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                    <text>{RS.VP.}

�Name _____ _________________________________
Address _ _ _ __ _ _ _ _ _ _ ___ City _ __ __ _ __ State __ Zip _ _ _ __
Phone ( __ )

Email address _ _ _ _ _ _ _ _ _ _ _ _ _ _ __

0 I/we would like to reserve
___ general tickets ($3o each- $35 at the door)
___ student tickets ($10 each for current GVSU students)
0 I/we are unable to attend, but please accept my contribution of O $~5 0 $50 0 $_ _ _ _ __
Method of Payment
0 Pay by credit card by calling (616) 331 - ~748 or online at www.gvsu.edu/womeILcen/.
0 Check or money order payable to Grand Valley Women's Center.
Guest's

a mes

The Women's Center is a part of Grand Valley Stale University, a non-profit, educational organization . CaU (6 16) 331 - 2748
if you require special assistance or accommodations. Visit www.gvsu.edu/ wome1Lcen for more information .

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                  <text>Digitized from collections at the Rainbow Resource Center (formerly the Milton E. Ford LGBT Resource Center), Women and Gender Studies Department, Women's Commission, and  Gayle R. Davis Center for Women and Gender Equity.</text>
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                    <text>William James College Interviews
GV016-16
Interviewer: Barbara Roos
Interviewee: Ingrun (Inge) Lafleur
Date: 1984

[Lafleur]

A few weeks ago, Adrian Tinsley asked me to be a consultant for their general
education program at Glassboro, where she is now provost. And during my day's
activities we both noticed that a lot of my rhetoric and a lot of my behavior and
actions were really reminiscent of and greatly influenced by my days at William
James College, where I was a faculty member from nineteen seventy-two to
nineteen eighty. And in nineteen eighty I became Dean of General Studies at
Stockton State College in New Jersey. And now I'm Associate Vice President for
Academic Affairs at the State University of New York College at Plattsburgh,
which is a beautiful, magnificent campus in the Champlain Valley, near the
Adirondack Mountains and the Green Mountains of Vermont with Montreal
nearby. And it has a really exciting faculty and student body. And many of the
things that I do here are directly related to my work at William James. I remember
a lot about William James, and I remember some of the things that I do not use
anymore, but I also remember the things that I have carried with me since those
days and have become a part of me. I think our days at William James were very
intense. Everything seemed to be important, everything mattered, everything was
related to everything else. And it was very important to be trying out new things,
to have alternative perspectives, to be socially conscious. There was a sense of
the importance of community, of doing things together, of relating one's work,
and someone's life, and one's personal life, to one's work life and public life as
well. Some of these things, I guess, I have since discarded. For example, I no
longer think that everything matters. I tend to prioritize in order to concentrate
and conserve my resources. And that may be a function of being older. I have
also come to the conclusion that everybody does not have to be in on deciding
everything, but it's important for everyone to know and to help decide who
decides what. And I think I've got a more critical view of both the counterculture
days of the nineteen sixties and seventies, and also a more critical view of
socialism, although it is still one of the foundations of my beliefs and behavior. I
also wish that Grand Valley hadn't felt ambivalent about William James College. I
think that if Grand Valley had put William James on center stage that it, too – like
Evergreen State College or like Brown – would continue to be thriving because
some of the things that we did at William James are continuing at institutions
throughout the country. I do not think that it was necessary to close it down or
fold it into Grand Valley as a whole. I'd like to talk a little bit about some of the
things that I still use that remain with me from William James College. And I'd like
to focus on three things. First of all, I remember very well the phraseology that

�was repeated by people like Robert Mayberry and Stephen Rowe, and I don't
know where they got it, but the phrase that has really shaped a lot of my activities
is the one that went: "The liberal arts are practical and professional studies can
and should be pursued in a liberally educative manner.” Now, very often, at
William James, I think we did not focus in as much detail on technical knowledge
or assess our own performance. But I think we fostered an entrepreneurial spirit
and a creative spirit that really made it possible for students to do things when
they left us. The phrase, "The liberal arts are practical and professional studies
can be pursued in a liberally educative way," has been very useful to me at other
places where I have taught to show the faculty that they can work together in the
liberal arts, and in the professional and technical education, and that indeed
public higher education has a civic and a social mission. That the liberal arts are
not an ivory tower, that ideas have consequences. I remember team teaching
with Kenny Zapp and going through the ideas and the books in our courses and
Kenny always asking the students and Kenny and I asking each other, "So what?
Why are we studying this? What is the meaning of this? What are the
implications of this?" So, in other words, the liberal arts are practical. They have
an impression on us. And similarly, in looking at career education, we didn't look
upon it as simply technical training, but as preparing students for a variety of
careers and for an entire lifestyle. I think we wanted to provide ourselves and our
students with a real sense of context, of moral, ethical, and social context for
professional studies. So, I think this sense of relating the technical and career
areas to the liberal arts was extremely important and I think that we, as faculty
members, learned from each other. I learned about the design from Roz
Muskovitz and she and I discussed the sociological and ethical implications of
different kinds of designs. I learned about chemistry from various people who
taught that as well. So, in addition though to the relationship between the career
and liberal arts, what has remained with me and has shaped my working life and
my personal life is the feminism which developed at Grand Valley and at William
James College. I think feminism pervaded the entire ethos of the college and our
personal lives as well. In part, it was because of the times that we lived in the
nineteen seventies, but also in part it was because of the faculty and staff that we
hired. We hired… the people who founded William James hired a woman dean.
And back in nineteen seventy-two that was much more unusual than it is today.
And that gave a sense of strong leadership by a woman. We also hired a large
proportion of our faculty who were women and who are very strong and diverse
women. They were… not all necessarily call themselves feminists, but they were
present on the campus. And this sense really pervaded not just the women
faculty members, but I think the male faculty members, as well, the secretaries,
and the students. I think that this sense of feminism influenced our curriculum,
our student body, our sensibility, our values, and our behavior. And that feminism
really seem to be in harmony with a lot of the other things we were trying to do at
William James, and the kinds of values we were trying to propound have been
values that were… are not genetic certainly, but values that have been

�associated with women and feminism. And these values include a sense of
cooperation rather than competition. That is, we didn't have grades, we didn't
have rank for faculty, we didn't have tenure. A sense of emphasis on
conservation rather than exploitation. Conservation has been considered a
feminine or feminist value. And there was a great deal of emphasis on
environmental studies, for example. And thirdly, a sense of participation and
nurturance, rather than hierarchy or bureaucracy in informing our academic
community. And these were values of the college as a whole, but I think they
came in part out of the feminist movement of the nineteen seventies. We were
also influenced – that is, the feminism at William James – was also influenced by
people at Thomas Jefferson College. Although from our point of view – or from
my point of view – they tended to be more, what I called "cultural feminists." They
tended to be more flamboyant and focus on the cultural rather than the social
and political aspects. They had their Purple House, their temple in Grand Rapids,
they talked about the Goddess, they talked about mythology. However, we all
were influenced by each other and worked together to develop a Women's
Studies program. And wherever I have been since then, I have been associated
with women's studies programs. And I believe that some of the best things that
have happened – in scholarship in the last fifteen years and in education – are
things that have been related to the methods and processes of women's studies
and the women's movement. Finally, I think what I carry with me from William
James is really a wealth, a cornucopia of ideas, a power generator of ideas about
teaching and learning. A sense that we teach and learn from each other, and that
we teach students, and not just history, or chemistry, or subject matter. A sense
that we learn at the point of inquiry, that a course evolves because of the student
in it, because of the subject matter that happens to arise. A sense that the
curriculum evolves because of the way that people work together. I still have with
me this little pamphlet from the William James Synoptic Program which lists the
series of questions that we ask students to respond to. And even now, when I'm
trying to refine and develop the general education program at Plattsburg, I want
both students and faculty to focus on common questions. There are certain
things that seemed like daily bread and water to us at William James that are
considered new ideas in higher education today. And practices… some of the
very best things that we did at William James are still the best things that are
being put into practice in education today. It seems as if it were in response to
national reports on higher education, but we did back at William James. We were
the ones who insisted on active learning, as William James said, "No impression
without expression" – that you are not really learning unless you produce a
product. At Plattsburg, we are having… we are pursuing an emphasis on active
learning, on getting students and faculty to work in groups and pursue projects.
We are still continuing writing across the curriculum emphasizing the use of
writing in the middle of a particular class. We still emphasize advising as a form
of teaching. And the Living and Learning course we had at William James and
the milestones or ideas that some of the very best colleges are pursuing and

�trying to advise freshman and having special freshman seminars for them.
Interdisciplinary and team teaching are still at the cutting edge of higher
education. And finally, I would say what has remained with me is a sense, still, of
the interrelatedness of things. That everything is really learning and teaching.
The administrative work that I do is related to admissions, is related to teaching,
is related to the curriculum. The work that we do inside the classroom is related
to what happens in the dormitories, and concerts, and plays, and the co-ops, and
internships that students do. I think that William James College was really a
quintessentially American college. Part of one of the finest traditions of America.
And that is the tradition of pragmatism, of practical activity, and working together
with others. And William James also have an entrepreneurial spirit and
encourage people to be creative and to produce. We made a lot of mistakes, and
we were a little flaky, and we have changed a lot, but I think that all of us – the
students who went there (many of whom I'm still in touch with) and the faculty –
retain a sense of entrepreneurial spirit, a sense of creativity, an obligation to work
together in a community to create and make knowledge meaningful, and also a
commitment – a public commitment – to civic and social betterment. I think these
things still remain and I think they could have remained at William James College
had it been allowed to continue. And that's it for today folks! That's all I’ve got to
say.
[Videotape recording ends and begins again]
[Lafleur]

One of the things that was most important was all of us doing things together as
a community. Having common readings, usually related to a guest speaker, such
as Tilly Olson or Kenneth Bolding, or reading the works of Piaget and William
James together. This idea of a college theme and common readings is
something that other colleges are now trying as well. And that helped to create a
sense of community. I also remember the trips – the opportunities – that I got at
William James to take groups of students to Yugoslavia and have a integrated
experience of travel abroad. And I remember, as well, the last days of some of
the classes that I had when students would bring in their projects in a history
class or a media class. And then you would look at these projects, and then
several weeks later, or even a year later, you would see students in various
careers. You would see, for example, Mary Cramer, with her byline in the Grand
Rapids Press and now being an editor of the Ann Arbor News. I think, therefore,
that while the college no longer exists physically, in the lives of those of us who
are faculty and students who were there, that our thinking and our behavior was
very much shaped by it. And I think that the things that are happening in higher
education today and that will recur again when there are future reports on higher
education, that the things that we experimented with will continue to be ideas that
will help to make education worthwhile and meaningful. Because we always
answered that question: "So what?" and we tried to make it integral to our very
own lives and our work. Okay, that's it for now, can't think of any more to say.

�</text>
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                    <text>SPECIAL EVENTS
September 27
KC 250 ABC 12:00-1 :30 pm
&amp;
September 28
DEV 502C 12:00-1 :30pm
"GLBT Individuals and Legal Issues"
Speaker: Chris Brown, Attorney at Law for
Varnum, Riddering &amp; Associates Law Firm

October 1
Allies &amp; Advocates Training

October 11
National Coming Out Day
"Homosexualtiy, Morality And
Diversity"
Speaker: Dr. John Corvino
204 KC 12:00-1 :30pm
Cook DeWitt Center 9:00pm
Register at www.gvsu.edu/worklife/
Clock Tower Info Tables 1:00-3:00pm

December 1
World AIDS Day

Rev. 9/05

�GVSU CONTACTS
Milt Ford, Liaison for GLBT Resources,
Advisor, Out-n-About
331-2530/331-3114
Sarah Hager, President
Out-n-About
331-2345
SarahHager@Comcast.net
Mary Jo Thiel, Staff Psychologist
Representative, Allies and Advocates
GVSU Counseling Center
331-3266
Diana Pace, Associate Dean of Students
Dean ofStudents Office
331-3585
Kim Ranger, Librarian
University Library
331-2633

Kathy Ransom
Department ofPublic Safety
331-3255
Jerrod Nickels, Bookstore Manager
University Bookstore
331-2451
GVSU Lesbian, Gay, Bisexual &amp;
Trans gendered F acuity &amp; StaffAssociation
Kim Ranger 331-2633
Milt Ford 331-2530
LGBT Scholarship
Gary V anHarn, Textbook Manager
University Bookstore - De Vos Center
331-6602

�</text>
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@

GRANo\N.il:v

5rATEl.JNivERSrn:
ART GALLERY

•
•
PORTRAITS OF TRANSGENDER CHILDREN

4 pm in the
1Pere Marquette
Dionne, 2009, Sarah Wong , GVSU Collection

ALSO JOIN US FOR CUT &amp; PASTE
This Transgender 101 panel will provide basic
information on what it means to identify as a
transgender individiaul.

04.03.12

04.05.12

8 pm in
1ASH 2121

6 pm in
1ASH 2132

- - - - - - - - - - - - - - - - - - . . n : i.•1•'--If you need special accomodations please contact the
LGBT Resource Center at (616) 331-2530

�</text>
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                    <text>Insight, Courage and World Transformation
Text: Acts 26:1-9; John 12:42
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Season of Epiphany, January 26, 1997
Transcription of the spoken sermon
I have found in the season of Epiphany a theme that continues to circle around in
my head and what I am going to say to you this morning, I've said before. I am
going to reinforce that theme that in Epiphany we celebrate the fact that the Light
has come. It's a wonderful season, the season of the Star, of brightness, of
illumination. We celebrate the fact that God does not remain hidden, that God
unveils God's self and we have the knowledge of God. The gift of God is that
illumination of our minds and hearts so that we are not in darkness, but we live
in light.
The thing that has continued to get at me is that the Church always celebrates
these seasons of the year, we celebrate that the Light has come, but we fail to act
in light of the Light. The Light is not an end in itself. The Light has come in order
that people illumined, given insight, might become world changers, world
transformers. The thrust this season and of this message is that insight must be
wedded to courage in order that the world might be transformed.
It sounds like pulpit talk, grandiose, doesn't it? But, think about it for a moment.
Is that not what the whole biblical story is about - God calling a people, Israel, in
order to be light to the nations? Is not that what the Gospel is about - the light of
Jesus Christ, the one who said, "I am the Light of the world," calling us to follow,
to be light, to be salt to the world? Are we not called, we who follow in the way of
Jesus and in the tradition of Israel, to bear witness to the kingdom of God and to
be the concretization of that kingdom in the midst of history? We are called to be
agents of change. We are called to be world transformers.
Krister Stendahl used a phrase that I love: "We are called to be the menders of
Creation." Isn't that a nice phrase? To mend Creation. God is about the mending
of Creation, and God's people are called to be the agents in that process of
mending, the healing of Creation, specifically that society might be humanized,
that there might be more justice in the world, that there might be more
compassion in the world, that there might be more peace in the world. That's so
basic, very simple, isn't it? Fundamental. The people of God, as we have
understood ourselves, in the tradition of Israel and in the Christian tradition, are
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Richard A. Rhem

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a people who are called to live in the Light, to walk in the Light, to be children of
Light in order that the world might become a better place. World transformation.
The Light hasn't come simply to give us information. The Light has come to give
us insight in order that, with courage, we might engage in the changing of the
world, the changing of society, the changing of human behavior, making the
world a better place. The mending of Creation.
My theme is this: That the insight must be wedded to courage in order that the
insight might be effective in the concrete world of which we are a part. And the
greatest hindrance to the coming of the kingdom of God is a failure of nerve. It is
fear.
I had noted that, last weekend at Fountain Street Church in Grand Rapids, Dr.
William Sloan Coffin would speak. Coffin has been an activist minister of the
Gospel for many, many years. He has been about many causes of social justice
and world peace, but yesterday's Press had a little clip from him in which,
typically, he called the Church to live in love and to live lovingly, but then this
caught my eye: He said, "The great enemy of love is fear, and fear is the
destructive force and it is the block to transformative action," and he said, "I'm
afraid of scared people."
The problem with the world is scared people. People who lack the courage to
stand for the insight that God has given. I think that is clear from the scriptures
and it is obvious in our own experience as a people in our own day.
Certainly it was clear in the biblical story, the story as Luke told Paul's story, and
as John told Jesus' story. Luke, in the Book of Acts, in those last chapters tells
about Paul's return, after all of his missionary activity and the founding of the
churches, to Jerusalem with that offering, and when he goes there, a very
significant moment in the 21st chapter, the 20th verse: James and the leaders of
the Christian Jesus Movement, the Jesus Jewish Christian Movement encounter
Paul and they welcome him, saying, "Paul, there are thousands of followers of the
Way here. There is a big population in Jerusalem of Jewish people following the
way of Jesus, but there are those among them who are saying that when you get
out in the hinterlands, you play fast and loose with Moses. You don't observe
Torah; you are not an observant Jew out there. And you encourage other Jews to
be lax in their observance. And so, Paul, can you straighten that out?"
Paul says, "Certainly."
Then they say, "Why don't you engage in the Rite of Purification? Go to the
Temple, it's a seven-day process, say your prayers and shave your head and all
that kind of thing."
Paul says, "I'll be glad to," because Paul never claimed to be anything else but an
observant Jew. And so, he does that but, while he's in the Temple, there's this

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Richard A. Rhem

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group who is agitating. They stir up a mob and it doesn't take a mob long with a
mob psychology to get rabid. They're ready to pounce on him, to tear him limb
from limb. They want to kill him, and he's arrested by the Roman cohort there,
and the arrest actually becomes a rescue. So, he's put in prison to guard his own
life. But, before that, he speaks to the mob and he says, "Look, I am a faithful
follower of the tradition. It is for the hope of Israel that I stand here."
Well, they boo him down eventually, and then he speaks to the Roman tribune
and finds out he's a Roman citizen. Now he's in the Roman legal process; he gives
his defense to the first Governor, Felix, and then Festus and then finally we hear
him talking before the King, Agrippa, and it's the same in every case as he gives
his defense.
As we read a moment ago, he says, "Look, King, I was a persecutor of the People
of the Way. I was so diligent in my own Jewish faith that I imprisoned, I voted for
the death of the followers of the Way, I persecuted these people. Certainly these
accusations against me are false."
And then he tells the king about how, on his way to Damascus, the light shone
upon him, and he tells his conversion story and how he who persecuted the
followers of the Way became the proclaimer of Jesus, as indeed God's anointed
one. And then this phrase, one of my text this morning: "I was not disobedient to
the heavenly vision."
That's the point, dear friends. Paul was bathed in light; Paul had to undergo a
radical transformation in his thinking. Paul had to do a 180° turn. Paul was
absolutely broken, only to rise up and to go another way. He could say at the end
of his life, "I was not disobedient to the heavenly vision."
He had been warned not to go to Jerusalem but he had to go to Jerusalem. They
said, "They will bind you there," and he said, "I will go to Jerusalem even if I be
bound. I am ready to die for the name of Jesus Christ."
Paul wedded insight to courage, and he was not disobedient to that heavenly
vision. I'm sure he died disappointed because he had hoped that from Jew and
Gentile there would be created one new humanity. That's the phrase from his
Letter to the Ephesians. He spoke about how that middle wall or partition was
torn down and now there would be no barrier separating the human family. And
you know his frustration. It comes out in his Letter to the Romans, when his own
brothers and sisters in the faith did not see what he saw. He said, "I would myself
be accursed if only they could see this."
I think Paul dreamed of a day, not when the Jew would cease to be a Jew, but
when the Jew in his following of Torah would see in Jesus that full manifestation
of God and the day when the Gentile would not become a Jew, but would be
embraced by that same grace of God. Paul envisioned one new humanity,
embraced by God's grace, dwelling in the light, and he could see that it was not

© Grand Valley State University

�Insight, Courage, Transformation

Richard A. Rhem

Page 4	&#13;  

happening that way, and there was this terrible tension between his work out in
the Gentile mission field and the Jesus Jewish contingent at home base in
Jerusalem.
But, think of what might have happened if Paul's dream could have been realized,
for what ensued because it was not realized was the dominant Jewish party
persecuting the people of the Way until the people of the Way became the
dominant Christian establishment with tragically 2000 years of anti-semitic
persecution. Think of the horror that has been visited upon the human family
because there was not at that point created one new humanity.
Paul was not disobedient to the heavenly vision. Paul was ready to die for that
truth in which he believed, but it didn't happen. There were not enough who
would join him, not enough who caught the vision. And so, 2000 years later, does
thinking have its implications? My goodness, people, out of that what happened
2000 years later, the horror of the Holocaust! I read just recently in the paper
that the nation Germany is wrenched even now as they're trying to determine
how to establish a Holocaust memorial in Germany. Ten million dollars, but how
do you do it? How do you have a people live, constantly being reminded of that
horror?
You see, thinking has ramifications all down the line. If only there had been more
who would have heeded Paul and stood with him, not to put everybody in a
blender and have a homogenized humanity, but to have Jew and Gentile in Christ
linked arm in arm, according to God's intention, bringing light to all nations, the
light that is in Jesus Christ.
There weren't enough that had nerve enough to stand. There weren't enough who
wedded insight with courage in order to transform their world. Near the end of
the first century, the Rabbinic Jewish party has gained the ascendency. The
Jewish followers of Jesus are on the defensive now. Now in this Johannine
community, John sees in his congregation one and then another and another
leave; they're going out all over the place. The ascendent Rabbinic party is now
denying the possibility of someone being in the synagogue and saying that Jesus
is the Messiah. Now, you're up against it.
"Do you believe Jesus is the Messiah?"
"Oh, yes."
"Well, if you confess it, you're out of here."
Now you have to decide - will I openly confess it, or will I just be quiet and stay
here, for after all, this is my spiritual home.
That's the situation in which John tells the story of Jesus, and you always see
those two levels in John's Gospel. He's telling the story of what happened in

© Grand Valley State University

�Insight, Courage, Transformation

Richard A. Rhem

Page 5	&#13;  

Jesus' day to address what's happening in his day, and so after giving the Book of
Signs, the public ministry of Jesus comes to an end in the 12th chapter. The first
half of the Gospel is over and it's as though the curtain drops, and John comes
out in front of the curtain and speaks to the audience to say, "Now, let me explain
this dilemma. You wonder - all of these things that Jesus did that I've just
recorded and his own people have rejected him; they don't believe him. How can
that be?"
Well, John, out in front of the curtain now, with the audience, says, "On the one
hand, God's in that somehow." To explain how that can be, John goes to the
prophet Isaiah, the 6th chapter, in which Isaiah records his vision of God and his
call. The sixth chapter has a strange twist:
He said, Go and tell this people:
You may listen and listen, but you will not understand.
You may look and look again, but you will never know.
This people's wits are dulled, their ears are deafened and their eyes
blinded, so that they cannot see with their eyes
nor listen with their ears
nor understand with their wits,
so that they may turn and be healed.
Difficult words; how can we understand them? In any case, John is saying
something similar. He is trying to say to the people this is not happening apart
from God's overall operation in history. But then, lest it seem as though he is just
saying, well, it's God fault, he goes on to the next paragraph to say, "But even
many of the authorities believed but did not confess it for fear of the Pharisees,
lest they be put out of the synagogue."
Now, in Jesus' day, nobody was going to be put out of the synagogue, but in
John's day the issue was you confess Jesus as the Messiah, you'll be put out of the
synagogue. And what John is saying to his community of people was you must
make up your mind, you've got to decide, and it just may be down deep finally it
will be an issue of whether or not you have the courage of your conviction.
Because he says in Jesus' own day there were religious authorities that believed,
but for fear of the Pharisees they didn't confess it because they valued human
glory more than the glory of God. I would translate that a little differently in our
day. They valued their comfort and their security and their job, their position in
society more than the imperative to speak the truth according to their conscience.
John says to his community, "Will you, too, leave, through a failure of nerve? You
do believe it. Just like in Jesus' own day there were those who did believe it.
But the question is not what you believe in the depths of your heart. The question
is the degree to which that which you believe in the depths of your heart will find
expression in your life. It is the degree to which you will stand up and speak it,
say it, take a stand, be counted. Because, you see, insight is given not as an end in

© Grand Valley State University

�Insight, Courage, Transformation

Richard A. Rhem

Page 6	&#13;  

itself, to be contemplated in silence. Insight is given to be wedded with courage in
order that the end of it might be world transformation. We are to be about the
mending of Creation, the humanization of society, the changing of attitudes, the
changing of behavior, the changing of social structures.
It is so difficult to do it in the political process. Come in this next hour and ask
Sen. Stille how difficult it is in the political process. Politics is the art of
compromise, but there has to be a place in society where the truth will not be
compromised, and if it is not the Church, if it not the people of God, then where
will the truth be spoken? If we believe it, we must have the courage to say it. If we
believe it, we must have the courage to incarnate it. If we believe it, then we must
be the living concretization of it.
The light has come. Thank God! So, what? So that we may become agents of
transformation. So that we may act on our insight. So that we may follow our
conviction. So that we may be true to our faith, the thing that we really believe.
The great block to human transformation is fear - fear of consequence, fear of
cost, and it is costly. And the fear is not without justification. Finally each of us in
our own life and we as a people together, have moment by moment to make those
decisions. Because 2000 years ago there were those who knew it, but for fear
refused to confess it, a Holocaust happens and the world is still wrenched. We
have knowledge about the genders and the essential equality of the genders, and
yet there continues to be a battering away at the equality of women. We live in a
society where the armed forces at a school like Citadel, where there is still that
damnable resistance to what we really know is true and right. We live in a society
that will continue to experience gay-bashing and persecution, when we know and
we have information and we have an experience such that we know that there is
no shred of basis in reality for that kind of bigotry and prejudicial attitude. The
tragedy is that, while it is very difficult to speak the truth in the political arena
where one needs to be elected, in the Church there is a refusal to speak it, even an
undergirding of the bigotry and the prejudice that has ruled far too long.
My epiphany plea with you is that we will, before the face of God, think hard,
think seriously, think responsibly, reflect, contemplate, discuss, dialogue,
struggle and wrestle with humility and openness, but then have the courage to be
all of that that would reflect what we really believe and end the conspiracy of
silence and the compromise with all of that negativity that continues to lace the
human family with tragedy.
Dear friends, the Light has come. Be children of Light and let your light so shine
that all people may glorify the Eternal God Who calls us to be the menders of
Creation.

© Grand Valley State University

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                    <text>Institution and Community
From the series: Religion and the Human Story
Psalm 84; Ephesians 3:14-21
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
February 23, 2003
Transcription of the spoken sermon
Religion is a constant and human experience. It has always been every place and
every time. People have been religious because religion is that response to the
mystery that encounters us in the midst of our lives when we face those ultimate
questions, when we wonder about that from which we have issued and what the
issue of our lives will be. Someone has a vision, someone has an illumination,
the story of it is told and it finds resonance in other minds and hearts; a
community forms, and the community formed begins to live in that story, that
fresh experience. Then the community, living in that story, begins eventually,
gradually to move away from the fresh blush of the experience and thus it is
necessary, in order to introduce others to the community and to the experience,
to tell the story. But gradually it is necessary, as well, to find ways to order that
community in its life. And then the order and the structures, that are put in
place in order to allow the community to continue, take on greater importance,
and eventually that fresh blush of experience is over and there is no one around
anymore that remembers that experience or had entered into its vitality and its
joy. Then it becomes a matter of telling the story and reliving the story.
But now, increasingly, those forms and structures by which the community is
shaped take on greater importance and then, at some time or other, those forms
and structures become, as it were, an end in themselves and those who were
charged with the responsibility for the institution seek to preserve it and to
perpetuate it and seek its stability and its solidity and more and more energy,
time and resource is put into the buoying up of the forms and the structures.
Gradually, the initial experience that gave it its birth is forgotten or becomes
only a distant memory and that which called that community into being in the
first place is no longer the primary center of its life and its vision.
Do you follow me? Isn't that what happens? It is natural. That is just plain what
happens. It is kind of an inevitability, because experience finally needs to be
somehow or other structured and, in order to be passed on, needs to have those

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kinds of institutional forms that are somewhat objective and tangible. So,
eventually, that which was the first blush of experience is moved to second place
in favor of the institutional forms that keep it going. But it has often been lost
and the spirit bound. That is just the way it is.
Spirit without form fades. Form is necessary if spirit would be passed on. But,
the moment the spirit takes form, the seeds of death are in the movement. That
is just the way it is.
Today this community has to attend to its forms and its structures. Thank God
for us the institutional forms are minimal and the amount of time and energy
we give to it is minimal, but we have to do that, and we are going to do that
today. So, I thought it might be a good thing for us for a few moments to think
about institution and community and the relationship and the tensions.
This community was born in a burst of grace and joy and renewal in the 70s. It
simply exploded. The growth went off the charts. There was a marvelous spirit
of freedom and flexibility, and although we had inherited old forms, we had a
whole new life and there has always been here a marvelous relationship of trust
between the pastors and the people, so that the people entrusted us simply to
flow with the spirit and to move, to catch the wave. What happened was that we
had a marvelous experience together, but we were working around our
structures rather than through our structures. We had inherited a form of
governance that came out of the 17th century and, when I began to address that
issue with this congregation, it was the only time I addressed something in
which there was real hesitancy to go along with the truth. I think there was a bit
of hesitancy to change those old governmental structures because, after all, they
had been around for a long time and, if I got too far out of line, they could
always call those old structures back into function.
Eventually, after 20 years, we changed our form of government. We went from
the historic Consistory made up of Elders and Deacons, the structure which was
still in place but was being worked around rather than through, to a form of
government that reflected two basic concerns that I had, or two insights that I
had. One was that a community like this has a ministry function and a
management function and, in the old structure, the same people had to do both.
Few people are gifted in both areas, and so one gifted in prayer yawned while we
talked about the people, and ones who talked about putting on a new roof
yawned while others talked about prayer. Out of the new structure, finally, we
have a council for management and a council for ministry. This past Monday
night I was able to go to both. They don't usually fall on the same night, but in
the Operations Council we were putting the final touches on the budget. Then I
went to the Ministry Council where we were talking about people and program
and all that kind of thing, and it was a paradigm, a model for me of the kind of

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structure that we have now where there are people who are gifted in one area,
who are using their best gifts and strengths in that area for the church, and
people with other gifts in the other area working at the point of their strength,
as well.
I knew one other thing. Historically there are people who are all excited about
the life of the congregation and, where there is a Board of Trustees, they are
usually crusty, old, sort of elitist, well-heeled people. You could trace this back
in the history of the church. The people who are all excited about doing things
and make these proposals come up against the Board of Trustees and, boom, it
is dead. I didn't want that to happen. So, my suggestion was that from ministry
and management, from both councils, there come two people each to meet in
the Board of Trustees, along with two people at large that you choose, so that
the Board of Trustees would be a place where ministry and management would
clash and collide and collude and work together, and you would have the final
say about those at large people, one of whom would chair that Board of
Trustees. I mention that because not many of you have the foggiest idea of how
we operate in our structures here. You don't care. I hope you never really
investigate too thoroughly. That is the way it works and it is really a wonderful,
efficient and effective form of governance for a community such as this. It
works.
Today when we attend to that minimal structure of institution, I want to call you
to the valuing and the awareness and the continual commitment to community,
because forms and structures are necessary, but it is community that is far more
important. I want you to be reminded that we are a community because there is
something that has called us together and it is that which has called us together
that creates the uniqueness of our life, and that which has called us together is
that which we must nurture and must always cherish. The institutional forms
can come and go, but that which is at the heart of our life - those are the things
of which we must be aware and attentive in order that we can keep that blush
alive and fresh.
We are a people who have been marked by grace and that is not just a
theological word. That means that we are a people who concretely open our
arms to everyone and exclude no one. It is the concrete experience of being
accepted in the name of God by the grace of Jesus Christ into this community.
Whomever you are, from wherever you come, whatever your history, you are
welcome here. It says that rather eloquently on the back of our liturgy and we
print it every week. People who read it for the first time continue to say, "That's
good!" We are a community which has not been content simply to reiterate old
creeds and follow old ways. We have been a community with intellectual
curiosity that has probed the faith, that has tried to come to an understanding
through the use of critical rationality. We have used our minds and our reason

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in order to probe the history and the development of the tradition so that what
we confess and what we believe and that which shapes our lives is that which we
can authentically own as our own. And we are a community that has been
marked by care, by compassion, by genuine community, the arms of grace and
love. That is what has drawn us together, and that is what has made our life
what it is.
A rather astute young man said to me not so long ago, "Dick, I really like what
you do, but aren't you working yourself out of a job?" I said, "Yes and no. If you
mean am I working myself out of a job if my job consists of leading a
congregation that claims to hold absolute truths, that claims to possess the keys
to the kingdom of heaven, that has an authoritarian rule over which people's
lives are proscribed, or if you mean because Christ Community is the opposite of
all those things that I am out of a job, then you are right, because we have given
up here the claim to absolute truth. We have given up here that claim to
authoritarian rule. We have given up here that kind of institutional dogmatism
which has been so much a part of the traditional church scene."
I said to him, "No, I haven't worked myself out of a job if you mean community,
if you mean creating a place and a space where the spiritual life can be lived,
where questions can be asked, where people can come together because we are
social animals, after all, where people can come together for mutual support,
mutual encouragement, for the enhancement of our respective lives. If you
mean creating a place where children can be baptized and nurtured and where
we can care for those who are in need and bury those whom we have loved and
lost a while, if you mean community in that sense, then no, I haven't worked
myself out of a job at all."
The sociologist Peter Berger who has a great deal of interest in social
organization and is a committed Christian, as well, has written about the nature
of the church as institution, and he speaks of the weak church and the strong
church, and he questions whether a church, a community, based like ours is
strong enough foundation to build upon. In a very interesting discussion he
suggests that, quoting from the book Why Conservative Churches Are Growing
by Dean Kelly, Kelly was right in the sense that those churches that demand
adherence to absolute truths, those churches that demand a very strict
discipline, those churches that seek to be zealous in their evangelism and their
missionary endeavor, those churches grow. But, I want you to know that what
we have become is a very self-conscious endeavor, for that book by Kelly was
written in 1972 and I got hold of it and I brought that book into the pulpit
around that time and said if this guy is right, we are doomed because we are
doing everything wrong. Rather than the claim of absolute truth, rather than
trying to harness you and to proscribe your behavior, rather than putting all of
that heavy, traditional obligation upon you, we were setting people free and

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throwing off the shackles. I said if Kelly's right, we cannot possibly live because
we are not building on that which has traditionally been a strong foundation for
an institution. And Kelly was right in the sense that there will always be those
who want dogmatism, who want absolutism, who want authoritarianism. It is
easier, it is simpler, you don't have to think about it, you can go and be a sheep.
There are always going to be those whose emotional needs demand that kind of
structure.
But, I was convinced then and I am convinced now that there will always be a
minority of people for whom that won't work. While Kelly was right in the sense
that those kinds of churches have continued to prosper, he was not right in the
fact that those who did not go that way simply had people drop off, so that, as
Bishop Spong says, there are millions and millions of people out there who are
believers in exile. They have given up on the institution. They cannot go that
route; they won't go that route, and yet they still have the same spiritual need,
the same quest, the same questioning.
I would suggest to you that it has been the unique nature of this community that
we have been not for the majority and not for the masses, but for a phrase I have
used here for years, simply for a narrow niche, that narrow niche of people who
refuse to give up on living before the face of God and opening their lives before
the mystery of being, but, who need to think about it, who need to probe it, who
need to have an authentic grasp of what it is they are doing, an awareness of
why. That which has brought us together in the beginning was that thoughtful
questioning, that intellectual inquiry that was wedded to a passionate offer of
grace that issued in a compassionate community
Jack Miles, a very interesting and provocative writer who has written God, a
Biography, and a book on Christ, talked in a New York Times magazine some
years ago of that resurgence of religion and he talked about the fact that that
God question does not go away. But, then he said something very interesting
that caught my eye. He said, "And there are very few that have the patience or
the preparation to probe theologically to find the viability of an honest religious
life today. But their importance is disproportionate to their number."
I said, "Ah, yes, just a few who will continue to think and continue to trust and
continue to love in order to make the viability of the practice of religion honest
and authentic with a mind that is critically aware but with a heart that longs for
God." I believe with all my heart that the heart cannot long dwell where the
mind cannot follow.
And so, we have to attend to some things this morning, but that is minimal.
What has called us together and what creates a community, that is all-

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important. It is that of which we must be aware. It is that to which we must
continue to attend. It is that that is our strength.
Peter Berger acknowledged the fact that those who are a part of a community
like this recognize that they have chosen to be there. You don't have to be there.
And you won't be damned if you leave. Those who are a part of a community like
this are aware of the fact that they are part of a voluntary association, and if you
voluntarily come, you may voluntarily leave, and God bless. But, in the
meantime, that which binds us together is that passionate quest for the eternal
God, that mystery that embraces our lives finally it is community.
Paul got all choked up about it at the church at Ephesus. He said "My prayer for
you is that you be rooted and grounded in love, and you will come to know the
height and depth and length and breadth of the love of God in Christ Jesus,"
because community is about love. We don't turn off our minds. We ask every
question. We probe the edges. But, we know finally it is in that gracious
relationship of inclusivity that embraces all where we live together in love and
we know that that is the environment, that is the ambience of grace which
enables us to pursue together and individually that quest which is endemic to
being human. Paul says that you would know that love, and then he is lost in
wonder, love and praise as he breaks out in doxology, "To the one who is able to
do far beyond anything we have yet imagined or ever dreamed o£ to God be the
glory in the church in Christ Jesus."
Paul just soared as he thought about it, and so do I. I believe so deeply in what
we are. I believe so deeply in the heart of this community. I look at this family; I
have been with them, baptized their children, married their children, buried
their loved ones over so many years. Where would you go if you didn't have a
loving community in which to celebrate those holy moments of life?
I sat with Barbara and Norman on Wednesday as Norman Timmer came alive
telling me a story, saying, "You changed my life." I said, "Norm, I didn't change
your life. I was just the voice that articulated what you deeply believed." Barbara
told me that when I left, he relaxed and the head nurse came in and noticed the
change, and he died.
And so, I come today and I hear Molly sing, "Whatever your situation, I will be
your home, and when I move my hand, I will bring you home," and I cried,
because that is what it is all about.

© Grand Valley State University

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