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                    <text>The Grace to Recognize the Future
Text: Luke 2:32
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Christmastide II, January 2, 1994
Transcription of the spoken sermon

"…A light that will be a revelation to the nations and glory to thy people Israel.”
It is the first Lord's Day of a new year, and the new year is a time for
prognosticating - projecting the future. We have come through the old year and
have taken inventory, and now it's the problem of trying to secure our future by
strategizing and planning and figuring out what we want to do with our
investments, with our business, with our profession, with our lives. As a
community of God's people, this second Sunday in Christmastide allows us to
return once more to the Christmas story, and on the first Lord's Day of a new year
to ask ourselves what that story calls us to be as a people of God.
I would like to suggest that we need grace. We need grace to recognize the future.
The future is upon us whether we recognize it or not but, if God would give us
grace, we might recognize and receive that future and become more closely
identified with the purposes of God for the world and for us, God's people. We are
a people who live by a vision. Stemming from the prophets, the whole Western
World is a world that thinks in terms of a beginning and a consummation, in
contrast to Eastern spirituality that lives in a kind of cyclical eternal return. We
think more in terms of that linear movement, the drama of history.
History had a beginning when God said, "Let there be," and that history will have
a consummation when God says, "Time shall be no more." We have just
celebrated and are celebrating the Good News that, in the meantime, in this
historical drama of which we are a part, God is with us. God had visited God's
people, and the "Word was made flesh and dwelt among us." So, we in
Christmastide are a people who celebrate the presence of God with us as we move
toward the future. We are a biblical people who live by that kind of vision. It is
important for us to understand the contours of the future to the extent that is
possible - to the extent that we can discern that from the word of God and the
drama of salvation that is being played out in our midst. I call you this morning to
seek the grace to recognize the future in order that we might be what God might
have us be. In order to do that, it is always necessary to hear again the Gospel in a
new way in terms of that concrete context in which we live, on the first Sunday of
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a new year, as we think about the future before us, set our goals and make our
plans. In this concrete context, as those who would live by the Gospel, how ought
we to fashion our lives and set our goals and make our plans?
Simeon was a beautiful old man, and one of our favorite biblical characters, I
suppose. Simeon was one who had the grace to recognize the future. Joseph and
Mary brought the child to the temple to fulfill the legal requirements according to
the Law of Moses for the child and for Mary. The Holy Spirit nudged old Simeon
and said, "Go and look upon that child." He took that child in his arms and had
the sense that now the future had been opened - that for which he had been
watching and waiting was now present in this child. He had the grace to
recognize the future as an old man who had lived righteously and devoutly; that
is, he had lived with integrity in all his human relationships and he had been
devout in that he worshipped God and trusted God. He is characterized as one of
those who was watching and waiting, and trusting and hoping, and praying - and
in the child he saw the fulfillment of his hopes, the realization that God was
moving now in a significant way to effect God's purposes. So he sang a song. He
sang a Psalm, "Lord, now lettest thou thy servant depart in peace, according to
thy word; for mine eyes have seen thy salvation which thou hast prepared in the
presence of all peoples, a light for the nations, and a glory for thy people Israel."
The Song of Simeon, Nunc dimittis, coming from the first two words in Latin of a
translation of a Psalm.
Luke begins the story of Jesus with singers. He laces into the nativity narrative
the song of Zechariah, the song of Mary, and the song of Simeon. Those songs are
at the beginning of the story of Jesus for a very good reason. We have beautiful
old Simeon, having lived well, ready now to die in peace. That would really be a
wonderful way in which simply to close the Christmas season. In fact, I would
suggest that if I had my "druthers" I would quit now, we would take the offering
and go home. For after all, it is a wonderful story. The child in the arms of an old
man, an old man who had lived righteously, worshiped faithfully, lived with hope
and trust and found the realization of his dream, and would die in peace. That is a
wonderful story! It would be worth the price of admission this morning. We could
go home how.
But that's not all Simeon had to say. So, if I would be faithful to the Gospel, I have
to go on to tell you what more Simeon said about this child. He said, "This child
will be for the fall and rising of many in Israel. He will be a sign spoken against."
Then he looked at Mary and he said, "And a sword will pierce your heart." I
suppose I could have entitled this message "The Shadow Side of Christmas,"
because Simeon was not only a beautiful model of living well and dying
peacefully, he is also one who had the grace to recognize the future and to see in
Jesus a future that would call people into the crisis of decision because Simeon
recognized that the future of God was a future that pointed to the transformation
of human society, the transformation of the human condition.

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The song of Simeon like the songs of Zechariah and Mary is a song of revolution.
These are revolutionary ballads. Luke puts them intentionally at the beginning of
his gospel in order to say that God intends to do something in this old world
through this child, and that this child will set in motion what God intends, that
the world be changed, that the human condition be transformed. That means that
this child will not simply be sweet little Jesus boy, but one who will face us with
the crisis of decision and call us to follow in a way that will result in the
transformation of human society. It will be a sign spoken against. He will not be
taken lightly, not perceived readily. Mary will bury her child for the way he will
go. For in this child was the beginning of a guerilla warfare on this world, whose
end is the kingdom of God, the Shalom of the messianic age.
Maybe for just a few moments we ought to think about Jesus and the implications
of Christmas for our lives as individuals and as a community. We have been
looking at a mission statement or an identity statement in which we have
recognized the grace of God that embraces all and excludes none. I believe that is
the intention of the gospel. We have failed, I think, to recognize the revolutionary
ferment that the gospel of Jesus Christ injects into the human situation. As I said,
the song of Zechariah, and the song of Mary, and the song of Simeon were songs
that might be compared to a Joan Baez in the 60s. These were the ballads of the
underside of society. These were the people of no account who saw in Jesus the
possibility of the transformation of the human situation. What was the human
situation? Well, the human situation was set forth by Luke when he says that
Caesar Augustus made a decree that all the world should be taxed.
Governments tax people. That's what they are about. In Imperial Rome, they
were not asking what was just or fair, or good for the provinces. They were
asking, "How much revenue do we need in order to support the apparatus of the
Imperial government?" So the decree went out and Joseph could load his very
pregnant wife onto a mule and head for Bethlehem whether it was convenient or
not. There were masses of peasant people who were displaced and dispossessed.
It was a society in which the masses were marginalized and living at a subsistence
level. The country priests, of whom Zechariah was a model, sang the Benedictus,
saying now God finally has redeemed and visited God's people. Mary was just an
ordinary girl, just a peasant girl, and she sang the Magnificat, in which she spoke
about how the mighty were thrown down and the lowly were lifted up. Simeon
said, "This one will be a sign spoken of again because he will be for the fall and
rise of many in Israel." These were the revolutionary ballads of a people who were
oppressed and exploited, dispossessed and dominated. The world was in the
control of a Caesar in Rome, who had his Herod in Jerusalem, who had his
Caiaphas in the Church. And in that collusion of government power and
ecclesiastical power— the poor, the masses, were dispossessed, exploited, abused,
and their lot was a sorry one.
The story of Jesus is called Gospel, which means literally good news. But was it
good news for Caesar Augustus? You had better believe it wasn't. Was it good

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news for Herod? Not at all! Herod was so "antsy" at the announcement of the
possibility of the birth of royalty that he had all the innocents slaughtered: all
male children, two years and under, were put to the sword lest there be any
pretender to his throne and to his power. Those who are in power will do
everything possible for the perpetuation of that power, for the insuring and the
securing of a position of power and influence. The world is no different today
than it was then. It was no different then than it is today. The gospel was good
news - not to those who were in charge, but to those who were underdogs. The
shadow side of Christmas is a shadow side to the rich and the powerful. It is good
news to the poor.
Richard Horsley has a book published this past year called The Liberation of
Christmas, and when I saw the title I thought perhaps it was another one of those
spiritual harangues about how we have commercialized and sentimentalized
Christmas. But when I got to reading it, I found it is one of those intense New
Testament studies which is going on so much in our day, where the gospel and
the story of Jesus is being rooted in its concrete historical, social, political and
economic context. Richard Horsley, in order to help the likes of us to understand
the nature of the gospel, gives us an analogy out of our own day and our own
situation in this nation (North America) over against Latin America.
He tells the story about what has gone on over the last thirty or forty years in
Guatemala and Nicaragua. I am embarrassed to tell you I know very little about
it. I think from the hints I get that you and I would be horrified at the atrocities
that have been perpetuated south of our border. We have our hands clean, but
like Caesar we have had our Herods. We have buttressed the strong men with
their secret police forces. The news has leaked out to us. We learn, for example,
when Oscar Romero, the Archbishop in El Salvador, is gunned down at the altar
in 1980 because he had gone to the side of the peasant and the poor. We hear
about it in our newspapers when six nuns are gunned down by the secret police.
We hear about it when the oppressor gets out of bounds and the situation
becomes so atrocious that the world finally sits up and takes notice.
But until such time, what we really care about is not someone who is in power,
who is concerned about peace and justice. What we really care about and in a
matter of national policy is that someone who is in control will keep the natives
from being too restless, and who will, for God's sake, keep the communist threat
from invading our hemisphere. That was the story for the last forty years. When
Horsley gives the analogy of our involvement in the poverty and destitution and
hopelessness of the masses of Latin America, he tells also of how in these base
communities, little household groups are springing up all over the place down
there. He tells how these poor folk begin to read these stories and they read those
songs at the beginning of Luke's gospel and they say, "God cares about us. God is
into liberation." It is not accidental that liberation theology has arisen in South
America and Latin America, and that the model, the paradigm in the biblical

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story that they have latched onto is the Exodus -when God with a mighty hand
delivered a band of slaves out of Pharaoh's power.
Now, the Christmas story is a story of radical revolution. In order not to hear it,
we have successfully spiritualized it. For most of my ministry, and most of your
experience, the message would have been stopped ten minutes ago with Simeon,
an old man, hoping watching, praying, living well - dying in peace. Period! And to
the likes of us, that's good news, and it doesn't reach into the dark corners of our
community and national and ecclesiastical situations at all. It's comfortable. In
fact, it's inspiring, and it's true. But it is not the whole story. With every returning
Christmas it gets more difficult for me to figure out how in the world the likes of
us can speak of Christmas as the Good News. It wasn't good news in Rome, it
wasn't good news in Jerusalem, and it isn't really good news in the church.
There is a guy I don't like very well. I am glad that it seems as though his sun is
setting. His name is Jesse Jackson. But, I don't like him very well. In a
presidential election or two ago when Jesse was running, he made a speech
before the Democratic convention and there was one statement that struck me
and has stayed with me. He was talking about his Rainbow Coalition. He was
talking about race, poverty and the ghettos of the city, etc. Then he said,
"Someone said to me, ‘Why do you meddle in these unpopular issues?'" (I
suppose it's like someone saying to me, "Preacher, why don't you be user
friendly?") "I deal with these issues," he said," because they are moral issues, and
if they are moral issues, they will become political issues." I heard that and had to
admit he was right. Do you want an example? South Africa (ten years ago, fifteen
to twenty years ago). Didn't we wonder whether it would end in an explosion and
a blood bath? Then events move along to a point at which someone like de Klerk
comes along to see the inevitability of a sharing of power and, against great
resistance, exercises leadership and moves it to a place where today there is the
possibility of the first universal election and democratically elected government
in their history. Chief Buthelezi, the black chieftain who wants to maintain his
own power may yet undercut it. The white supremacists who want to maintain
their own power and prestige and position may yet torpedo it. But, maybe it will
happen. Sometimes it is easier to see the dynamics half a world away. All the
dynamics were there - the same dynamics that operated with Caesar and Herod
and Caiaphas when this child was born. Those in power would do everything
possible to perpetuate power, even to the use of police force intimidation whatever it took. When you are in power, and when you have the wealth and the
authority of the organization, you can hold the lid on for a long time. But - if it's a
moral issue, it will become a political issue. You know why? Is it just because
people finally will rise up? No, I will tell you why. Do you know why people will
finally rise up?
Because God loves people, and God is on the side of the poor and the oppressed
and the exploited and the dominated, and the Good News of the Gospel was not
about God sending a Savior into the world that I might be forgiven and go to

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heaven. My goodness, haven't we domesticated the Gospel? Is that what it's
about? Or is it about changing the world? Is it about changing society? Is it about
facing up to the moral issues and using every bit of power we have in order to be
on the side of justice and righteousness, leading toward peace? Will we have the
grace to recognize the future? That's where the future is. Isaiah knew it. Micah
knew it. Jesus knew it. Old Simeon knew it. And, therefore, they joined God's
guerilla corps for the casting down of the mighty who held rule by intimidation,
coercion and oppression, and joined the side of those who were looking for a
humane existence.
You know, even if we didn't believe in God, even if we didn't believe in the future
that God intends, even if we didn't feel the call of the Gospel to be involved with
God's spirit in the world. If we were just smart, we would try to wipe out every
situation where there is inhumanity, where people live with less than human
dignity, where they might come to the conclusion finally that "burn baby, burn,
I've got nothing to lose anyway"—where there is violence in our streets, where
people gun down people because, if my life doesn't mean anything to me, your life
doesn't mean anything either because human existence has degenerated to that
point. If we were nothing but smart, shrewd, clever we would recognize that we
ought to be about the humanization of the human lot of every human being. But
why not do it with God—with grace, with God's grace—recognizing that that is
where God would have us go.
If I had quit twenty minutes ago, it would have been one more wonderful
Christmas at Christ Community—live well, die in peace. All of that is true, friends,
but it is only half of the story. It is actually a distortion of the real story. Frankly, I
would rather not preach this sermon, but I can't help it—it is true.
Merry Christmas.

© Grand Valley State University

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                    <text>Memories With a Future
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
August 1, 1993
Transcription of the spoken sermon
"I have set my bow in the clouds, and it shall be a sign of the covenant between
me and the earth.” Genesis 9:13
"This is my body that is for you. Do this in remembrance of me…This cup is the
new covenant in my blood. Do this as often as you drink it, in remembrance of
me.” I Corinthians 11:24-25
I have a new book. It’s entitled The Care of the Soul by Thomas Moore. It is a
recent publication and it has made the Best Seller list which, I think, is unusual
for a book about the care of the soul. Thomas Moore is not writing necessarily
from the Christian perspective. I don't know really where he stands there, but he
is writing about the malaise of the 20th-century human person whose soul lacks
depth, or who is rather soul-less and, therefore, gets caught up in all kinds of
addictions and obsessions, and violence, and has no depth dimension to his or
her person. Moore is a psychologist and he says that no longer can we afford the
luxury of a bifurcation between psychology as a secular science and spirituality as
a religious dimension, that really the health of the human person involves that
depth dimension of soul. We must care for our souls. One of the things that he
suggests is that we simply must observe, pay attention, attend to our lives, our
soul, our moods, to just what's happening in us, our responses, our attitudes, and
our spirit.
Thomas Moore makes an interesting connection with our celebration this
morning, because he speaks of ritual observances. He notes that the word
observance has within it serv (s-e-r-v), which in the original from which the word
is derived had to do with the tending of sheep. So an observance is really a
tending of the dimensions of the soul. Moore says it is important that we engage
in ritual observances - that ritual observances have a way of forming us in our
depths. When I read that, I recognized that there is a part of me which is so
under-developed. I am about 98% head. I am always thinking. And I am always
trying to understand. That's a reflection of my tradition, which has nurtured me
in biblical story and faith meaning, the Catechism, the structure of the faith. In
recent years I have been recognizing that there is a sacramental dimension to
Christian experience that was not well developed for me, and I have been groping
© Grand Valley State University

	&#13;  

�Memories With a Future

Richard A. Rhem

Page 2	&#13;  

for that, to find that depth dimension that doesn't denigrate the mind, doesn't
eliminate the importance of understanding, but is able to get to the heart and to
the primal core of our being. That's what ritual does.
We have never done ritual very well. My whole tradition, my whole experience
has not had an appreciation for the spiritual shaping, the spiritual formation of
ritual observances. As I reflected on that I thought, that is what we are about
when we come to gather around the table of our Lord. We have tried so hard to
understand the relationship of bread to body, and wine to blood, and what
actually happens. What is that transaction of bread and wine to us, received in
faith and in the spirit? I recognize again my flaw, which is always trying to
understand rather than being able somehow or other to turn off my brain, even
momentarily and experience , and in that ritual observance to be shaped and
formed.
Then I came across a phrase that became a window for me - really a wonderful
illuminating moment. One would think at this advanced age that one had thought
every thought possible, and come across every possible combination of
explanation of what this experience is all about. But then I read this phrase from
Walter Bruggeman in one of his Old Testament studies: "Memories With A
Future." Suddenly that juxtaposition of words just struck fire for me. "Memories
With A Future." Sometimes words juxtaposed, put together in unusual fashion
can bring flashes of illumination. “Memory” refers usually to the past, to
memories of pleasure or of pain. And we think of the future, which we move
toward with anticipation, either of desire or of hope, or of dread. But to think of
"Memories With A Future," suddenly I said, "That's what happens in the
sacrament when Jesus invites us to remember him and in that remembering to
experience his presence and to appropriate again that future that he promised
us." Suddenly, past and future intersect this present moment in the sacramental
participation.
"Memories With A Future."
Now memory can be employed negatively. In the opening verses of Psalm 137, we
certainly can identify with the exile from Jerusalem, a captive in Babylon, his
tormenters saying, "Sing us a song of Zion." He says, "My heart is broken. How
can I sing the Lord's song in a strange land?" Then he vows, "If I forget thee O,
Jerusalem…may my right hand be cut off." And then, that triggers a response of
vengeance. Were you surprised that I read the Psalm through to the end? Where
he would delight in having the little ones dashed against the rock? Certainly a
holy, unworthy emotion. Were you amazed perhaps that it should even come to
expression in the scripture? Ah, but it is a very human emotion. Very common,
and of which we are all capable. Twist the soul, oppress, torment and there is that
response - vengeful, hateful, seen all too often in our own world today. Bosnia
Herzegovina, those ancient feuds becoming the alignment of religious group
against religious group. The Middle East - Israel, Lebanon, Syria - Jew, Muslim.

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Richard A. Rhem

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Psalm 137 causes us to cringe at the image of little ones dashed against the rock,
because we recognize that it is a part of us. This is also a self-destructive use of
memory.
But there is a positive use of memory and that is that to which Jesus pointed
when he said, "Take this bread. Remember me. Take this cup. Remember me
until I come." The old communion liturgy had all those dimensions in it. A feast
of remembrance, of communion in the present, and of hope. A sacrament is the
intersection of the past and the future, and the present moment of participation.
And the participation, the ritual observance repeated, repeated, repeated. Ah, in
my tradition, in my growing up, I was taught that that repetition was merely
ritualism. What my tradition and what I never recognized was that it is in that
very repetitious observance that I am shaped down here , in the gut, and we
become a community shaped around the memory that has a future, a memory of
Jesus the way he was, the life he lived, the death he suffered, the resurrection he
experienced, and the Shalom to which he calls us. "Memory With A Future." The
past event always aimed toward that consummation of all things “when every
knee shall bow and every tongue confess that Jesus is Lord to the glory of God."
God's people have always been nurtured by signs, by ritual observances. The
earliest sign in the biblical narrative was the rainbow. After the flood, a judgment
on a perverse world, on creation gone awry, the Creator says, "Never again. Never
again." The change was not in human nature. The change was not in the creation.
The change was in the Creator. "Never again," God says. "Never again will I
destroy it all. Never again. I enter into covenant faithfulness with all the earth
and with every living creature." This is the earliest covenant. This covenant is
broader than the covenant with Abraham. This is the covenant of God with the
whole creation, God saying, "I will never abandon it. I will never let it go, and I
will set my bow in the cloud and when you see my bow in the cloud I will see the
bow and I will remember, and you will know that I will be faithful." Isaiah 54
references Noah and the bow, and then the prophet sings, "The mountains may
depart and the hills be removed, but my steadfast love will not depart from you.
The covenant of my peace will not be removed, says the Lord who has mercy
upon you." The rainbow triggered in the poet the deep assurance of the steadfast
love and faithfulness of God. The rainbow triggered a memory still potent for the
future.
Some of you know that, a little over a month ago, I conducted the funeral service
for a beautiful little angel twenty-one months old. The reason that I conducted
the service at the Spring Lake Presbyterian Church was the fact that Reverend
Anderson is new there and didn't really know the family, and the grandmother of
the little child, whose name was Paige, was a childhood friend of Nancy, and they
continue friends to this day and we had become friends as couples. The mother of
the little child was a school friend of Lynn, so because of our intimate connection
with the family I was asked to do the service. I met with the family the day before
the funeral and they manifested remarkable faith and trust in God. They live in

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Richard A. Rhem

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Wisconsin where little twenty-one months old Paige scooted away, as a child will,
and got to an open gate of a neighbor's pool and under the solar cover and died.
They had a service in their own community, but because of their connections here
they wanted a service here in this community. As I sat with them they told me
about their trip from Wisconsin to Grand Haven. It was a Saturday night; in fact
it was June 26, and on that Saturday evening as they drove in their van with a
casket on board, they drove into a rainbow. The rainbow arched the highway.
Their little seven year old, Megan, who is a bit of a mystic, who knew long before
the doctors knew that her "Mommy" was carrying twins, said, "Look, Paige is
painting rainbows." For a moment there was a double rainbow as though a
second one for the twin.
They told me this story and asked me about the connection with the biblical
story, and I said to them, "It is the oldest sign in creation of the faithfulness of
God." I used it for the funeral meditation, the sign of God's covenant faithfulness
in the midst of their loss and pain, that God would be with them and was with
them. The sign of a rainbow, which forever after for them will trigger a "Memory
That Has a Future.
Last evening I called Ron and Patrice Frantz to tell them that I would tell that
story, wanting them to be prepared as they came to worship this morning. Just
before Elise Joy died last fall, having been born a twin with her sister Leigh, and
having continued complications, but developing into a blooming delightful child
of her own person, just before she died with no premonition at the time that she
would die, Patrice took the two girls in her arms to the window of their home
overlooking Lake Michigan where there was a beautiful rainbow.
Patrice said to me, "Is that a sign?" I said, "That is a sign." And I used this
scripture for Elise Joy's funeral, where we celebrated the life, however brief, of
Elise Joy. Then Patrice said to me, "I cannot believe that you called. We were just
talking about you." In a rather emotional weekend after attending an annual
conference where Elise had been with them last year, they experienced the loss of
her presence this year with people who hadn't known that she had died. And,
therefore, all of the freshness of that loss was brought to the surface again. Then
on the way home they stopped at the cemetery for the first time to see the
gravestone. There was something about the stone that they wanted to ask me
about, so they had been talking about calling me. Then I said, "This is why I am
calling . . ." Patrice said, "Can I tell you one more thing? Not an hour ago Leigh
went to the box that still has Elise's toys and took out a music box and brought it
to me and I wound it up, and it began to play "Somewhere Over The Rainbow."
Does God send God's angels to sustain and keep us? Does God keep God's
promises of steadfast love and faithfulness? Every time Ron and Patrice or Sarah
and Morrey, whose twins were born near each other in time, both of which now
have one treasure in heaven, every time they see the rainbow they will have a
memory that will bring tears, but through the tears will shine a hope that sees
beyond the years to that time when we shall be gathered all together in the

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Richard A. Rhem

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presence of the Lord. For Jesus said, "Remember me and know that I go to
prepare a place for you. And if I go to prepare a place for you, I will come again
and take you to myself, that where I am there you may be also. Because I live, you
too shall live.
The seer on the island of Patmos had a vision in which he saw a new heaven and a
new earth, and the dwelling of God with God's people. He said, "Behold I make all
things new. I will wipe every tear from your eye and there shall be no more crying
or pain, nor death any more. For the former things have passed away."
This morning you are invited to take bread and cup, and to remember. But the
memory of that one in our past has a future – of a time when we shall be gathered
at the banquet table of our Lord. Come then. The Master is here and calls for you.
All things are ready.

© Grand Valley State University

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                    <text>Who Says God Says?
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
July 25, 1993
Transcription of the spoken sermon
"…never again prophesy at Bethel, for it is the king's sanctuary, and it is a
temple of the kingdom." Amos 7:13
"Today this scripture has been fulfilled in your hearing." Luke 4:21
Within the last couple of years we have had a guest at Christ Community; his
name is Niko Terlinda. He is a pastor in Amsterdam. He has an exciting ministry
there. He told of his experience of teaching the Bible at the public school.
Strangely enough, with the secularizing of that country that was so deeply imbued
in the Christian tradition, a minister like Terlinda would go to a public school and
tell Bible stories, not in order to evangelize the children, but simply to keep the
knowledge of the Biblical tradition alive. He tells about the day he told the story
of how God spoke to Amos, when a little nine-year-old raised his hand and said,
“Does God still say something?” As Terlinda noted to us, and as we so note this
morning, that really is a critical question. Does God still say something?
When I came out of seminary in 1960, within a year or two a friend of mine was
called to a sister congregation in the area and I was invited to preach the
ordination sermon. I took a text from one of the prophets. I am not sure just
which one. I can't remember the text, but I remember the sermon very, very well,
and I remember the point of the sermon. I said to this person about to assume a
ministry of the Word of God that, in the case of Jeremiah, the biblical prophet,
Jeremiah could say, “Thus saith the Lord.” But I said to my friend on the
threshold of being ordained into the ministry of the Word, “You can't say that.
What you must say is, ‘Thus hath the Lord said.’” Do you get the difference?
At that time, in the days of my youth, and days of my insecurity and
defensiveness, which I didn't really understand, I wanted every word that God
had ever spoken to be in this book. I wanted to have between the covers of this
book every revealed word, and it would be then from that mind that I would have
the Word, it would be given here, I could manage it, and I could proclaim it. I said
to my friend, “The biblical prophet said, ‘Thus saith the Lord,’ but you will be able
to say only, ‘Thus hath the Lord said.’” I was dead wrong. Somebody should have
come up and taken me by the ear and brought me home. Someone should have
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said to me, “Do you know what you have just done to this young minister? You
have absolutely shackled him. You have ruled out the possibility that God still
speaks. You have ruled out the possibility that there could still be today the
immediacy of God's address of God's people through the proclaimed word.”
Or in answer to the question of the little nine-year-old – "Does God still say
something?”– what I was saying in that message was, "No. God has spoken. God
speaks no more!" We have now to proclaim what once came to expression, but
there was always that indirectness, this truth at second hand. That was safe, and
it was manageable. But it was absolutely wrong. I don't know how long it took me
to figure that out. Thank God I realized at some point that God still speaks. While
this Word is a record of that encounter of God with God's people in the past, and
it becomes still the instrument through which God addresses God's people in the
present, it is the address of God's people in the present about which we are
concerned. We would hear the Word of God now, here and now, addressed to our
lives and our situation. But the moment one would make that claim someone is
going to say, "Who Says God Says?"
I suppose that could be your question. As I preach, you are responsible people,
thinking people, serious people. Sometimes I suppose the question must arise
over against what I am proclaiming: "Who Says God Says?" You know really the
idea of preaching, the conception of preaching in the Reformed tradition, is a
presumptuous idea. Calvin and Luther said that the proclaimed word becomes
the Word of God. In our tradition there is the Word of God written, the Word of
God in flesh, but also the preached Word. That is why the Word has been so
central. The proclaimed Word, the Word of God – that almost smacks of
arrogance to me. This Word, the Word of God – did you ever say, "Who Said God
Says?" Do you ever challenge that preached word? I suspect you do. I hope you
do. I think you ought to, because, as a matter of fact, I stand in the tradition of
Amos, and for that matter of Jesus.
Amos was a farmer, but he got a call one day and he went to the Northern
Kingdom of Israel and to the very royal court itself, and he proclaimed the word
of judgment against that Northern Kingdom and against Jeroboam the king to
the point at which the royal priest – (because every court also had its cadre of
priests because every wise political leader will do his or her best to co-opt the
Church, the messenger of God, so that there can be the union of throne and altar)
– Uzziah, the court priest, came out to this prickly prophet and said, “Go back
home. Earn your bread in Judah, but don't preach here any more.” Well, Amos
said, “Don't call me a professional prophet who earns his bread preaching. I'm
just a farmer. God took me, called me, and sent me to preach.”
But the dilemma. Amos, a man of passion and conviction. Without that no one
listens. Nothing happens. But Uzziah, he had his ordination too. He was a priest.
Maybe he was in it just for the prestige and the pay, or maybe he was a serious
priest of the God of Israel. I don't know, but I know he had a task to do too. As

© Grand Valley State University

�Who Says God Says?

Richard A. Rhem

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one who presided at the royal court, he encounters a prophet. This is not the only
instance of that conflict in Israel's history where the prophetic word was
expressed and the royal response countered it, and I suppose a case could be
made for Uzziah. Israel was at the height of its prosperity and who likes to have a
dour word, a negative word of judgment and critique spoken in the halls of power
where they are trying to keep everything moving positively. Jesus - if you had
been in Nazareth that day and Jesus whom you saw grow up went to the pulpit
and then came to the stool and sat down and said, “The Spirit of the Lord is upon
me. God has anointed me to… and to say this word has been fulfilled in your
presence.” What would you have thought? You see, it’s not so difficult to look
back on Israel's history in the 8th century BCE and to analyze the conflict between
Amos and Uzziah and say obviously Amos had a word from God (and as a matter
of fact, that word did eventuate).
It’s not so difficult for us who are the followers of Jesus to say the people in Jesus'
home synagogue in Nazareth were absolutely wrong. Not that they didn't
understand; the problem is they didn't like what they understood. So, if you don't
like the message, you kill the messenger. But, it wasn't so easy. They didn't really
have any basis on which to judge this one except he'd grown up in the corner
carpenter shop and they had heard some rumors about what he was doing in
Capernaum and neighboring areas. Some of the things he was doing were
unsettling. Then he has the audacity to sit in their midst in the synagogue and to
say, “The Spirit of the Lord is upon me. I am anointed to preach.” Would you
have been ready to hear that word, which would have involved the tumbling of
the propositions of one's system of understanding? Or might you have gone to the
parlor and had brunch and said, “I don't know. ‘Who Says God Says?’”
Who Says God Says? That's not so easy, is it? That's not so easy for you because
you have to live with me. You know all the foibles and flaws of this preacher.
Then for twenty minutes on a given Sunday I sit on this stool and I say, “Thus
saith the Lord.” Well, you're not just subservient puppets that you should just sit
there and take it. Discern, test the spirits. But it's not so easy for me either. How
do I know? I know this. With the little bit I do know I begin to know how little I
know. Then I am supposed to say to you, God's people, “Thus saith the Lord.”
That's scary business. That's why I get a headache on Saturday. (Laughter) A
headache before and then one on Sunday afternoon after. Someone said to me
this week, “If I had your job I'd have a headache too.”
Who Says God Says? How in the world do we know? If there isn't passion and
conviction on the part of the messenger, the message will not be heeded. But if
there is a kind of absolutism and dogmatism, and authoritarianism in the
message, the message very naturally is going to be resisted, and rightly so. Who
Says God Says? It isn't simple. And I am not going to turn now to the typical
preacher’s trick of giving you six easy ways by which to know. My point is: It is
not that easy. It is not that simple.

© Grand Valley State University

�Who Says God Says?

Richard A. Rhem

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I did talk to a friend of mine yesterday who gave me some help in order that I
could say something that maybe you could go out of here thinking about. He was
recently in England and Scotland and Ireland, and on the trip back from Ireland
to England they came into the harbor of Holy Head in Wales. It reminded him of
a story of an old preacher who had come into Holy Head Harbor in the dead of
night and the darkness was so thick that you could cut it with a knife. This
preacher said to the captain, “How in the world do you know that you are going to
sail into the harbor?” The captain said to him, “Do you see those three lights on
the horizon?” He said, “Yes.” He said, “When those three lights line up as one you
will sail into the middle of Holy Head Harbor.”
If we apply this, we could say on one hand there is that light of the tradition. We
are a people who have been shaped. We have come from a womb that has shaped
us and has implanted deeply within us, woven into the fabric of our being, certain
perceptions, a certain frame of reference, a sense of being. We do not disparage
that rock from which we have been hewn. We have a tradition. We are the
recipients of a great heritage, and that tradition has been written of, spoken of as
scriptures, and we have two thousand years of church history. We are Christians.
We are part of the God of Israel. Going back to the creation, we are a people who
believe in that one who created all things and who was revealed in the face of
Jesus Christ. We come out of a community that has spoken, that has affirmed
some things. So we do have some guidelines. We don't start out from square one,
with a blank slate as it were. But that one light isn't enough because it can then
simply be an external rule to which one would assent mentally but without
inward conviction. That inward conviction must also be there. How does that
inward conviction develop? What do you really believe? What do you really
believe? What would make you stand on your feet and be counted? What would
fill you with rage causing you to move into action? What would break your heart
and cause compassion to flow? What do you really believe?
I speak of my concrete truth. It’s one thing for me to say I am a part of this grand
tradition. It’s another thing for me to say, “This I believe. This I will die for. This I
will live for.” How does that come? Out of our experience? I suppose. Out of the
ongoing communion of the Spirit? God is not done speaking. God says something
still. Jesus said, “The Spirit will lead you into all truth.” Calvin said, “The internal
testimony of the Holy Spirit must confirm what the word or the tradition says to
us.” Somehow or other those things come together until finally I can take my
stand. I can say, “I believe.” So that is a second light.
Then, of course, the tradition has not issued to us in our present experience in a
vacuum. We live in a cultural context in a specific historical setting. As we said
last week, it’s a fascinating time in which to be alive – the knowledge that is
exploding all around us, the fantastic knowledge of the physical universe, of the
human person, of the movement of history, all of this that becomes accessible to
us so that in our own experience tried and true physical theories like that of
Newton are blown sky high. And instead we have quantum physics. We live in a

© Grand Valley State University

�Who Says God Says?

Richard A. Rhem

Page 5	&#13;  

cultural context that is alive with all kinds of knowledge that give us new insight.
So I have to take that which shaped me and that tradition in which I was
nurtured, and my experience…my experience of grace…of God…of my human
experience. Then I have to understand myself in this present time, this ongoing
human drama…my time. So our specific time, context, the influence of our
culture is a third light. But it is still not simple.
The Church historically has majored in absolutes. Some of the greatest problems
in the Church are the preachers who want to make it clear and simple, and who
need to be right. But there’s a problem in the pew also. The people would like to
have it simple and clear and tight. It isn’t simple and clear. It is complex, full of
ambiguity, and we cannot know. We cannot know absolutely. To know absolutely
is to deny the nature of our historical existence. And I don’t think the Church over
the centuries has done a favor to people to try to give that kind of security that
will remove all uneasiness and ambiguity from the human situation. In the
ongoing movement of the human drama we need to be open and alive and alert
and humble, and trusting that the Spirit of God will lead us into all truth, and that
underneath are everlasting arms and that God will move and that God's purposes
will be in ways beyond our wildest dreams. But the secret of that is not knowing,
but trusting. To be able to live with questions, all the time trusting the eternal
God who is the foundation, the God who holds the world in God's hand knowing
that there are yet more wonders to behold and dreams to dream and insights to
gain than have ever entered into the human heart. “We walk,” said Paul, “not by
knowledge but by faith.” For he said, “It has not entered into the heart of man to
dream the things that God has prepared for those that love God.” When we walk
by faith, when we trust God, then we can be open to the continuing surprises of
grace and the “aha!”
The Church still today, maybe today more than ever, is making all kinds of
absolute statements. In order to increase summer attendance we decided to add a
Sunday supplement to the bulletin. You've now got a comic strip. I would have
mentioned it earlier, but I didn't want to lose your attention. (Laughter) The little
comic strip on the last page would be funny if it weren't true. People like me have
stood before people like you and have said, “It is abundantly clear that...” and it’s
not. And you don't need to have it so clear, and so neat, all tied up in a little
package. One thing you need: to trust God. Trust God. People like me have
pandered to people like you, succumbed to the seduction of trying to be the font
of all knowledge and wisdom. Giving you answers where there were really only
questions, when what we should have been saying to you was, “On the one hand,
on the other, but nevertheless.” The foundation is solid. God is God, and you can
trust that!
Well sometime I'll be preaching along and I expect one of you will stand up in the
pew and say, “Who Says God Says?” And I'll say, “Time out. You're right,”
because dear friends I believe with all my heart and I preach with all the passion
of my soul, and I know some things. The thing I know more than all is that I don't

© Grand Valley State University

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Richard A. Rhem

Page 6	&#13;  

know very much when it comes to the real mysteries of life. But I know God will
take care of you…come what may.

© Grand Valley State University

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