,
I realize we've not been a people without a vision.
In displays around this place there are brochures which are way out of date, and
one of them, "Dreaming the Future," ought to be reprinted because it is a
roadmap of our history, starting in 1971 with a statement that we printed on our
liturgies at that time, a nice quote from the Catholic theologian Hans Küng who
talks about a conception of the church that was new and fresh and was the
expression of the emerging grace that this community was beginning to embody.
Then there's another document out of 1980, and then there is the one we print
now on the back of our liturgies from 1993, and finally on the back of the
brochure there is a panel from 1995 when we celebrated 125 years. If you read
that, you will see some of the old language. Then you will see some of the old
conceptions begin to be challenged, and finally you will see what we have now
which we print on everything that we send out. It's really time to add another

© Grand Valley State University

�For the Joy of It All

Richard A. Rhem

Page 3	&#13;  

panel to this. But, as I look at that, I realize anew that we've always had a vision,
and of course, vision doesn't spring out of a vacuum. Someone has to lead and be
the catalyst for that, and for better for worse, that's been my role over these years.
David had a vision of a temple and David brought that vision and the people
responded. They embraced the vision, and there was such excitement of the
vision realized, that it was pure joy and they had a party and they celebrated just
for the joy of it all. Because when you do see something and when you do
embrace something and get caught up in something, you get released from
yourself and your own small world and you become a part of something that’s
grander, something that's wonderful, something that elicits the best in the human
spirit that has marked us.
Paul had a vision of Jew and Gentile in one body in Christ, and he traveled the
ancient world and experienced all kinds of trouble and affliction and suffering,
but it was that vision that drove him and he said to the Gentile congregations, "If
you give me an offering, we can help people suffering in Jerusalem and those
Jewish Jesus people who are poor," and they did it with joy out of their own
poverty as a sign of a new kind of community. I think that has been what has
marked us and it will continue to mark us. This is not the end. It is the beginning
of a grand new beginning.
Last week Don Hoekstra told us how he was accosted in the hardware store by
someone who said, "Where are you now?" and he said, "At Christ Community."
The man said, "Why would you be in a place like that? They don't believe
anything, they don’t have any creed, everybody is his own authority.” I want to
say to such a person, "Don't believe anything? Dear God, we believe something.
We believe in a community. We believe in the creation of human community."
Now, I suppose in a lot of congregations that sounds rather pale, but I'll stand by
it and I'm more convinced of it all the time. We believe in the creation of human
community because we believe that God is within us and God is among us, and it
is in the experience of community that we have the touch of grace, the sense of
the sacred and the holy.
I was at Duba's table last Tuesday. Duncan Littlefair has celebrated his 91st
birthday on the same day that Nancy celebrated her birthday, and he has had a
tough summer. He's had some medical problems. But, we got back to Duba's
Tuesday and he sat at the table and he spoke about the darkness of pain, of
coming up to the very edge, and then coming back to experience the wonder and
the awe of the ordinary, of a tree turning its leaves, of his pet dog, and of that
table at which the five of us lifted our glasses to the wonder, miracle, joy and
glory of life. I'll tell you, it's a holy moment. And here, when we gather week after
week, or in small groups, or one to one and we meet each other, we meet each
other in honesty and authenticity, soul connecting to soul. That's the experience
of the holy, of the sacred, and of God.

© Grand Valley State University

�For the Joy of It All

Richard A. Rhem

Page 4	&#13;  

I just read a book by the fine scholar, Elaine Pagels of Princeton, who has done a
lot of work on the other Gospels that didn't make the cut [to be part of the
Scriptures], and this is a book, Beyond Belief and the first chapter is "From the
Feast of Agape to the Nicene Creed."
On a bright Sunday morning in February, shivering in a T-shirt and
running shorts, I stepped into the vaulted stone vestibule of the Church of
Heavenly Rest in New York to catch my breath and warm up. Since I had
not been in church for a long time, I was startled by my response to the
worship in progress—the soaring harmonies of the choir singing with the
congregation; and the priest, a woman in bright gold and white vestments,
proclaiming the prayers in a clear, resonant voice. As I stood watching, a
thought came to me: Here is a family that knows how to face death.
That morning I had gone for an early morning run while my husband and
two-and a-half- year-old son were still sleeping. The previous night I had
been sleepless with fear and worry. Two days before, a team of doctors at
Babies Hospital, Columbia Presbyterian Medical Center, had performed a
routine checkup on our son, Mark, a year and six months after his
successful open-heart surgery. The physicians were shocked to find
evidence of a rare lung disease. Disbelieving the results, they tested further
for six hours before they finally called us in to say that Mark had
pulmonary hypertension, an invariably fatal disease, they told us. How
much time? I asked. "We don't know, a few months, a few years." . . .
Standing in the back of the church, I recognized, uncomfortably, that I
needed to be there. Here was a place to weep without imposing tears upon
a child; and here was a heterogeneous community that had gathered to
sing, to celebrate, to acknowledge common needs, and to deal with what
we cannot control or imagine. Yet the celebration in progress spoke of
hope; perhaps that is what made the presence of death bearable. Before
that time, I could only ward off what I had heard and felt the day before.
I returned often to that church, not looking for faith but because, in the
presence of that worship and the people gathered there—and a smaller
group that met on weekdays in the church basement for mutual
encouragement—my defenses fell away, exposing storms of grief and hope.
In that church I gathered new energy, and resolved, over and over, to face
whatever awaited us as constructively as possible for Mark, and for the rest
of us. When people would say to me, "Your faith must be of great help to
you," I would wonder, What do they mean? What is faith? Certainly not
simple assent to the set of beliefs that worshipers in that church recited
every week ("We believe in one God, the Father, the Almighty, maker of
heaven and earth...")—traditional statements that sounded strange to me,
like barely intelligible signals from the surface, heard at the bottom of the
sea. Such statements seemed to me then to have little to do with whatever
transactions we were making with one another, with ourselves, and—so it

© Grand Valley State University

�For the Joy of It All

Richard A. Rhem

Page 5	&#13;  

was said—with invisible beings I was acutely aware that we met there
driven by need and desire; yet sometimes I dared hope that such
communion has the potential to transform us."
The Feast of Agape was where that early community gathered together and they
broke bread together and they loved each other and they embraced each other.
Elaine Pagels said that's what happened to the church. It went from the feast of
love to the Nicene Creed, "I believe in one God ..."
I believe that we are about creating human community. We do not worship some
God "out there," some supernatural being, some heavy policeman holding a stick
of morality, hemming us in, caging us up. We are a human community and it is in
our human relationships that we experience the God within us and the God
among us. We come here to weep and to laugh and to embrace and to hope. We
come here to question and to quest. We come here to care for each other and love
each other. It is the community, dear friends, it is the human community, and it
is the human community in which I know the sacred and I experience the touch
of God. When that gets through to me, what can I do but have a party?
References:
Elaine Pagels. Beyond Belief: The Secret Gospel of Thomas. Random House,
2003.

© Grand Valley State University

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                    <text>For the Salvation of the World
From the series: The Human Face of God
Text: Isaiah 53:5; Luke 22:42
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
March 29, 1998
Transcription of the spoken sermon
Kathleen Kern is a woman who was invited to write a piece in this Jewish
magazine edited by Rabbi Michael Lerner, called Tikkun, a bi-monthly Jewish
critique of politics, culture, and society, and this issue is given over to a
celebration of the 50th anniversary of the nation Israel. Kathleen Kern was invited
to write because she, as a Christian, had become convinced that the Christian
church had for 2000 years terribly abused the Jewish people, and she felt a
tremendous burden because of the anti-Semitism that has marked our past, when
we made the Jewish people Christ-killers, the kind of thinking that led in its
ultimate expression in the Holocaust. And so, Kathleen Kern, a Christian, went to
Israel and became part of Christian Peacemakers Team, and she came for the
purpose of bringing reconciliation between the Jew and the Palestinian. She felt
she could do this because she felt, having empathized with the Jewish people, she
had a sense of the responsibility of the church over against the Jewish people; she
felt she must first listen to them before there was anything to be said about the
state of Israel or Israel’s actions. And with that kind of posture, she felt she was in
a position to hear the Jewish voice and to seek to bring reconciliation with the
Palestinians.
While the 50th anniversary of the nation Israel is cause for celebration for Israel,
it marks 50 years of tragedy for the Palestinians. This is one of the most
complicated and tragic episodes in human history. Kathleen Kern was asked to
write in this issue, which celebrates the 50 years of Israel, and she wrote a piece
to which the Rabbi Lerner responded, "It’s written with detachment; there’s not
any passion in it." So, she wrote back to him, re-writing the piece, saying,
So you want to know how I really feel about Israel after having worked for
nearly seventeen months as a human rights activist in Hebron? You don’t
want the version that I give in presentations to Mennonite Churches that
emphasize our conflict resolution work? You don’t want the version I give
Jewish friends to avoid seeing that veil of pain drop across their faces? You
don’t want the version that I tell the children in my household so they
won’t grow up thinking Israelis are bad people?
© Grand Valley State University

	&#13;  

�For the Salvation of the World

Richard A. Rhem

Page 2	&#13;  

Are you so sure you want to open those doors that my rage has strained
against for the past two years? Are you? ... Israel makes me want to throw
things at a wall until the plaster shatters and my arms are too sore to hurl
anything else. Israel makes me wish that my theology permitted me a
purgatory where folks like Ariel Sharon would have to experience every bit
of the pain and terror they have inflicted on their victims over the last
decades. ... I have expended enormous energy to subdue my passion so
that I don’t repulse those who are only moderately interested in my work.
She said, "When I think of what I have seen and what I have experienced
of the horror visited upon the Palestinians at Hebron (that’s I have seen
men picking up little bits of people stuck to asphalt, walls, and trees in
Jerusalem. I have seen Israeli soldiers in Hebron beckon settlers to come
over and spit on terrified young men they have detained at a checkpoint. I
have seen the huge grin on the face of a man holding me up by the hair
with his left hand as he drew the other hand back to punch me in the ear.
From the ground I watched him run away with my camera held over his
head like a football, surrounded by other settlers in white shirts and black
pants. They laughed and cheered as though he had made a touch down. I
have been called "Nazi"; I have been spit at times too numerous to
mention. I have on occasion had Miriam Levinger cackle at me, "Don’t say
I didn’t warn you."
I have listened as countless soldiers and settlers who have never had a civil
conversation with a Palestinian - let alone eaten with them, lived with
them, babysat for them as I have - tell me all about what Arabs "are like."
... I have stood one too many times in front of tearful Palestinian women
asking me "Laish? Why? Why? WHY are they doing this? What have we
done?" as they nursed the bruises of their children who had been attacked
by soldiers or settlers ... My bile, my tears, well up as I write.
It is better to detach ... because otherwise I think my tears, my vomit,
would drown the Fertile Crescent.
Kathleen Kern is a Christian who wants to follow Jesus and went over to become
a peacemaker between Israelis and Palestinians. She knows the tragedy of the
Jew and she empathizes with them, and now she has experienced the tragedy of
the Palestinian, and I was thinking about this when I reflected on the theme of
the day, "The Salvation of the World." This magazine, Tikkun, the word Tikkun
means "to heal, repair, and transform the world." It’s what Krister Stendahl
spoke of when he spoke of the mending of creation. It is what Jesus was about,
and as I was thinking about the salvation of the world, and Jesus in the Garden,
and the suffering servant of Isaiah 53, I read the story of Kathleen Kern and her
awful anguish and her disillusionment, coming there with all kinds of idealism,
wanting to affect reconciliation, and seeing simply more of that terrible story of
human violence and the inhumanity of one to another.

© Grand Valley State University

�For the Salvation of the World

Richard A. Rhem

Page 3	&#13;  

That’s the world into which Jesus came. That’s the world that Jesus would bring
salvation to, and, as he was in the Garden, he knew they were going to kill him. At
his baptism he sensed he was claimed and called; he struggled with the nature of
that ministry and who he really was. He clarified his vision and determined he
was not a John the Baptist who was his mentor. It was not his vision to call down
fire from heaven and judgment upon the earth. He said, "I have come to proclaim
good news, liberation to the prisoners, sight to the blind." Jesus came with the
message of grace, of the nearness of God, of the presence of the kingdom of God
in the midst of the people here and now, and he knew finally he had to bring that
message right to Jerusalem, and he set his face and he came, and he knew the
collaboration of temple authority and imperial power would not tolerate his
challenge. They would kill him.
He didn’t want to die. In the Garden he said "If it would be possible, if there’s
another way, take this cup from me. Nevertheless, not my will, but Thy will be
done." And the silence from heaven was eloquent answer. There is no other way.
He must have thought about the suffering servant of Isaiah 53. Maybe he even
sensed that he would be that one who would die, that lamb who would go to the
slaughter, that one who would bear the transgression of his people in order that
his people might be healed. And so, he left the Garden to go to the cross, because
he knew there was no other way for the salvation of the world, for the mending of
creation, for healing and transformation than the way of love, the way of grace,
the way of inclusion, the way of pointing to God full of grace Whose mercy
embraces all. And they killed him.
Two thousand years later, Kathleen Kern, an idealistic Christian, goes over to
affect reconciliation between Israelis and Palestinians and she finds this horror
going on, even to this moment. And really it’s as though nothing’s changed. She
says she had written a book We Are the Pharisees. It was her testimony about the
fact that we Christians have visited on the Jews all these centuries this terrible
anti-Semitism, and as she reflects now, after seventeen months in Israel, she
says,
... As I re-read my words today, I ask myself, "Do I still believe them? Do I
still believe anything I believed before the Israeli-Palestinian conflict
infected me?" I am able to rise above my rage long enough to realize that,
yes, my words still hold true. Even given my experiences in Hebron, I don’t
think there is much I would add or change.
As a Christian white European American I want to take responsibility for
the injustices in the Middle East. If I can take responsibility for what has
happened, that gives me a small measure of control, right? The silence
roils in my stomach. I will continue. I still believe I have an obligation to
follow Jesus’ command that I love my enemies. Can I love Mr. Shektman,
Miriam Levinger, and the anonymous Kachniks currently threatening the

© Grand Valley State University

�For the Salvation of the World

Richard A. Rhem

Page 4	&#13;  

lives of my friends in Hebron? Yes, I can love them. They were not born
hateful. I know - no, I am certain - that God loves them.
And so, she stays. Another lamb to the slaughter. USA TODAY tomorrow could
have headlines, "Christian Woman Slain: Kathleen Kern Found Violated and
Raped, Left for Dead Along a Ditch in the Road to Jerusalem." She would be one
who would be slain because she sought to follow Jesus, the way Jesus was slain
because he saw in the suffering servant the model by which salvation comes to
the world. Salvation comes to the world through love that is willing to sacrifice
itself. Salvation comes to the world by breaking the cycle of violence. Two
thousand years and nothing has changed; it still hasn’t dawned on us.
In Texas a few weeks ago we executed a woman whose life had been transformed,
a woman who admitted her guilt and the horror of her crime, but who gave every
evidence of the transformation of life. But we put her to death, nonetheless,
because we want to keep the system intact; we want retributive justice. Finally,
we want vengeance, because we don’t believe the world can exist by grace and
love that forgives.
Oh, it used to be so easy for me. I understood Isaiah 53 and I understood the
Garden, the Lamb of God that takes away the sin of the world. As a good
Lutheran theologian put it, "Jesus took the rap for me." Jesus took the rap for us.
Jesus bore our sin. As Peter said, he bore our sin in his body on the tree,
therefore, my sin is gone, I have a pass to heaven, and you can have one, too, if
you’ll join me. Believe in Jesus and join my club. You’ll get to heaven, too. That’s
what the salvation of the world is all about. And that kind of an understanding of
the salvation of the world hasn’t changed a thing in 2000 years.
Jesus was not about getting me to heaven. Jesus was about transforming the
world. Jesus was about breaking the cycle of violence. Jesus was about dying
rather than denying that the only way the world can be saved is when we learn to
love instead of hate, to forgive rather than retaliate. The only way the salvation of
the world will come is when we are willing for that conviction to be lambs taken
to the slaughter without the exercise of pragmatic thought or rationalization,
simply loving and forgiving and absorbing and taking and loving and forgiving
and absorbing and taking it again, because, until that happens, we’ll continue to
execute prisoners whose lives are transformed, Israelis and Palestinians will
continue to blow each other up, and Americans will have to continue to build
citadel fortress America, because the rest of the world is growing and it will not
long tolerate our affluence leading to over-consumption, no matter how strong
we are. We’ll either love, or we’ll die.
Will there ever come salvation to the world? Only God knows. Only God knows.
Father, forgive them, they know not what they do.

© Grand Valley State University

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Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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                    <text>Forgiveness: Possible? Moral?
Midweek Lenten Worship
Text: Luke 7:36-50
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
February 24, 1999
Transcription of the spoken sermon

The theme stated in the bulletin, "Forgiveness: Possible? Moral?" is really the
theme of the evening, but there is an overall theme for this Lenten series which I
failed to get printed. It’s called "A True Story: The Gospel and Forgiveness," for I
want us to think on these Lenten meditations about the possibility of forgiveness,
the nature of forgiveness, and the qualities of forgiveness, and what it is that we
understand about forgiveness.
The story is a story called The Sunflower, by Simon Wiesenthal. It is recorded in
this little book, which I was given sometime within the course of the last year. His
name may be familiar to you; he is the Jew who has founded a center located in
Vienna with a branch in Los Angeles. It is a documentation center and Simon
Wiesenthal is one who survived the concentration camps and has given himself to
the pursuit of all of those Nazi war criminals who have managed to escape
punishment. He has given his whole life to their pursuit; he has dogged their
steps. Not so many years ago he was able to track down Adolph Eichmann, you
may remember. Some call him a dangerous fanatic, and yet, Simon Wiesenthal is
a man who, having gone through what he went through, is convinced that the
Holocaust, that story, must be told. He wrote in The New York Times that the
schools will be silent, the churches will wipe out the Holocaust with forgiveness,
and parents will be in denial trying to evade and avoid the raw terror of what
happened fifty some years ago. The Sunflower is his story.
Simon Wiesenthal lost 89 of his relatives; he saw his aged mother crammed into
a boxcar on her way to the death camp. His wife’s mother was shot in the
staircase of her own home. He, himself, miraculously escaped death a dozen
times. He is a man who has two engineering degrees, and was a successful
architect living in Poland, a land where there had been a long history of antiSemitism. He finally was arrested in October of 1943. He made his way through
various camps for the next nearly two years, finally to be liberated by the
American troops in May of 1945. He tells his story in The Sunflower.

© Grand Valley State University

	&#13;  

�Forgiveness, Possible, Moral?

Richard A. Rhem

Page 2	&#13;  

I won’t go into the sunflower symbolism; can’t possibly give you a sense of this
story in a few moments this evening, but the heart of the story is his recounting of
an encounter with a dying Nazi SS officer. He was a prisoner in a death camp; he
was in a detail that was dispatched to a makeshift hospital and, arriving there, a
nurse led him into the room of this dying SS officer whose head was totally
bandaged and who was obviously in his last moments, and the SS officer poured
out his story to Simon Wiesenthal. This is a young German SS officer, 22 years
old, knowing that he is about to die, but recounting the horrors of what he had
done, the most vivid instance that of herding two to three hundred Jewish people
in the village into a three-story house in which they had to carry cans of gasoline
into which were lobbed grenades with the obvious result - explosions and fire,
and with the SS officers around the house with their machine guns at the ready to
gun down anyone who would try to jump or escape in any way. This SS officer
saw a father with a little child in his arms, dark hair and dark eyes. The father put
his hand over the child’s eyes and they leaped from the second story window,
followed by the mother, and whether or not they died on impact or were dead
because of the machine gun, he doesn’t know, and he went on to describe other
horrors of which he was a part, but that particular scene he could not erase from
his mind.
Wiesenthal, near death himself in the death camp and his work detail, sat frozen
on the SS officer’s bed. He wanted to run, but the officer held him firmly and said
that Wiesenthal had to listen to it all. And then the SS officer, after completing
his tale, said,
"When I was still a boy I believed with my mind and soul in God
and in the commandments of the Church. Then everything was
easier. If I still had that faith, I am sure death would not be so hard.
"I cannot die ... without coming clean. This must be my confession,
but what sort of confession is this? A letter without an answer ..."
No doubt he was referring to my silence. But what could I say? Here was a
dying man - a murderer who did not want to be a murderer, but who had
been made into a murderer by a murderous ideology. He was confessing
his crime to a man who perhaps tomorrow must die at the hands of these
same murderers. In his confession there was true repentance, even though
he did not admit it in so many words. Nor was it necessary, for the way he
spoke and the fact that he spoke to me was a proof of his repentance...
He sat up and put his hands together as if to pray.
"I want to die in peace, and so I need ..."
I saw that he could not get the words past his lips, but I was in no mood to
help him. I kept silent.

© Grand Valley State University

�Forgiveness, Possible, Moral?

Richard A. Rhem

Page 3	&#13;  

I know that what I have told you is terrible. In the long nights while
I have been waiting for death time and again I have longed to talk
about it to a Jew and beg forgiveness from him, only I didn’t know
whether there were any Jews left...
I know that what I am asking is almost too much for you, but
without your answer, I cannot die in peace."
Now there was an uncanny silence in the room. I looked through the
window. The front of the buildings opposite was flooded with sunlight. The
sun was high in the heavens. There was only a small triangular shadow in
the courtyard.
What a contrast between the glorious sunshine outside and the shadow of
this bestial age here in the death chamber. Here lay a man in bed who
wished to die in peace, but he could not because the memory of his terrible
crime gave him no rest. And by him sat a man also doomed to die - but
who did not want to die because he yearned to see the end of all the horror
that blighted the world.
Two men who had never known each other had been brought together by a
few hours by fate. One asks the other for help. But the other was himself
helpless and able to do nothing for him.
I stood up and looked in his direction, at his folded hands... At last I made
up my mind and without a word I left the room.
The account is relatively brief, only ninety-nine pages. These are the last couple of
paragraphs that Wiesenthal writes:
Was my silence at the bedside of the dying Nazi right or wrong? This is a
profound moral question that challenges the conscience of the reader of
this episode just as much as it once challenged my heart and my mind.
There are those who can appreciate my dilemma and so endorse my
attitude. And there are others who will be ready to condemn me for
refusing to ease the last moments of a repentant murderer.
The crux of the matter is, of course, the question of forgiveness. Forgetting
is something that time alone takes care of. But, forgiveness is an act of
volition and only the sufferer is qualified to make the decision.
You who have just read this sad and tragic episode in my life, can mentally
change places with me and ask yourself the crucial question, "What would
I have done?"
The last half of the book is a series of brief responses from some twenty
philosophers, theologians, priests, rabbis, giving the response to his question,

© Grand Valley State University

�Forgiveness, Possible, Moral?

Richard A. Rhem

Page 4	&#13;  

"What would you have done?" and the book ends without an answer, it remains a
question. It’s a question that I would like to leave with you tonight. It’s a question
that I would like to have us continue to reflect on in this Lenten season.
A dying man in anguish pitifully asks forgiveness from another human being, in
this case, a Jew on behalf of the Jews. He listens to the whole story, but then he
leaves in silence. What would you have done?
All of the respondents, Protestant, Catholic, Jewish, are very subdued in their
response because we are so far from that situation that I don’t think there is
anybody that would presume to put themselves in his place and answer for him. I
don’t think that it is possible for us to begin to take in the horror of those years.
Nonetheless, a step removed from the concrete situation in which Wiesenthall
found himself, the moral question is there and that’s why I raise the question
tonight. Forgiveness: Is it possible? Is it moral?
I have learned in the Jewish tradition that there is a very strong tradition that no
one can forgive another for a crime against a third person. I could not forgive you
for something you did to another, that it is only the person sinned against that
can offer forgiveness. And, as I have reflected on that particular thing, I’m also
aware that in the Christian tradition and in a church like Christ Community
which has been marked by grace, there is always the danger of "cheap grace."
Sometime in the last year or so there was one of these awful school shootings, I
think in Arkansas, and the newspaper showed signs of neighbors and young
people having the name of the young man that perpetrated that tragedy saying,
whatever his name was, "(Jim), we forgive you." There is a Jewish commentator,
writer, journalist, Dennis Prager, who wrote a very sharp article on the
dummying down of Christianity, saying that such offering of forgiveness before
there was any admission of guilt or any indication of repentance was the
dummying down of Christianity and an abuse. That’s "cheap grace."
The attitude of "Oh, it doesn’t matter," thinking now not about that Holocaust
situation, but thinking more in general, those who say something doesn’t really
matter, offering easy absolution are not dealing with the reality of evil and the
necessity of repentance and reformation in human life. Forgiveness can be
bandied about easily if we don’t take seriously the extent to which we injure one
another. Forgiveness ought not to come easily.
And yet, forgiveness is rooted in our image of God, our sense of God. Forgiveness
was imaged in the God of Israel. The Psalmist said, "Oh, Lord, if you should mark
iniquity, who could stand? But with you there is forgiveness." And that
forgiveness of the God of Israel was reflected in the ministry of Jesus. The woman
who came to him off the street, a woman of the night, into the Pharisee’s house,
to whom he extends forgiveness, seeing in the love of her life a kind of human
transformation that is affected by the touch of grace.

© Grand Valley State University

�Forgiveness, Possible, Moral?

Richard A. Rhem

Page 5	&#13;  

My favorite novel, drama, musical, "Les Miserables," has Jean Valjean fleeing the
police inspector, taking refuge in the convent, robbing in the middle of the night
the silver of the priest, only to be apprehended and brought back to the priest by
the gendarmes, and the priest saying, "I gave it to him." And then looking Jean
Valjean in the eye, saying, "I exorcize the evil of your heart. Go out a new man."
And the story is of the transformation of the human being.
Forgiveness. What darkness there would be if, when one comes to that point of
self-knowledge and the honest confronting of oneself and lays it bare, that one
would meet only with silence. Doesn’t it give you a chill to think of that? Not in
any sense to take away from Wiesenthal or to judge him, and to recognize that
perhaps he had no right to offer forgiveness to the SS officer for crimes against
those who had suffered. Nonetheless, as one commentator suggested, maybe just
some word of recognition and understanding short of the offer of absolution. And
yet, as we will think in these Lenten weeks, it is God who forgives, but that
remains abstract until we forgive one another, not lightly, not nonchalantly, but
seriously in the light of honest repentance which is a change of mind and a
raising of consciousness or a coming to oneself. Then the Gospel says that for
such a one there is forgiveness, forgiveness because that’s the way God is,
ultimately, ultimately, full of grace.
References:
Simon Wiesenthal. The Sunflower: On the Possibilities and Limits of
Forgiveness. Shocken; revised expanded edition, 1998.

© Grand Valley State University

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                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives</text>
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                  <text>eng&#13;
it&#13;
la&#13;
nl &#13;
de</text>
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                <text>Formicarius [folium 61]</text>
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                <text>One leaf from Formicarius by Johannes Nider. Printed in Augsburg by Anton Sorg circa 1484. [GW M26845; ISTC in00176000]</text>
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                <text>Seidman Rare Books Collection</text>
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