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                    <text>@
GRANDVALLEY
STATE UNIVERSITY.

�When you remember someone special with

Please detach and return this portion with your gift.
Your support is deeply appreciated.

a gift to Grand Valley State University,
you celebrate that person in a special way.

Your gift in memory of:

Milton E. Ford

You can continue the legacy of someone
who has touched your life by declaring

Will go to:

a lasting tribute. Your gift will allow the

LGBT Resource Center Endowment

university to continue with its mission of
DONOR CONTACT INFORMATION

educating students to shape their lives, their
professions, and their societies.

Name(s) _ _ _ _ _ _ _ _ _ _ _ _ _ _ __
as it should appear in universitypublicalions
Address _ _ _ _ _ _ _ _ _ _ _ _ _ _ __

Grand Valley will send a letter acknowledging

City _ _ _ _ _ State _ _ Zip _ _ _ _ __

your gift to the person(s) you specify. In
Please send acknowledgment of this gift to:

addition, we will send you a receipt for your

Gary Van Harn
436 Ethel Ave. SE
Grand Rapids, Ml 49506

donation, and list your name in the Grand
Valley University Foundation Annual Report,
unless you request to remain anonymous.
Your gift will be used as you advise, or

GIFT INFORMATION

applied as befits the occasion of your gift.

I wish to contribute$ _ _ _ _ _ _ _ _ _ _ __

D

Enclosed is my check payable to
Grand Valley University Foundation

D

Please bill my:
D Visa
AMEX

For more information please contact:
University Development
Grand Valley State University

•

D MasterCard
D Discover

Name on card _ _ _ _ _ _ _ _ _ _ __

301 Fulton St. West
P.O. Box 1945

Grand Rapids, MI 49501-1945
(616) 331-6000

Card# _ _ _ _ _ _ _ _ _ _ _ _ _ __
Expiration date _ _ _ _ _ _ _ _ _ _ __
Signature _ _ _ _ _ _ _ _ _ _ _ _ __

universitydevelopment@gvsu.edu

Or give online at www.gvsu.edu/giving/Ford

www.gvsu.edu/giving

Contributions are tax deductible by law.

�</text>
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              <elementText elementTextId="822224">
                <text>A pamphlet encouraging people to donate to the LGBT Resource Center Endowment in honor of Milton E. Ford's death. A section for sending donations is included. No printed date on the document, assumed to be from 2014 after the death of Milton E. Ford.</text>
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                    <text>In Memoriam:
The Reverend Dr. Arie R. Brouwer, 1935-1993
Article by
Richard A. Rhem
Minister of Preaching and Theological Inquiry
Christ Community Church
Spring Lake, Michigan
Published in
Perspectives
A Journal of Reformed Thought
December 1993, pp. 7-8
Dr. Arie Brouwer died at his home in Teaneck, New Jersey, on October 7, 1993.
Arie had served in pastorates in the Reformed Church in America before moving
to executive positions in the RCA denominational structure from 1968 to 1983,
holding the top leadership position, General Secretary, from 1977 until he moved
to Geneva, Switzerland, to serve the World Council of Churches as deputy general
secretary in 1983-1984. He returned to this country to assume the position of
general secretary of the National Council of Churches, which he held from 1985 to
1989.
Arie had been asked to reorganize a failing, faltering National Council of
Churches. Yet, as is often the case, the call for reform encountered strong
opposition from entrenched power blocs with vested interests in maintaining an
inviable status quo. In a speech before the governing board of the NCC, Arie
dared to “speak truth to power,” setting forth his vision for the council's future
through the restructuring he had been mandated to effect. With the governing
board deadlocked and movement toward reconfiguration at an impasse, Arie
resigned his position.
Arie was sad at this turn of events but never doubted that he had done what he
was charged to do—and, failing to effect the necessary reforms, he would not have
been content simply to manage an institution in a maintenance mode, for the
ecumenical vision of the Church of Christ was the passion of his life.
That same passion plunged him into a new effort for justice and peace.
Recognizing the critical nature of the Middle East conflict, Arie established
Middle East Peacemakers. His hope was to lift the issues that divided Jew and
Muslim, Israel and Palestine and the Arab states, in order to build bridges of
reasoned discourse and understanding.

© Grand Valley State University

	&#13;  

�In Memoriam: Rev. Dr. Arie R. Brouwer

Richard A. Rhem

Page 2	&#13;  

And then in December of 1992, Arie was diagnosed with a serious cancer. During
the struggle against the disease that finally took his life, he wrote several journal
pieces that he shared with a circle of friends and that will soon be published by
the World Council of Churches. In one entry he was asked what his faith meant to
him in the midst of his illness. He responded:
Long ago Horace Bushnell argued that children growing up in the church
should never know themselves to be “other than a child of God.” That has
been my experience. I recall it now in the hymns I especially treasured at
various stages of my life, “Jesus Loves Me,” “What a Friend We Have in
Jesus,” “God of the Prophets,” and “God of Grace and God of Glory.” From
love through service to justice and hope, my whole life has been a love
affair with God. I do not intend to give that up just because I have cancer.
My last visit with my friend Arie Brouwer was on July 8 of this year in company
with another mutual friend of college and seminary days, Dr. John Richard
deWitt. For us all it was a sacred time as we reminisced and reflected together on
the diverse ways of our pilgrimages. At one point I suggested that while our ways
had become diverse over the years, we yet shared something very deep for we
knew that we would each face our final moments in the same way, trusting the
good and gracious God. There was a nod of agreement among us,
acknowledgment of that deep trust that undergirded us all.
It was a difficult parting. I was so poignantly aware of the wealth of experience,
insight, wisdom, and gifts of leadership possessed by my friend, now a ghost of
himself. He had so much to give to the church in these days of faltering structures—and to the world with whose presidents and prime ministers he had conversed. Three weeks before his death the event of the accord between Israel and
the Palestinians energized him with hope and with a sense of what was now
necessary in order to effect a lasting peace.
Death came with a good deal of suffering, but finally as the strains of Handel's
“Hallelujah Chorus” came to a close, Arie Brouwer bade good-by to his beloved
wife, Harriet, and his daughter, Pat. He closed his eyes and moved from life
through death into the presence of the Lord of life. Arie Brouwer has left us with a
model of one who was a faithful servant of Jesus Christ, a fearless leader and
spokesperson for truth and justice, a believer whose hope was undiminished in
the face of death. His legacy is ours to examine and to act upon. We have lost a
significant leader, but the years and fruit of that leadership will not be lost.

© Grand Valley State University

�</text>
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0-@(t&gt;'&lt;J
In Our Own Words
A Journal About Women
Seeking articles, short fiction, poetry and personal reflections
We are preparing for the upcoming issue of In Our Own Words: A Journal About
Women, which marks the tenth anniversary of the Grand Valley State University
Women's Center. We are looking for all perspectives - whether you are student,
faculty, staff, parent, activist, athlete, artist, or advocate - we want to hear from
you!
In Our Own Words encourages creativity and provides a medium for women's
perspectives to be heard. The journal celebrates and is dedicated to the voices of
all who care about women and gender equality. Submissions will be considered
for their diversity of thought and ability to spark conversation.

For questions, contact the Women's Center by phone at (616) 331-2748 or e-mail
at womenctr@gvsu.edu with "Journal" in the subject line. You may also stop by
the Women's Center at 1201 Kirkhof Center.
·
Please include a short author's note at the end of your submission. This can be a
sentence or two describing your motivation for writing/ submitting the piece(s).
Please submit no more than three pieces of your work. Essays, poetry and short
fiction are all welcome, although we may not have space to print pieces over
4,000 words.
Submissions are accepted by e-mail only. Please save in a word document, with
"Journal" in the subject line, attach to e-mail and forward to:
w omenctr@gvsu.edu
Deadline: February 14, 2012

@
GRANDVALLEY
STATE UNIVERSITY
WOMEN'S CENTER

1 Campus Drive 1201 Kirkhof Center, Allendale, .Ml 49401-9403
Phone: 616-331-2748 Fax: 616-331-2965

�</text>
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                    <text>In the End, God
Text: I Corinthians 15:28
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Advent I, December 4, 1988
Transcription of the spoken sermon
In the year of our Lord 1988 and the fifty-third year of my life, I finally got fired.
And I think congratulations are due. Well, I didn't really get fired, but I did lose
my job. Well, I actually took the initiative to remove myself from the teaching
position at the seminary at the conclusion of this academic year. And I did that as
a consequence of my feeling that my remaining there could have serious
consequences for the seminary. Actually, I went to the Exec. Comm. and asked
them simply to agree to my demise at the end of this year in order to avoid what I
felt would be a serious conflict that would be damaging to the seminary. You
should know that I did have more than enough support on the Exec. Comm. to be
sustained and supported, but that probably would have been unwise and I judged
that it was better to yield this round than to exacerbate the situation. For those
who made the move upon me, being frustrated because they have a sense of being
outside of power and disenfranchised, were they not successful this time, they
would only have accelerated the move on the seminary.
The controversy arose because of an article that I wrote in the theological journal
of the Reformed Church called Perspectives. I have a couple of issues here. You
perhaps know that I am on the board of editors of this theological journal. It is a
journal of modest proportion. It is mailed to all pastors, college and seminary
faculties, people in leadership positions in the Reformed Church, college and
university libraries, and other persons who might desire to be on the mailing list.
We have a circulation of about 4100, and its founding three years ago was for the
purpose of stimulating theological discussion and thought within the Reformed
Church, to push the limits a bit, to stretch the Church, to seek to nudge the
Church forward in its theological endeavor, and to create a forum in which the
leadership of the Church could exchange views and reflect together on the nature
of the faith in the context of the contemporary world. Being a part of this editorial
board has been a great experience for me, because it has given me the
opportunity of writing and bringing to expression many of the things that I have
worked through over the years, things which I preach, things which I have shared
with you. I have written nothing that I haven't first preached here, so you
wouldn't have any surprises, but apparently there were some surprises out in the

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larger Church, which doesn't surprise me. But let me give you a little overview of
how we got to this point.
It was five years ago that you gave me the opportunity to go on Sabbatical and to
do some serious study. I began that experience by going to the University of
Michigan for two days a week to be with Professor Hans Küng, the Catholic
theologian. I was admitted into a seminar with him on Tuesday afternoon, and on
Monday nights he delivered lectures which have subsequently been published
under the title Eternal Life?. In those lectures, he dealt with all of the questions
of The End, the questions concerning the “last things.” He dealt with the neardeath experiences of those who have seemed to move into death and then back to
life; he dealt with the great religions of the world and how they answered these
ultimate questions; he dealt with the Old Testament and with the New
Testament, the biblical record of resurrection, and questions of judgment, of hell,
of purgatory and of full redemption.
The University of Michigan is a vast institution of higher learning and it is a
largely secular institution. There is a one-half time professor who has a half-time
secretary who runs a Program on Studies in Religion. That's it. For the rest, that
vast university is totally secular in its endeavor. There was some pressure on the
university to take more seriously the whole field of religion, and Hans Küng was
the first world-renowned lecturer brought in for a term in a new program that has
brought others in the wake of that first year. It was a privilege to be with him, and
as I listened to him on Monday nights deliver these lectures on themes of death
and hell and resurrection, judgment, purgatory, I was amazed that the vast
Rackham Auditorium was filled and sometimes filled to overflowing. There were
students and faculty, the total academic community drinking in these learned
discourses on these questions, sitting for an hour and a half to two hours to a
lecture read with a heavy, Swiss-German brogue. And I said to myself, people are
really interested in questions about the End. I admitted to myself that I hadn't
really dealt with them in depth. You can preach pretty much your whole ministry
and avoid some ticklish subjects. Just talk to me about it, I'll tell you how you do
it. It was a moment for me when I recognized that these questions were very
much a part of the secular person's agenda - that there were questions in the
depths of the human person, existential questions about life and death, that
people wanted to talk about and have some light about.
So, I came back that very Fall, Advent season, exactly five years ago today,
December 4,1983, and preached for the first time in this area. The Season was
Advent when our focus is again the coming of the King and the End, and I
preached on the double-image of the End, heaven and hell. I continued to think
about it and study. I didn't really address it again in the pulpit until Advent, 1985,
and then I did so seriously, with three messages - “Life Hereafter - Wishful
Thinking?,” “The Images of Heaven and Hell,” and then the sermon, “Why I
Believe in Purgatory,” which was a strange sound in a Reformed church. But, it

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began to raise the questions that I was thinking about and we thought about
together.
The board of editors of Perspectives, of which I am a member, meets twice a year
in a kind of “think tank.” It's a wonderfully stimulating experience. And we try to
determine what's going on in the world, what's going on in the Church, what the
questions are, what the issues are that need to be addressed. How can we move
the Church along in its own responsibility to translate the Gospel in the present
age? In those discussions, I am sure that my experience with Küng and my
conviction about the importance of these last things was a part of the mix that
issued in the determination to have an issue on Purgatory. I have it here.
“Purgatory-a Fresh Look at the Final Transformation of Life,” January of 1988. It
was just a scholarly dressing up of the message I preached in 1985. We only got
one response, I think. One person said you don’t have to send the journal
anymore. For the rest, no reaction. Purgatory in a Reformed Church journal - no
reaction? Maybe the Church is dead. So, as we came together again and
continued to plan our issues we were talking about the triumph of God's grace,
the covenant of grace as it is rooted in the Old Testament and finds expression in
Jesus Christ, I think it was probably Gord's brother, Jim, who is our editor, who
said to me, “Why don't you write an article on the covenant of grace and the
triumph of grace,” and so I said, “Okay.” Over the years I have been working
through this material theologically and biblically. Last spring as we were about to
make our major plunge with our capital funds drive, I was so concerned during
Lent and Easter not to become a promotional institution, but to make sure that
our decision to move forward would be rooted in our understanding of who we
are as a people of God.
I put together a series for Lent and Easter very carefully. It was the major
occupation of my winter vacation, and in March I preached a sermon simply
entitled, “Universal Salvation” based in those chapters 40 to 55 of Isaiah and the
Letter to the Ephesians and the Gospel of John. In that biblical study, in my
theological reflection, I was becoming more and more convinced of the universal
triumph of the grace of God, that what God began in the beginning, God would
bring to consummation in the End, that the creation that had gone awry, would
be reclaimed by the God Who would not give up until there was a conquest by
love of all of those set in opposition against Him. It was in the sharp focusing of
that, and then the series this summer on the foundations of faith and the
understanding of the covenant of grace, that I came to the clarity that issued in an
article in the September issue called “The Habit of God's Heart,” the habit of
God's heart being to save.
Well, if in January Purgatory didn't percolate a purr, in September, the
suggestion that we might be able to close hell down caused a sharp reaction. Now,
you have to understand that there was a theological issue here, and there were
those that were concerned about that issue, but the larger picture concerned a
growing discontent with some things at the seminary. Those things didn't really

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involve me, except that as I had been on the board for a number of years before I
went on the faculty and had tried to push the seminary in the direction that I felt
it should go; but the issues that were a source of growing discontent were not
really my issues at all. But, I, with my article, threw a spark into a room loaded
with fumes, and it exploded. I gave, with my article, my suggestion of the triumph
of God's grace, an understandable, easy-to-grasp handle by which various
disparate elements galvanized in a move on the seminary. It was, as I said a
moment ago, my best judgment that the way to defuse that move on the seminary
was to remove myself as an issue because my brothers in the faith were playing
hardball and the threat to withhold funds from a small denominational school is
a rather powerful weapon. You can be “dead right.” So, I simply felt that if I
removed myself, the seminary would not be in jeopardy and we would not
exacerbate the controversy, but be able eventually to recoup and hopefully regain
the initiative. You have to understand that there was sufficient support in the
Executive Committee to sustain me. I asked them not to, so in a very real sense, I
didn't get fired, but I have lost my job.
Now, that's a little bit of background. There are a couple of things that I want to
say about that. The first is that through this experience I have been wonderfully
supported. I have been supported by many people out in the Church who have
written, who have spoken to me, who are grieved by what has happened and who
have encouraged me. I have been marvelously supported by this community of
faith. The Personnel Committee, Consistory, and right across the board - all of
you who were aware of it have been forthcoming in your expressions of trust and
confidence and love, and for that I am deeply grateful. I have not felt isolated,
alienated or alone for one moment.
I also want to say that this is a wonderful place to be able to come back to. Going
through this experience I learned that at the seminary they really thought that I
would eventually slide down there. Because I think, there no one can believe that
someone would choose to be the pastor of a congregation if one could be a
professor in the seminary. I tried to be clear when I went there, but I don't think
they really believed me. But, for me to remove myself from there and to be here
again fulltime is a bright prospect. I enjoyed the teaching very much. I really
enjoyed the engagement with the class. But, I have been stretched, and I have
been dissatisfied with my inability to do everything here I have wanted to do in a
pastoral way. You have not complained; you have been gracious and supportive.
But, I have not been satisfied. I was trying to do probably too much and I am not
content simply to appear here on Sunday and to be incomprehensible and
disappear on Monday and be invisible for the rest of the week. I want to be here,
and so I am grateful for the fact that I can return in full power to this place.
But, where do we go from here? There's never simply a going home. It cannot be
just “business as usual.” And I want you to reflect with me about what this
experience says to us as a community of faith. I have encountered the ugly face of
the Church. I have run head on into the defensiveness, the tearfulness, the

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experience of threat, which is so much a part of so much of the Church. It's not a
pleasant picture. And I am convinced that as Christ Community we must not
retrench, we must not recant nor repent. We must not back down. We must
become more of what we have been trying to become over these many years. I am
convinced through this experience that far too many pastors stop thinking when
they get out of seminary, and probably don't engage in serious theological
wrestling beyond those years. It has become obvious to me that to engage in indepth theological discussion in the Church in general is almost impossible. The
reaction of fear, defensiveness and threat is so strong that one does so at one's
risk and peril.
That tells me that Christ Community must not be less, but more of what we have
become. That it is incumbent upon us to be a community that continues in that
which has been our aim for eighteen years to combine intellectual integrity and
evangelical passion: to bind together mind and heart, to be fully convinced of the
glorious gospel of the grace of God in Jesus Christ, to be totally at home in this
present age and day in this world translating the gospel for the last decade of the
20th century, preparing for Century Twenty-One with hearts full of hope, with
confidence and with joy. It seems to me that what we have to become is even
more of what we have been - a model, an island, if you will, a concrete, tangible
community of faith in this place where we live out the gospel, where we incarnate
the grace of God. We can become even more of a stimulus than we have
heretofore. It is obvious that out in the broader structures of the Church one
walks at one's peril. But, here, where we are in full trust and love in community,
we can think together, reflect together and find new ways, other avenues, for
impacting the larger Church. I think we cannot be content simply to have a good
thing amongst ourselves. I think we must seek to continue to create here a
community of faith that incarnates the gospel and that becomes a translator of
the tradition in such a way that it may impact our day and our generation, and
thereby become a stimulus to the whole Church.
How can we do that? Well, I'm not sure, but there must be some ways, and I
invite you, with me, to think about how as a local congregation we can have a
larger vision and a greater mission. It's not an accident that all of this stuff was
born in Advent, for Advent is the season in which we celebrate that the King Who
came is the King Who is coming. It is the season in which we celebrate that the
Kingdom inaugurated in Jesus' first coming is a Kingdom that will come to its
consummation in the fullness of time. It is the season in which we think about the
End, in which the last things come into sharp focus for us.
John A. T. Robinson, a rambunctious bishop in the Church of England, now
dead, was one of those people who was always stretching the Church, and he
wrote a little book some years ago, In The End, God, in which he suggested that in
a secular age the entree to the secular person with the gospel of Jesus Christ may
well be through the avenue of the questions concerning the End. As I found at the
University of Michigan in the secular campus, people, whether they were related

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to the Church or not, still have some kind of haunting question in the midst of
their being about what it means to live, what it means to die, and what there is to
look forward to beyond. What is the meaning of life; what is the meaning of
history; whence have things come; whither are things going; and what does it
mean to me here and now? I am convinced that when that impacted me then, I
was right. Robinson says that is the very avenue through which to approach the
secular age.
The world is secular. The Church isn't doing it. Look around you at congregation
after congregation after congregation! Friends, it's survival. It is maintenance
mentality. There is no real dent on the modern age. There is no real mission, no
real thrust, no real penetration. It is the reiteration of ancient thought forms, of
classic statements of doctrine that in their own time of formulation were historic
statements that impacted, but have become mere empty slogans in our day. How
do we say Jesus Christ today? How do we spell hope today? How do we bring joy
today?
Well, the season of Advent is the season in which those very questions occupy us,
and we have a message. It's a biblical message. Isaiah the prophet lived in the
midst of human darkness and anguish. He lived in human situations where
infants died in infancy, and where old men failed to fill out their days. He lived in
the midst of human tragedy where people built houses and never lived in them,
planted vineyards and never harvested them. He saw a day coming when things
would be different. He saw a new world, a new heaven and a new earth. He saw
the day when the lion and the lamb would lie down together and when they
would not hurt or destroy in all God's holy mountain. He lived by a vision; he
believed in God, the God of covenant grace.
Paul knew that, and he was encountered by Jesus Christ, the risen Christ, and he
was convinced the Jesus of Nazareth, crucified, had been raised by the power of
God. He wrote to the Church in Corinth: “If Christ is not raised, you are yet dead
in your sins. But, as a matter of fact, now is Christ risen from the dead, and as in
Adam all died, so in Christ shall all be made alive, and he will reign until he has
subjected all rule and authority and power and finally the last enemy, death itself,
and when Jesus has subjected every rule and authority and power set in
opposition to God and His Kingdom, then he will yield up the Kingdom to God
and the Father, and God will be all in all.” Or as the RSV has it, “Then God will be
everything to everyone.”
Well, I've got a lot of questions about that. There are a lot of things I don't
understand. There's a lot of Bible to bring into dialogue. There are many
mysteries that elude my insight and understanding at this point. But, this I'll tell
you. I am gripped by the good news of the triumph of the grace of God. I don't
know how, but I believe that God will be all in all, and consequently, I am saved
from despair even now in the face of the historical scene because Jesus reigns,
Jesus is Lord. And I am saved, as well, from a kind of superficial optimism that

© Grand Valley State University

�In the End, God

Richard A. Rhem

Page 7	&#13;  

fails to reckon with the present opposition to the Kingdom of God. Saved from
despair, saved from superficial optimism, by faith I believe in God.
I don't believe that the kingdom will fully come and God will be all in all because
there is something wonderful about human nature, that there is some kind of
potential in the human person that through the evolutionary process will blossom
into full bloom. I don't believe we have it in ourselves; I don’t believe that there is
some seed of perfection in history; I don't believe that this old world can be
transformed through any human possibility! But, I believe in God! And I believe
that God, in His grace, has intervened in our time and our space, and I believe
that God's triumph of Grace will be the realization of His purposes of love and
thus in the face of the darkness of this world I can bring light, and in the face of
the futility of this world I can bring hope, and in the face of the despair of this
world, I can bring joy - because God will be all in all.
I don't know how. I don't know when. But, I believe that, and that's the Advent
hope; that is the vision; that is the dream and we can trust God for it. And in the
meantime, live as a community of graced and forgiven people, full of love and
care for the world, being here a beacon light, looking for the day when salvation
will be brought to earth's fartherest bound. Thanks be to God who gives us the
victory through our Lord Jesus Christ.
Let us pray.
Our Father, our understanding is so small; we only see as in a mirror dimly, but
we believe the day is coming when we shall see face to face. We only know in part,
but we believe the day is coming when we shall know, even as we are also fully
known. And in the meantime, we know that faith and hope and love abide. And in
Your love, we rest, clinging by faith to the promise, with hearts filled with hope,
through our Lord Jesus Christ. Amen.

Reference:

Richard A. Rhem, “The Habit of God’s Heart,” Perspectives, September, 1988.

© Grand Valley State University

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                    <text>In Face of Mystery
Text: Job 23:3; Romans 8:38-39
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 5, 2000
Transcription of the spoken sermon
Life is a mystery and we live this curious existence before the face of a Mystery,
before the face of God, for God is Mystery. Beyond all of the images and all of the
intuitions that we have, God is beyond all of that, and so, our human existence
and the God of our life are all bathed in mystery.
Job, that epic poem that so powerfully presents the struggle of or the question of
why the righteous suffer, in the passage read this morning, cries out, “Oh, that I
knew where I might find God!” And how many of us haven’t cried the same at a
time of crisis or a time of grief or a time of loss, a time of anxiety? “Oh, that I
knew where I might find God!”
Paul, of course, knew the struggle, too, if you take the paragraph I read from the
eighth chapter and put it in context, you would find that Paul was talking about
the struggle in the seventh chapter, that famous passage about the flesh and the
spirit, what he wills to do and what he ends up doing and who will deliver him.
And then the eighth chapter talks about the spirit and about creation as though
creation is bound and straining, yearning for release and freedom. And then he
comes to that marvelous conclusion to the eighth chapter with the affirmation
that nothing will separate us from the love of God in Christ Jesus our Lord.
Job, at the end of that passage I read, said, “When God has tried me, I will come
forth.” There is the intense struggle with the mystery, the mystery of suffering or
the mystery of loss or the questions of meaning, the intense struggle, and then
the trust, the affirmation of trust in the teeth of the struggle, as it were, a resting
finally in the love of God from which we will not be separated.
It seems that the mystery of life comes to its sharpest expression in that
relationship of our body to our mind or our spirit. At that point of human
consciousness, I become conscious that I am. I become conscious that I have a
body. I am not a body, period. I am and I have a body, and I am not apart from
the body. I become conscious of that mind, matter, dualism that marks my
existence, and that is such a mystery.

© Grand Valley State University

	&#13;  

�In Face of Mystery

Richard A. Rhem

Page 2	&#13;  

This message for this day was spawned on the day I left my sister who died in
August, left her for the last time, knowing that it might be the last time, and
indeed, it turned out to be the last time. All the way home I kept thinking about
the fact that here we talked together, we sat on the edge of her bed together, she
was fully cognizant, fully alive, fully conscious. We could laugh together about
family stories and weep together about the inevitable end, but there we were
together in all of the normalcy of a human relationship, a family tie and bond,
and as I left there knowing that it may well be the last time, I thought, “What a
mystery.” And sure enough, the next time I saw her was in the casket where the
shell was there. I wouldn’t have mistaken her ever. It was Lois. But not. The
matter was there, the spirit was gone.
What happens when the spirit which doesn’t exist apart from the matter, which is
the host, ceases when the host ceases? We know from all sorts of studies and
human experience that the matter, the body can be so racked with pain that it can
drown the spirit. We know that the testimonies of drug addicts say that the
tissues of the body can scream so loudly that the spirit is lost, it’s captive, it’s
submerged, it’s drowned. Those who deal in human torture tell us that every
human being has a point at which torture will break the spirit. Torture applied to
the matter can submerge the spirit. It’s a mystery, isn’t it?
I’ve been with people on a number of occasions at the moment of their last
breathing and it’s always different, of course, but where there is someone who is
with you, conscious, cognizant, alive, and then in a moment gone - what a
mystery. I think that you and I might have been given a sneak preview into where
things are going in the future with that wonderful person in our midst last week,
Huston Smith, who is probing the edges of that which lies beyond the
possibilities and capability of science, suggesting from what has come to light in
science itself that Spirit may not only be hosted by matter, but Spirit may
generate matter. Thus matter is generated by Spirit, indwelt by Spirit, and,
finally, Spirit departs the matter that was its host.
In the best of scientific probing and religious wrestling there is the possibility in
our day that we may be coming ‘round to where the dogmatisms of a rigid
supernaturalism and the dogmatisms of a scientific reductionism may be
transcended. In Huston’s words, there may be “light at the end of the tunnel,”
where these two great human enterprises that have been in such adversarial
relationship may be coming to a time when we will be able to at least give
expression to that mystery that we are in the face of that Mystery that is God, and
which will enable us to pursue the scientific endeavor with integrity, live with
critical rationality, but also with a trust that is grounded in that reality, that we
may come to see that spirit enlivens matter and then moves on in that cosmic
journey, that evolutionary process to whatever lies beyond.
We may be coming to a point where these great human enterprises will enable us
to not block out the light from any direction, but with good heart, with

© 2013 Kaufman Interfaith Institute and Grand Valley State University

�In Face of Mystery

Richard A. Rhem

Page 3	&#13;  

intellectual integrity and human passion, to rest in the wonder that is life now
and hope in that which is yet to come, a journey into the Holy One, into eternal
light which would enable us with good heart to use the words of the poet, those
we’ve loved and lost a while, those who have gone on before us, but in whose
train we shall follow, for we move from light and life through death to light and
life beyond our fondest dreams. Thanks be to God.

© 2013 Kaufman Interfaith Institute and Grand Valley State University

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                    <text>In the Holy Spirit: Butterflies Are Free
From the series: I Do Believe
Scripture: Exodus 34:29-35, II Corinthians 3:1-4:2
Text: II Corinthians 3:17
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Pentecost, May 26, 1996
Transcription of the spoken sermon
Butterflies are free. I do believe in the Holy Spirit, and I believe that the Spirit is
the Spirit of God, the Spirit of freedom. For Pentecost 1996, for Christ
Community Church, the butterfly is an appropriate symbol. It's an ancient
symbol in the Church for the resurrection because of the transformation, the
metamorphosis that it goes through from the caterpillar, the cocoon, to the
butterfly - this magnificent little creature that goes aloft and catches the wind
beneath its wings. As I thought of Pentecost 1996, Christ Community and a whole
new world before us, I thought of the butterfly, a symbol of resurrection, the
butterfly that soars with the wind beneath its wings, linking Easter and Pentecost
and launching us into the future with great faith, unafraid.
We celebrate Pentecost as one of the historical festival days of the Church and, if
you only had Luke, you would think that this thing just unwound, progressed
rather naturally and smoothly. There was Israel and there was Jesus. Death,
Resurrection, Ascension, Pentecost, Christian mission, world mission - all of it
very smooth, just moving along according to the plan and purpose of God.
Wrong! For one thing, if we had only John's Gospel, we'd celebrate Easter and
Ascension and Pentecost all on the same day. That's all John knows. He speaks
about it all in one package. But, Luke began to see that the early return of Jesus
just wasn't very early. Nothing was happening, as we have noted recently. That
Messiah who was crucified and raised and brought into the presence of God did
not return, and Luke began to see a historical perspective. So, in his Gospel and
in the Book of Acts, he gives us the story of Jesus, his death and his resurrection,
and the Gospel ends with Jesus being taken out of their sight. The Book of Acts
begins with Jesus moving into the clouds, and in Acts, Chapter 2, the day of
Pentecost. Well, the day of Pentecost was a feast day, a Jewish feast day fifty days
after Passover, fifty days, then, after our Easter. If we just take Luke's scheme, it
looks like it developed very naturally. The time of progression during that 40-day
period, Jesus verifying his resurrection, his living reality, leaving their midst, and
then the power of the Holy Spirit. That's Luke's nice, smooth, historical scheme.

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Richard A. Rhem

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But, it wasn't that easy, folks. First thing, note that the feast of Pentecost and the
ecstatic experience of those first followers of Jesus was a holy Jewish event. It
was about the God of Israel; it was the Spirit of the God of Israel - these were
Jewish followers of Jesus gathered on a Jewish festival day. Their ecstatic
explosion of power was totally within the context of the Jewish people.
Jesus never intended to found a world religion. The Christian Church was not in
the purview of Jesus. It was a call to Israel to be faithful to the God of Israel and
to renew itself according to the call of Jesus, but not a new movement, so to
speak, but rather, a renewal of that old movement. However, it soon became a
conflict situation. Initially there was great growth among Jewish people. There
was a Jewish Jesus Movement. However, when Jesus didn't come back, there
were Jews who were scratching their heads and saying, "You know, I wonder
whether we should leave all of our great traditions."
Then in 70 A.D. the Temple is destroyed and now there is the Jewish Jesus
Movement and there is the Rabbinic Jewish Movement - which movement will
emerge as the ongoing, continuing Jewish identity? Well, we know from John's
Gospel that the Rabbinic Jewish Movement came into the ascendency, so that to
say that Jesus was the Messiah was to be put out of the synagogue. And since
Jesus hadn't returned and, at the threat of being put out, many said, "Maybe we'd
better stay with what is familiar and what is our spiritual home."
But there was another factor operative. There was a Jew named Paul who had a
vision of the resurrected Christ and a sense of being called to bring the Gospel to
the nations, to the Gentiles. And Paul was powerfully persuasive and very
successful. One of the ironies of this whole development was that it was the very
success of Paul and the Gentile mission that dried up the movement of Jews to
Jesus, because, if the Jews had joined the Pauline church, they would have lost
their distinctive Jewishness. The threat in the 20th century, Jewish people tell us,
is assimilation through intermarriage. But there was an earlier threat in the first
century. If the Jews had followed the Jesus Movement according to the Pauline
conception, there would be no distinctive Judaism today, and would not our
world be diminished without that rich ingredient of the Jewish people? But, Paul
was successful and, therefore, there was a conflict situation in that early Church.
You've got to remember our Gospels were all written after the destruction of the
Temple in 70 A.D. Our Gospels arose in a conflict situation. They were pleading
with Jews to follow Jesus; they were presenting Jesus as the Messiah, the answer,
the Promised One, and they were showing Jesus was the Messiah from citing the
old scriptures, the Hebrew Scriptures. But, there was Paul out among the nations,
the Gentiles, and he was gaining a great many converts. And now you have a
situation where there are Jews who follow Jesus but want to remain distinctively
Jews. For example, James, the brother of Jesus - he was the leader of the
Jerusalem Church, and there are those who think that Luke wrote the Book of
Acts in order to play down the tension between James and Paul. Whoever said

© Grand Valley State University

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Richard A. Rhem

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the Christian Church was kind of a sunny, sweet, sentimental, sickly, kind, loving
bunch? It never has been. There has been conflict and tension, and it was sharp
between Paul and James. James was a Jew, an observant Jew. James followed
Jesus, believed he was the Messiah, and James believed that that message should
be taken to the whole world. But he wanted the whole world to be like he was - an
observant Jew following Jesus.
Paul, too, was an observant Jew. But, Paul had another idea. Paul did not want to
exclude Israel from the grace of God. There are all kinds of statements in Paul's
writings that indicate that it never entered his mind that God was done with
Israel. Paul didn't want to exclude Israel, but Paul wanted to include the Gentiles,
the nations. And he felt that it was his calling to bring the story of Jesus to the
nations. And in so doing, he had to decide - what do I do in Thessalonica or
Corinth or Ephesus or Rome when somebody says, "I believe Jesus is the
Messiah. I would like to become a member of the movement; I'd like to be
baptized." What does Paul do? Does he say to him, "Believe. Be baptized. The
grace of God embraces you"?
Or, does he say, "Believe. Be baptized. Be circumcised. Follow the food laws, the
whole Mosaic Law; be an observant Jew"?
Now, that's not exaggerating the situation, folks. Don't you see it? That's what
James would have said. He would have gone throughout all of the world telling
the story of Jesus, inviting all of the world to come to join the Jesus movement,
but James would have expected that the Gentile become a part of the whole
Jewish religious way.
Paul - and this is Paul's radicality (a lot of things I don't like about Paul, but I like
this about Paul) – Paul could see that the Jewish religious system, its ceremonies,
its rituals, its code of laws, its Torah, its way of life, he could see all of that as both
being from God and not being absolutely necessary. He could see all of that as
being provisional for a time, but he could also see that that was a human
container and that the Spirit of God could create new containers. And so, the
radicality of Paul, the brilliance of Paul was that Paul understood that God could
embrace people beyond Israel as they were without putting them into the
religious structures that had become Israel's way.
That was a brilliant insight. It caused conflict. It put him at odds with James. He
got into arguments in every congregation he founded. In the reading from
Corinthians, for example, he is defending his ministry. He said, "I don't need
letters of recommendation. You, my people, are my letter of recommendation."
(You see, he took a lesson from me; or maybe I learned that from him, I don't
know. Probably so.) He said, "Look, Corinth, people transformed by grace, people
with gifts of the Spirit, this lively, vital, charismatic community - I don't need a
letter of recommendation. You are my letter of recommendation. Because you are
a letter of Christ written by the Spirit on the fleshly table of the heart. Something
new has happened."

© Grand Valley State University

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Richard A. Rhem

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And then he realizes that there are those who are shaking their head, "No. No,
this is not sufficient. These Gentile believers of Jesus are not yet adequate. They
are not yet full-fledged people of God; they are not yet Jews, observant."
So, he said, "Look, you remember when Moses went up on the mountain and got
the Law, the Ten Commandments, and he came down and his face was all aglow?
He put a veil over his face so that people wouldn't see the glory fade away."
Now, it doesn't say that in Exodus. All it says is he put a veil over his face in order
that people might not be afraid of that shine, that glow. But, probably somewhere
along the way there was a Jewish Rabbi scholar who made some comment about
maybe Moses put his veil over his face so they wouldn't see when the face didn't
shine as much - that doesn't matter. It's pretty clear what's operating here. Paul
says Moses got the Law from God, the only God there is. He got the Law, the true
Law; he got the true Word. He came down from that mountain and his face was
shining because he had been in the presence of God who is Light. Then he says he
put the veil over his face because that shine was only skin-deep and it started to
fade, and Moses thought, "If they see the glory fade from my face, they'll think the
glory is fading from the Law," so he put a veil over.
And then Paul says, "You know, that reminds me. That's exactly what's
happening to my Jewish brothers and sisters today. They read their own
scripture, they read Moses and it's like they got a veil over their face. They read it
and they don't understand it. They read it and they don't believe it. They read it
and they can't see it. Hardened hearts, dull minds, veil over their face. Why don't
they read it? Why don't they see it? How can they be so dull? Moses was of God.
Moses' light was of God. That truth was truth, indeed, but it was partial, it was a
lesser splendor, it was a step on the way but it wasn't the absolute and the end of
all."
Paul says, "Don't you see that with Jesus, God has done a new thing? With Jesus
there is a brightness and a fullness and a splendor and a glory such as Moses
never, ever conceived of! Don't you see that Moses got light from God, reflected in
skin-deep glow, but we, beholding Jesus, not beholding Torah, we beholding
Jesus are transformed into Jesus' likeness from one degree of glory into another?
Don't you see that what we have in Jesus is so much more?"
Well, James said, "No. Not really."
James said, "Paul, if you have your way, there will no longer be a distinctive
Jewish tradition. If you have your way, there will be no ongoing, distinctive,
observant Jewish people. I agree with you about Jesus; I agree with you that God
was in Jesus, all of that. But, I don't agree with you that it is enough simply to be
graced by God through Jesus without all of Moses."
Paul said, "You're blind."

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Richard A. Rhem

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And James said, "You're radical."
Paul said, "What must I do?"
And James said, "You're out of here."
You see, who was right and who was wrong? Is it really an issue of right and
wrong? Is it necessary that I say that Paul was right and therefore God was done
with Israel and the Christian Church becomes the New Israel and supersedes
Israel? You know what that kind of thinking leads to? That has led to the
triumphalism of the Christian Church; it has led to anti-Semitism; it has led to
the Holocaust; it has led to pride that has divided the world and has made the
world a hostile place – that kind of spirit.
Why can't I just say, "Paul, you had a vision. Paul, through you the God of Israel
was brought to the nations. Bless you, Paul! Paul, you could see that human
religious structures, human religious rituals, humanly systematic formulated
doctrines are necessary and important and useful, but provisional and temporary
and never absolute."
Why can't I just say, "Paul, bless you for that freedom. Bless you for seeing that
new times demand new human containers," without having to say to you
somehow or other, "If you don't follow me, James, you're out. And James, James,
could you bless Paul? Could you be content to say, 'I'm the guardian and the
caretaker of a true and ancient and precious tradition. Bless you, Paul. Take its
wonder and glory and truth, and if you insist, its greater glory, and bring it to the
world. Because Paul, when you talk about Jesus, you're talking about the Jesus of
the God of Israel. Paul, when you talk about the Spirit, you're talking about the
Spirit of the God of Israel. Consequently, Paul, we are not competitors. We are in
the same business, for God's sake!'"
Paul - thank God he saw the relative, provisional, historically conditioned, partial
adequacy of every human structure, liturgy, doctrine, and he saw the Spirit of
God as always out ahead, blowing where it will, shattering forms, creating new
containers, and embracing an ever-greater circle of the children of God. The likes
of us who, as he says a bit later in the fourth chapter, have seen the light of the
glory of God in the face of Jesus. But the likes of James who saw the glory of God
in the Torah found his fulfillment in walking the way of Moses.
Well, I would have been on Paul's team. I think I like James better, but I would
have been on Paul's team. Paul's kind of radical; revolutionary people are not
always the kind you want to invite to dinner. It's a lot more comfortable with the
caretakers and the guardians. But some people are called to probe the frontiers,
to find the new containers and to praise God in ways not yet conceived of. Not a
new God. Not a novel idea. Continuity with the old, but tradition as the
instrument of continuity and change, because in our present human existence
there is no absolute, no absolute certainty.

© Grand Valley State University

�In the Spirit Butterflies are Free

Richard A. Rhem

Page 6	&#13;  

Dear friends, there's risk, but there's also wonder - the wonder of a freedom, the
freedom of the Spirit of God. Paul says, where the Spirit of the Lord is, there is
freedom. Butterflies are free. And so are we.

© Grand Valley State University

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              <text>Isaiah 60:1,3, John 1:9</text>
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          <name>Location</name>
          <description>The location of the interview</description>
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              <text>Christ Community Church, Spring Lake, MI</text>
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        <name>Dublin Core</name>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>KII-01_RA-0-19920112</text>
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            <name>Date</name>
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                <text>1992-01-12</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>In the One Light That Enlightens Us All</text>
              </elementText>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Richard A. Rhem</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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                <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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            <name>Subject</name>
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                <text>Clergy--Michigan</text>
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                <text>Reformed Church in America</text>
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                <text>Christ Community Church (Spring Lake, Mich.)</text>
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                <text>Sermons</text>
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                <text>Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/</text>
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            <name>Language</name>
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                <text>eng</text>
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            <name>Type</name>
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                <text>Sound</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>A sermon given by Richard A. Rhem (Dick) on January 12, 1992 entitled "In the One Light That Enlightens Us All", as part of the series "God With Us", on the occasion of Epiphany I, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 60:1,3, John 1:9.</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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              <elementText elementTextId="1029094">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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