16 24 1045 https://digitalcollections.library.gvsu.edu/files/original/7c3ab0948502431a0f039b033c70b549.mp3 4d1d624e873ec3b3954f7951edd16977 https://digitalcollections.library.gvsu.edu/files/original/b17103643d78369907a994a433c5a008.pdf 0aab3867ebf25f094e4fb3f3379d550f PDF Text Text By What Authority? A Littlefair Legacy, 2 Mark 11:15-19, and a reading from Duncan E. Littlefair Richard A. Rhem Christ Community Church Spring Lake, Michigan February 15, 2004 Transcription of the spoken sermon In The Reading From the Present, there are two citations from sermons of Duncan Littlefair in the 70s. I will read only the last couple of paragraphs. In the first, he had advocated the use of the mind and the intellect and the intelligence in dealing with the problems that face us as a society, and then in the bottom couple of paragraphs, he said: We stand at the dawn of a bright new era in life, the era of individuality and freedom, a time in which each person will be his own authority. We will be our own hero. We will find our own way. We will not count on and be dependent upon established authority from outside and above. We will have the authority within ourselves. We will be God in active form expressing the eternal and the infinite through ourselves. We stand at the dawn of such an era. Amen means may it be. I would say Amen to that. As I mentioned last week, I didn’t think of much else except Duncan and his legacy, once in Florida I learned of his death and the request that I do his memorial service, and while I was trying to think about what to preach here, I finally just gave up and thought why not preach here what I really want to say to you anyway and do it in a reflection and a remembrance of the things that I learned from Duncan. So, this week and next week and then on Ash Wednesday we will be reflecting together on some of those core pillars of Duncan’s own vision and faith which have been of such great impact to me and to the broader community. The central core of it all centers around this question of authority. I’d never met anyone who lived with such a sense of inner authority as Duncan Littlefair. I have never encountered anyone who lived with such a sense of selfconfidence, a confidence, an inward strength that simply was not dented or moved in any way in any encounter that I ever had with him or any experience of © Grand Valley State University   �By What Authority? Richard A. Rhem Page 2   him in any situation. He was a very strong, self-confident person who lived out of his own center and was his own authority. There were those on occasion who would accuse him of arrogance and he didn’t even defend himself against that. I’ve heard him say, “Well, if you call that arrogance, call it arrogance.” But, it wasn’t arrogance, for if you check the dictionary, arrogance has to do with an unwarranted claim to power or authority, and that was not the case with Duncan. There was no unwarranted assertion. What he was, what he believed, his vision, his understanding would be stated straightforwardly, no fudging, no fuzziness, set out there for you to hear, to agree or disagree, to acquiesce or to confront, and he reveled in all of it. If you check the word authority, you find it is the same root as author which is to create or to cause to grow. Authority in the dictionary has a very interesting dual definition. On the one hand, I suppose most commonly, authority connotes to us that power to act and to enforce obedience. The police have authority to arrest us if we are exceeding the speeding law and so forth. That may be the most common sense in which we speak of authority. But, also in the dictionary, I read that authority can be the influence of an idea or a person that has gained esteem and respect. So, on the one hand authority is the imposition of power over another. On the other hand, authority is that which is given or ascribed to one who has earned the esteem and the respect of the other. Of course, it was the second case with Duncan. He repudiated, he would rail against any claim of power to enforce. It was detestable to him, particularly in the Church or the religious life, that there would be one who would impose his or her views or positions on another, or on a community at large, who would have that kind of power to enforce conformity to a creedal affirmation or ecclesiastical discipline. But, he could not help being seen as an authority even against his protest simply because of the remarkable person he was whose leadership was an intrinsic quality of his being and widely recognized. The authority ascribed to him was the consequence of the respect and esteem with which he was held, to say nothing of the brilliance of his mind and his thinking. It was the incarnation of that vision and idea that caused people to see him as a figure of authority, but never did he claim it. Never did he plead for it. Never did he assume it. He was his own authority. He lived in about as complete and total a freedom as anyone I have ever known, as straightforwardly, as clear-eyed as anyone I’ve ever known, and it was his intention, I would say it perhaps was the center of his own ministry, to enable others to come to that same point of self-confidence, recognizing within themselves the source of authority for the way they lived, the values they held, the vision with which they lived. The long-time friendship of Lester deKoster and Duncan began with them being debating partners. Lester, of course, was at the other end of the spectrum of Duncan in terms of this issue of authority. There is a very wonderful video of the Littlefair Years at Fountain Street, and Lester, on camera says, “I would say, as © Grand Valley State University �By What Authority? Richard A. Rhem Page 3   espoused by Duncan, religious liberalism means that the person is his own authority. So, now I’m saying, I think, the religious liberal wants to choose among his authorities and it all ends up finally at himself.” Well, Lester, coming from his beloved crimped and cramped Calvinism, with his continuing assertion of the absolute authority of the Bible as the Word of God, was very sensitive to where the issue lies, and it does lie at that matter of authority, and this was a point of discussion many times at Duba’s table because it really doesn’t matter what topic you’re talking about, if you talk about it long enough and keep probing at it long enough, it comes down to what is your authority? On what basis do you make that claim or deny that claim? At the table we were always very much aware of the fact that one was either speaking out of an adherence and a loyalty to, in this case, an ancient text, or one was speaking out of one’s own being, thinking, feeling, as a volitional creature. So, when I saw that on camera recently reviewing again that video, I smiled at Lester putting his finger on the core issue, the matter of authority. And it is the key issue in the religious community as well as the larger community, and it has very practical implications for the way we live and what’s happening in our society. I generally begin Saturday morning reading The Grand Rapids Press religion section. I usually get energized to preach about something or other, and yesterday as I did that, thinking about this sermon, I went through and jotted down a couple of items. The lead story was of the messianic synagogue, people who are described as a small community locally with communities strung around the world. Not a large group, but the question was are they Jewish or Christian? There are people who believe that Jesus was the Messiah, but they continue in Jewish observances, which quite rightly they claim Jesus would have kept himself. As the article indicated, they are often criticized both by the Jewish community and the Christian community. The Jewish community said “You can’t really be authentically Jewish if you’re talking about a Christian Messiah, a Messiah-Savior figure,” and the Christian community saying, “Why don’t you just get with it and move on?” It looks like a wonderful community of people. It looks like they have a wonderful spiritual experiences and emotional fulfillment together, but the reason I noted it was that one of the teaching elders said, “It is pretty clear in the Bible that God intends to reestablish the nation of Israel.” It’s pretty clear in the Bible? Well, I guess maybe it is. Paul really did think that. Of course, it is clear if you just take that ancient text, take that word that says that. But, you might say Paul was also thinking Jesus was going to come back right away and he was at the end of history and the curtain of history would soon drop. Don’t you wonder, if he was wrong about that, he might have been wrong about this? There was a similar kind of a statement in the article on the Southern Baptists who have now extended the ban on women as military chaplains. They’ve been traveling at breakneck speed backwards lately, the Southern Baptists. They © Grand Valley State University �By What Authority? Richard A. Rhem Page 4   apparently have about twenty women in chaplaincies that this will not effect, but they will not extend it anymore because they have determined that a chaplain in the military do pastoral work, marry, bury, and so on, and actually if they do that, then they are in a position of authority and that would contradict I Timothy 12 which says that no woman shall be in leadership or exercise authority over a man, which I think is really a wonderful idea. But, I don’t think it’s going to work. But, this is the point. These things have very practical implications. Take, for example, the question of the reestablishment of the nation Israel. If you are an orthodox Jew of a certain stripe, then you believe that, but you not only believe that, you believe that there are certain borders, certain parameters in the geography that have to be settled by Israel, have to be again Israel before Messiah can come. In that critical, tragic, explosive, violent situation that seems so hopeless in the Middle East today, the Palestinian-Israeli conflict is over borders, and the settlement movement, the architect of which was Ariel Sharon. The present Prime Minister cannot dismantle settlements without violence of his own people because this is not for them a political question, this is a religious question. If they don’t inhabit the land, Messiah cannot come. If you absolutize an ancient text, take it out of its historical context, out of its socio-cultural setting, you get that kind of thing. And so, the settlers who are living on those outlying borders, will die rather than be moved because it’s a question of whether or not God will be able to act and to establish the nation in the ancient borders and bring in the Messianic Age. Or, the Southern Baptist issue - how do you settle the question of the place of women and the gender balance on the basis of the Bible, which comes out of a particular culture? The Southern Baptist pastor who was quoted said, “Finally, the Bible is our guide and not culture or what everybody’s thinking.” I want to say, “You know what? There was a day when the Bible came out of a culture. A culture shaped it and what it said pretty much everybody was thinking, and what you have done is frozen a piece of history and perpetuated it down through the centuries while life continues to develop. And so, finally you have an ancient text that doesn’t resonate at all with where life is down here.” It is a very tricky question and it has tremendous implications for the way we live today. You cannot, with this text, solve the burning sociological issues of our time. Look at how the nation is all upset now over this same-sex marriage thing. States rushing to constitutional amendments, people bemoaning the fact that this might challenge the sanctity of marriage. I want to say, “Why?” You can’t get it out of this book, but it is this book that stimulates people and drives them to that kind of emotional response which can very easily turn violent and, at worst, divides the body politic and creates acrimony and accusation and condemnation. I don’t often like it when Hollywood celebrities have a microphone in their face. I wish they would do us all a favor and just be silent at such a moment, but once in a while one says something pretty good and Tom Hanks said recently, “You know, © Grand Valley State University �By What Authority? Richard A. Rhem Page 5   in any evening when two human beings stand up and look at each other and say, ‘I love you and I’ll be lovingly faithful to you forever,’ is a good evening.” If we would do as Duncan had always pleaded, if we would use our intelligence, if we would gather as much knowledge as we can, if with civility and dignity we could speak together and converse together and probe together, we could move together, we could take advantage of the light that has dawned upon us and continued to cause our corporate, community life together to be more reflective, rather than being pinched and cramped by an ancient text or an ancient institution with an hierarchy that is ruled by the priest. The implications of it are tremendous. The issue of authority is right at the core of the religious community, the religious experience, and the broader community of humanity, as well. This, of course, has always been the issue in the Church. That’s why when Jesus came and did his thing in the Temple, whatever he did, it was a prophetic act and Israel had been inured with prophetic acts throughout its history. It was marked by that. The thing that made Israel unique was the prophetic voice, because every religion has a priesthood and priests keep the machinery going and the prayers being said and the rituals intact, and they are guardians of the tradition. They keep it all going and it is a very valuable function. But, the prophet stands outside on the steps of the Church and says, “Thus saith the Lord.” Whatever happened in the Temple, Jesus was calling to a head his own challenge to that Temple establishment and there are all kinds of reasons for that which have been uncovered more and more in our day in fascinating studies of our time, social cross-cultural studies of that time. But, Jesus, in a prophetic act, confronted the established religious setup of the day and so the guardians of the traditions said, “What are you going to do about it?” The problem was, you see, Jesus had what Duncan had - when he spoke, people listened, because somehow or other, what he was saying resonated with their human experience. In another place in the Gospels it says, “He spoke as one who had authority, not as the scribes and the Pharisees.” The irony is that the scribes and the Pharisees had authority. They had the power to enforce. Jesus had that intrinsic authority that was compelling because it resonated with that which was down deep in the human soul. They came and said, “By what authority did you do this?” In other words, “You can’t just do what you want to do in this Temple because we have the authority to grant that privilege or to withhold it.” Jesus knew this was not a sincere question about “Really, Jesus, talk to us, tell us about what’s really going on with you. Who are you? What are you saying?” No, they were trying to figure out a way to fence him out and so he didn’t play their game. But, he was the example of that prophetic voice. Ah, you say, in the Hebrew scriptures, for Jesus, that was the word of God. Really? But, it certainly was filtered through the human person, and we ascribe to Isaiah and Jeremiah and Amos and Obadiah the word of God. © Grand Valley State University �By What Authority? Richard A. Rhem Page 6   I preached a sermon in Coopersville when I got out of seminary, the ordination sermon for a friend of mine and I said to him in the sermon, “Jeremiah said, ‘Thus saith the Lord.’ You can never say that. You must say, ‘Thus hath the Lord said.’” Get the difference? I took away from him the immediacy of the address of the word of God. I was saying God has spoken and all you can do is say what God said. I was wrong. I was wrong even according to my own tradition. I didn’t understand it at the time, but I was wrong even according to good Calvinism. At the table, Lester would have said to me, “It’s the Word of God incarnate, it’s the Word of God written, it’s the Word of God preached and they’re all the Word of God.” That’s presumptuous. I can’t say my sermon is the Word of God. Duncan said, “Yes you can! Yes, you must!” Oh, really? “It is the Word of God according to you!” That makes a difference. If I preach here and I assume that what I preach is simply my own stuff and not a word of God, I will preach a bloodless, lifeless, passionless, convictionless message that will move you not at all, and that’s what Duncan would detest. “You have to preach with a conviction; it is the Word of God!” But it is the Word of God as you understand it. Lester would say, “It is the Word of God, period.” To Lester, I had to say, “That’s arrogance and that’s dangerous.” Because if I can claim that my word is the Word of God, period, then I can send you out in the streets to do violence in God’s name, and it happens over and over again. Oh, it’s tricky. It’s subtle, this matter of authority. To say that authority is coming out of my own center is not to say that it is simply a human thing. It is to say that the only manifestation of the Word of God is filtered through the human being and the human soul. But, it is the human being and the human soul, finally, that must take responsibility for that word, believing it to be a word beyond one’s self and yet never able to absolutize it. Lynne Deur is publishing a little book of my sermons, and I had to re-read some of those sermons for her because she had edited a bit and one of them was from 2001, “Dropping the Salvation Fantasy,” a rather daring title for me. As I was reading that sermon, I was reminded again that I wrote down in five minutes eight points as to where I had come, from one place to another, and I took them to Duba’s table. I wrote them on this little piece of paper and kept it in my Bible ever since, because Duncan blessed it. Just off the top of my head, I said, this is where I have moved: © Grand Valley State University �By What Authority? • • • • • • • • Richard A. Rhem Page 7   from conservative orthodoxy to liberal openness, from supernatural theism to religious naturalism, from religion as verifiable truth to religion as experience of the sacred dimension of reality, from religion as dogma to religion as poetry, from religion as institution to religion as community, from religion as consisting of absolute truth to religion as emerging experience, from Christianity as exclusive to Christianity as one magnificent window opening on the holy and the sacred, from religion as salvation from damnation to religion as celebration of life. That was such an energizing, liberating experience to sit down and to write those things and to affirm that is where I am. I’m not trying to reconcile it, fit it into this book, or this institution. I value this. I love the Church. I know that without 2000 years of tradition and institution we wouldn’t be here this morning. But, finally, this is where I’ve come. I know you couldn’t run the Roman Catholic Church on this kind of thing. You can’t even run the Episcopal Church or the Methodist or Presbyterian. But, you can run a local, independent community where every one of you is charged to live out of your own center, to be the center of your own authority, recognizing that as the emanation of that divine Spirit in us all, so that in a sense, as we look into each other’s face, we look into the face of God. Or, on Valentine’s Day weekend in that closing solo of Les Miserables, realizing that to love another person is to see the face of God, knowing that to know that and experience that is quite enough. By what authority? That’s the Word of God as I understand it. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Epiphany VI Series A Littlefair Legacy Scripture Text Mark 11:15-19, Location The location of the interview Christ Community Church, Spring Lake, MI References Readings from Duncan E. Littlefair Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20040215 Date A point or period of time associated with an event in the lifecycle of the resource 2004-02-15 Title A name given to the resource By What Authority? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on February 15, 2004 entitled "By What Authority?", as part of the series "A Littlefair Legacy", on the occasion of Epiphany VI, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 11:15-19. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Authority of Scripture Littlefair https://digitalcollections.library.gvsu.edu/files/original/4e160bc402a601ad9289ff0f71a275d5.pdf 482aa4bcc501230ca1cd0017ee582715 PDF Text Text To the Wonder, Glory, Miracle, and Joy of Life! A Littlefair Legacy, 1 Ecclesiastes 3; Philippians 4 Richard A. Rhem Christ Community Church Spring Lake, Michigan February 8, 2004 Transcription of the spoken sermon It is good to be back home. Not to say that Nancy and I were sorry to miss this wonderful January winter you had, and not to say that we were unable to make do with this extended period away with nothing to do, but it is so good to be back. In all honesty, it is so good to be back because of the place to which we come. Yesterday morning the sun caught the ice floes on the lake and it was so beautiful. Ordinarily I would have called Duncan Littlefair to say, “Dunc, you should see what I see,” and he would have said, “Ahh, it’s beautiful.” I thought to myself it may be cold, but it is pretty. And then to be able to come home to my wonderful family - we’re going to gather in a little bit. It’s so wonderful to have such a great family and such a wonderful community, to come back to you. Nancy tells me that I was more relaxed this time away than ever before, and I did take as many books, but I didn’t get them all read, and I think I was relaxed because of how I feel about this community. I feel so good about the fact that we are in such positive territory, feeling so good about the excellent leadership we have, a wonderful pastoral/program team in place that keeps things going and even getting better when I’m gone, Ian and Meg Lawton on their way, feeling so positive about that. I am eagerly anticipating this time of transition and then the next stage of the journey. So, blessed, indeed, I am delighted to be back here in your midst. As you know, while I was gone, I received word of the death of my dear friend Duncan Littlefair. I think the first week or ten days of our vacation we sort of crashed and didn’t do much of anything, but then we got the call that Saturday night that Duncan had died. You know what he meant to me and so many of you have given expression to that, and I do appreciate that. The request was that I should do his memorial service. It was his request that I do that for family and a circle of friends, but we all know that the whole community had, somehow or other, to find some closure with this one who had been larger than life in our midst, and so on Friday I did lead that service at Fountain Street, and I suppose you can imagine that after getting that call and knowing that that was my assignment, my mind could not register on much else. I think I preached about a hundred funeral sermons from 3:30 to 5:00 in the morning every night, it © Grand Valley State University   �To the Wonder…Joy of Life! Richard A. Rhem Page 2   seemed. I had not submitted my preaching for my return. We had left somewhat early and I thought I would have time down there to worry about that, as often I do. But, I just couldn’t determine what to do. I was so filled with thinking about Duncan and the whole impact of his life on my life and the larger community. Finally, I said to Nancy, “I think I’m simply going to do three sermons on Sunday mornings, ‘A Littlefair Legacy,’ and then on Ash Wednesday night concluding that series,” because it’s really all I could be thinking about. Thinking about last Friday, I couldn’t possibly somehow or other turn around the furniture in my mind and come up with something new this morning. Some of you were there for that service on Friday and I have to apologize to you because you will hear some of the same things, but not entirely so, because there was a special relationship that Duncan had to this community. He loved this community very much. He loved to worship here. I would bring him a tape every Tuesday of the service and the next Tuesday I would pay for it. He could really get after me when he saw me slipping back into the slough of orthodoxy. But, he cared a great deal for this community and he saw here hope for his religious vision to be perpetuated. So, I thought, not only will it be good for me, but I hope it will be good for you as a community, as well, to reflect for these weeks on A Littlefair Legacy, to reflect on the impact of this most remarkable human being whom it was my rare pleasure to come to know intimately and to love and respect very deeply. I want to begin this morning where I began on Friday and that is simply to share with you what he taught me, and the heart of what he taught me was to live fully and richly, to enjoy life and to enter it with zest, to live with wonder and awe, with awareness and appreciation, with reverence and thanksgiving. I have to say to you honestly, it was that which impacted me and has changed my life over this past decade. You know because of my frequent references that Tuesday was “Tuesday’s at Duba’s” and you know that those were sacred times and we kept that religiously and as we gathered, we spoke often of the fact that when we would awaken on Tuesday morning, those few individuals that were so blessed to be there, we would say, “Ah! It’s Tuesday,” and with every passing hour our anticipation grew until, all of us at our places, Duncan would lift his glass and say, “To the Wonder, Glory, Miracle and Joy of Life!” The glasses would clink and it was a holy moment. It was good, it was just very good. And then that serious conversation would begin, and it was serious conversation. But, the thing that happened in the clinking of the glasses was that the radical diversity of that table became a community, and a community in all of our diversity in which we came to love one another and care for one another in a most remarkable way. As I came to know Duncan, I came to realize that that toast was the theme of his life. It was the very essence of his being. That man lived with a constant sense of wonder every day and throughout the whole day, in all of the varied circumstances and situations into which I ever saw him, he was one who lived with wonder, with awareness, with appreciation, with a sense of reverence and of © Grand Valley State University �To the Wonder…Joy of Life! Richard A. Rhem Page 3   deep gratitude. Duncan never had a bad day. He was the most unusual person I have ever met. The fact of the constancy, the consistency of that sense of living as a miracle, was contagious. You couldn’t be around him without feeling your own spirit rise and your own sensitivity heightened. And I began to see things that were always there but had never seen before. I began to live with a kind of awareness and appreciation that I’d simply never experienced before. It was because, in being with him often enough, long enough, in so many different situations, I saw him notice everything - a rosebud on a table set, the chorus of birds on his feeder outside his kitchen window which he delighted to watch, a sunset, a starry heaven, the lawn laid with newly fallen snow, a rainy day when he could pull up his rocker to his fireplace and to the crackling of the fire have a good book on his lap, enjoying and savoring the grayness of the clouds. If you would ever have called him in January to complain of a Michigan winter, he would have said, “It’s Wonderful! I love it!” Every day, he had no bad days; he had no desolate seasons. He was totally unimpacted by the external situation of his life because he lived out of an internal miracle that was always going on, of which he was always aware, and which he continued to bring to expression. One of his favorite poems, by poet Grace Crowell, has these lines: This day will bring some lovely thing, I say it over each new morn Some gay adventurous thing to hold Against my heart when it is gone. And so I rise and go to meet The day with wings upon my feet. I come upon it unaware, Some hidden beauty without name, A snatch of song, a breath of pine, A poem lit with golden flame, High tangled bird notes keenly thinned Like flying color on the wind. No day has ever failed me quite. Before the grayest day is done I come upon some misty bloom Or a late line of crimson sun. Each night I pause remembering some gay adventurous lovely thing. That is exactly how he lived more consistently than anyone I’ve ever known. As I came to know him and to experience him more and more, I found my own awareness and appreciation of life growing. He changed my life. © Grand Valley State University �To the Wonder…Joy of Life! Richard A. Rhem Page 4   In Florida I did take down Gary Dorrien’s second volume of The Making of American Theology, and I went back over some things I had read before about the Chicago School. Duncan graduated from the University of Chicago, did his doctoral work there, getting out around 1939-1940, somewhere in there. The Chicago School was a famous school of theology at the time. It was really the center of theological ferment in the country, a pioneer in the movement they called Theological Modernism, and I was re-reading again the story of that. There was a theologian-scholar there named George Burman Foster, and I identify with Foster, because Foster, coming out of a very pious and orthodox Baptist experience, moved across the whole spectrum of religious experience to a naturalist-humanist kind of understanding, and yet he wrestled through it all. As I was reading Gary Dorrien’s account, I read of Foster, who said the content of revelation is in holy personalities. When I read that, I thought, “Dear God, that’s true.” He went on to say ideas are important, but we are not saved by ideas. We are saved by persons, by personalities who embody the ideas. He said as fire kindles fire, and not some theory about the flame, so people save people. I thought, “It’s true.” And then I thought of my own life. While I was in Florida a week after Duncan died, another great friend of mine, Dr. Eugene Osterhaven, died at age 88. Dr. Osterhaven was a professor at Western Seminary for many, many years, he was a great friend of this congregation, he was a dear friend of mine, he married Nancy and me in 1972, and we have been in contact ever since. He prayed for me every day. In the opening years he prayed thanking God for me, in latter years he prayed petitioning God to save me. But, he was one of my dear, old friends who never forsook me, even though he couldn’t believe that I was really as bad as rumor had it. So, I thought of Gene Osterhaven. He was teaching an adult class here in 1960 and was the one that engineered my call here in 1960. And then he was teaching again in 1970 when you were without a pastor, and once again he was an instrument to bring me back here. So, Gene Osterhaven played a big part in my life, and I loved him. He was a beautiful, beautiful human being. He was an orthodox Reformed theologian. I learned my Reformed theology from Gene Osterhaven. I put my mind on his desk and asked him to shape it and to form it. I was totally brainwashed, at my request. That’s where I came from. Then, after about seven years of pastoral work, there began to be some cracks in the armor and I began to have more questions than I had answers, which was a relief to my people, because when I came out of seminary I had all the answers and didn’t even know what the questions were. It was my privilege then to go to the Netherlands and there I had this good fortune of another Professor, Hendrikus Berkhof, whom I have quoted here again and again, again what a beautiful human being he was. He also was a Reformed theologian, but a Reformed theologian who had brought a critical view to the faith and fresh insights and new formulations, and he led me into the place where I could do my own theological thinking. © Grand Valley State University �To the Wonder…Joy of Life! Richard A. Rhem Page 5   Maybe you remember that just a few years ago before he died, he was 80 years old and the University of Leiden celebrated him. They had a big day arranged with a panel of scholars, and I was the only foreign student to be invited back, and I got to say a few words. I didn’t talk about him in terms of his theology, I talked about him in terms of his personhood. I talked about the fact that in the crisis of my own life, Henk Berkhof was a pastor and was full of care and compassion, and I concluded my remarks with “Thank God for the man!” And the Dutch paper the next day, in telling the story of that event, used that phrase in the headline - “Thank God for the Man!” He was brought to the occasion from a nursing home where he was at that time, and I knew as I was with him, it would be the last time I was with him. I spent two hours with him and I wrung every bit of wisdom and insight I could out of him. Then I said to him, “You know, Henk, when I was studying here in the 60s, you were looking in this direction, and now as we talk, I sense that you are looking in that direction.” He said, “Say that again.” I said, “Well, you were talking much more about Karl Barth now than you are about Kuitert and I just sense that there has been some shift as you have come to the end - have you moved?” “Ah,” he said. I said, “You know, I feel so close to you it’s like if you drew a circle, we would be in the circle, but I feel like you’re looking in one direction and I’m looking in another.” He said, “Yah, and that’s the way it should be, for a student must go beyond his teacher.” Now, there’s a teacher for you. There’s grace for you. He gave me permission to go on and I did go on, and this last decade, having encountered Duncan Littlefair, it was a transformation, the next step, moving from orthodoxy to critical Reformed reflection to religion that is natural and human, for I saw in Duncan that his life was the fruit of his theological religious understanding. He was deeply rooted theologically, philosophically. He never talked about it. He didn’t preach about it. He didn’t burden his people like I have burdened you. He celebrated life with them, but when I probed because that’s who I am, I kept probing to say, “Okay, tell me. How does this blossom form?” And I realized it was because he wasn’t looking for God outside of the world, some kind of supernatural being in control, now and then intervening. He saw the mystery of the holy and the sacred as the unfolding of this cosmic drama of which we are a part. Religion for him was totally natural and wholly human, and it was the appreciation and the awareness and the wonder of this cosmic miracle into which our lives are woven and we, as that emerging consciousness of this whole drama. © Grand Valley State University �To the Wonder…Joy of Life! Richard A. Rhem Page 6   And so, little by little, I began to see that that beautiful life was the consequence of a consistent vision. Sometimes on Tuesdays all hell had broken loose somewhere in the world, evil had been perpetrated on other human beings, and we would raise our glass in the somberness of whatever event might have been, and then Dunc would say, “Even in the darkness ...” because he accepted life, not as he wanted it to be, but as it is, and even in the darkness it could not cloud the joy or remove the miracle. So, I read Ecclesiastes 3. He could have written it, all of the diversity of human experience. I owe to Don Hoekstra that translation. If you read it in your scriptures, it says there is a time to do this and a time to do that. I always winced a bit when it came to “There is a time to kill and a time to make war.” Don’s translation helps me to see that what that poet was saying is not there’s a time to do this, as though it ought to be done, but as a matter of fact, that’s what we do. This is the way life is. This is the human condition, and it is this that Duncan was able to embrace. His religious vision enabled him to transcend that darkness and to live in the constant light of the unfolding miracle. The Apostle Paul wasn’t too bad, either. He said, “Rejoice. Again, I say rejoice. And don’t worry about anything, but by everything with prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God that passes human understanding will guard your hearts and your minds in Christ.” And then he went on to thank them for the gift they had given them, the Philippian congregation, and he said to them, “But, don’t think I need your gift.” (That reminds me of Duncan. He lived with such detachment.) “But, thanks for the gift. It was good of you. I didn’t really need it. I know how to be abased and I know how to abound. I know how to be full and I know how to be empty.” Some think they get a hint of stoicism in Paul. I think Duncan was even better than Paul, because I never got the sense of stoicism, not like “I’ll grit my teeth and get through this day.” Rather, “So, this is the day. This is the day that the Lord has made and I will rejoice in it and be very glad. So, it’s raining or snowing or hailing, so it is winter or summer or spring or fall. I will live in the wonder, the miracle, and the glory and joy of life.” Wow! That’s a life. References: Grace Crowel (1877-1969), “The Day,” 1926. Gary Dorrien. The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950. Westminster John Knox Press, 2003. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Epiphany V Series A Littlefair Legacy Scripture Text Ecclesiastes 3, Philippians 4 Location The location of the interview Christ Community Church, Spring Lake, MI References Gary Dorrien. Making of American Liberal Theology, Vol. 2: Idealism, Realism, and Modernity, 1900-1950. Westminister John Knox Press, 2003. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20040208 Date A point or period of time associated with an event in the lifecycle of the resource 2004-02-08 Title A name given to the resource To the Wonder, Glory, Miracle and Joy of Life! Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on February 8, 2004 entitled "To the Wonder, Glory, Miracle and Joy of Life!", as part of the series "A Littlefair Legacy", on the occasion of Epiphany V, at Christ Community Church, Spring Lake, MI. Scripture references: Ecclesiastes 3, Philippians 4. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Littlefair miracle of life Natural religion Wonder https://digitalcollections.library.gvsu.edu/files/original/f62ae5c875863faf62c89f283279b9b2.pdf 9e3f78bdeb8a54e6308410604d542fb3 PDF Text Text The Face of God The Celebration of the Life of Duncan E. Littlefair Ecclesiastes 3; I John 4; John 1 Richard A. Rhem Fountain Street Church Grand Rapids, Michigan February 6, 2004 Prepared text of the sermon If you knew Duncan well, you know he did not want this - this celebration of his life. I can hear him now, "What's all the fuss!" But, if he was right and his final breath closed his personal existence, then we have nothing to fear in running counter to his wishes. And if he was wrong and his spirit is dancing before these beautiful stained glass windows he so dearly loved, then he will have been sufficiently tempered such that, even so, we need not fear his wrath. For all his brilliance, wisdom and insight, he never figured out why he couldn't just slip away without notice being taken. And so, we have gathered to celebrate his life, not for his sake, but for our own, for we need some closure, some beginning toward healing for the cavern in our souls his passing has left. To know him intimately was to love him deeply, to miss him terribly, and to be overwhelmed with gratitude for the gift we have shared, living in his presence. It was his request that I lead a simple memorial for his family and a few friends. But, we all knew there had to be a gathering of the larger community and so we are here today. I am so highly honored to have been asked to reflect on his life in this great church - to lead the community celebration of his life; and I am grateful to the Littlefair family, the Fountain Street Board of Governors and the Pastoral Staff who so graciously invited me to be here today. I'm grateful, as well, to those at this end who enabled me from long distance to create with them this memorial service remembering our beloved Duncan Littlefair. Let me be very clear; I intend to paint no objective portrait of Duncan, nor to offer a cool analysis of this man. This will be no balanced view noting strengths and weaknesses, light and shadow. I know Duncan was not perfect - but almost and I respected him so profoundly and loved him so completely that I hope to lift up his life such that we can say "Yes, that was Duncan," and through laughter and tears find some closure, enabling us to move on with gratitude for all he meant to us. © Grand Valley State University   �The Face of God Richard A. Rhem Page 2   Let me also acknowledge that many of you knew him longer than I and you knew him in a variety of roles and diverse situations. I would only claim that in the last decade plus of his life, I came to know him intimately through hours of in-depth conversations. I knew him intimately and, I think, understood him as fully as it is possible for one to know another. We each came from such different places, from opposite ends of the religious spectrum. I am amazed to have traveled the whole spectrum, finally to stand where he stood and he was amazed that, coming from where I had come, I should have become the one whom he hoped would keep the heart of his vision alive. I have known the smile of his favor, his warm affection and generous affirmation and consider myself blessed, indeed. Let me tell you what I learned from him, hoping that my experience will be a catalyst for your own reflection as we celebrate his life today. He taught me to live life fully, passionately with awareness, appreciation, wonder, reverence and gratitude. There is a table down at Duba's and many of you are aware that at that corner table in Duba's Bar, Duncan was the center of the roundtable where on Tuesdays we probed the ultimate questions as well as discussed the issues that mark our present human experience. For those few of us who found a place at the table, Tuesdays dawned with a sense of anticipation which grew with each passing hour until, our places taken, Duncan lifted his glass - an Absolut vodka martini up and gave the familiar toast To the wonder, miracle, glory and joy of life! The respective glasses clinked and the serious conversation began – serious conversation, but now the radical diversity of the table became community and it was good - very good. That toast was an expression of the way Duncan lived every day. Sometimes as we gathered we were aware of some eruption of darkness, some evil perpetrated by human beings, and then he would acknowledge, Even in the darkness - nevertheless... When first I came to know him, I realized I had never known anyone who loved life so deeply and lived life so fully. He was so sensitive, so compassionate. He felt the world's pain, but never did that pain cloud the awe and wonder with which he awoke with every new dawn. A favorite poem by Grace Crowell expresses beautifully the way he experienced every day. © Grand Valley State University �The Face of God Richard A. Rhem Page 3   This day will bring some lovely thing, I say it over each new morn Some gay adventurous thing to hold Against my heart when it is gone. And so I rise and go to meet The day with wings upon my feet. I come upon it unaware, Some hidden beauty without name, A snatch of song a breath of pine, A poem lit with golden flame, High tangled bird notes keenly thinned Like flying color on the wind. No day has ever failed me quite. Before the grayest day is done I come upon some misty bloom Or a late line of crimson sun. Each night I pause remembering some gay adventurous lovely thing. I called from Florida the day before he died. His daughter Candy told me when the ambulance arrived at his home where he requested to be taken to die and they were taking him in, he had the most beautiful, serene smile. He was home. How he loved that refuge, that oasis. But, he was really always home. Always aware, he lived with constant amazement at grace and beauty – a rose bud on a table set, the joy of watching the colorful choir of birds on the feeders outside his kitchen window, a leaf in spring tender and green, in autumn turned brilliant red or orange or yellow, a sunset, a starry night, the lawn mantled in a blanket of newly fallen snow, a cool rainy day when by his crackling fire he could read and savor the cloudy grayness of the sky. He knew no bad days, no desolate seasons. He reveled in life. One could not be with him without being drawn by the contagion of his joy and appreciation, without finding one's own awareness raised, one's own spirit sensitized to the miracle of life, the extraordinary wonder of the ordinary that we too often fail to appreciate. How often he quoted Jesus, "If you have eyes to see and ears to hear." © Grand Valley State University �The Face of God Richard A. Rhem Page 4   He embraced life passionately - all of life in its light and shadow. He was so ruthlessly honest about our human situation - he could have penned the lines of the ancient Hebrew poet – For everything there is a season... A time we are born and a time we die; a time we kill and a time we heal; a time we wage war and a time we make peace. This is our human situation and in the honest acknowledgment of the human condition, Duncan stood in awe, saw beauty, created meaning, lived graciously and pursued love. Never had I met one who lived so passionately, so fully, so richly with such wonder, reverence and gratitude. And I wondered why. I began to probe his philosophy. I began to search out his religious understanding. I asked him about his early years, his education and about the Chicago School in which he did his doctoral work. I still remember the smile on his face as he said no one ever asked him about his dissertation. He secured a photocopy of that dissertation from the University of Chicago and gave it to me. I studied it and it provided some excellent Tuesday discussions. I came to understand his naturalistic humanism. The Chicago School pioneered what has been called Modernism - a term that, coming as I did from conservative, orthodox Dutch Calvinist roots, I had been taught to fear as spawned in Hell. Actually, the Modernist movement in theology was simply the recognition on the part of many religious scholars that religious faith must be exercised in light of the exploding knowledge of all disciplines of human learning. It was the recognition that our religious dogmas and confessional statements derive from a pre-scientific age and therefore need to be re-imagined and translated into thought forms consistent with Reality as we are coming to know it through empirical investigation. Duncan was never in awe of the academic world. He never displayed his own brilliant grasp of philosophical and theological ideas. But, when I questioned him, it was exciting to see how his own philosophical/theological orientation translated into his passionate religious commitment and his powerful pulpit proclamation. For Duncan, Reality is one and in that one Reality there is in process an amazing creative venture underway. We do not look for some Supernatural Being outside the world of space and time, governing, controlling, occasionally intervening. Rather, the Creative Process in all its randomness and all its fecundity is Mystery we speak of under the symbol God. © Grand Valley State University �The Face of God Richard A. Rhem Page 5   Not some God "out there," not this world as a vale of tears to be traversed on the way to the Real Event in another time and another place. No. This is the Life, here and now. Duncan spoke of the Spirit. The miracle of the whole cosmic drama was that matter gave rise to Spirit, to human consciousness, to awareness. The amazing wonder is the emergence of the likes of us who have become the consciousness, the awareness, the voice of the Cosmic Process. This is how he expressed it on Easter, 1967, in his message The Risen Christ: I have come to think of all individuals as temporal, temporary, conscious intrusions or extrusions, or illustrations or realizations or expressions of the total which is God - that we are indeed God in consciousness. For we are our creators - Lords of Creation, Lords of the Earth – because we share in the knowledge and the wisdom and the capacity of God to create. We are Life. We are God. We are humans but we are expressions of God, expressions of the creative force in the world. When we die as a person, as a physical body, Love does not die. Love is that which created you and gives you whatever meaning and significance and worth you have. I read from the Gospel of John and the First Letter of John. In both passages, there appears this statement: No one has ever seen God. In the Gospel that statement comes after the Evangelist had recounted the drama of the Infinite, the Eternal Word becoming flesh, or becoming Human - God became Human. That is what Duncan was saying in the paragraph quoted above. The Human as the embodiment of God. To be sure, the writer of the Gospel did not intend to universalize that claim, for there is an exclusivism in John's Gospel that claims that the occurrence of the Word being made flesh was once for all in Jesus alone. Yet, out of that same Johannine circle comes the First Letter of John with the same statement – No one has ever seen God. © Grand Valley State University �The Face of God Richard A. Rhem Page 6   But, prior to that statement, we have those familiar words, "God is Love," and, immediately following, the statement, "No one has ever seen God." The writer goes on to claim, If we love one another, God lives in us, and God's love is perfected in us. And a bit later he writes, God is love, and those who abide in love abide in God, and God abides in them. In the intimate connection of human bonding in love is the experience, the presence of God. The word symbol "God" carries a lot of baggage. For years, Duncan did not use the term because it could not be heard without all of those connotations of a Supernatural Being of traditional religion. But, he was never without the awareness of the Creative Mystery at the Heart of Reality that found expression in the human. In a 1976 sermon, he explained: ... life is a kind of relatedness in which the parts support the whole and each other.... "Good" is whatever contributes to the growth of such relatedness... God is that relatedness ... ... it is the nature of the universe; it is our life; it is what brought us to this place and it is what sustains us in this time ... This God I am talking about is grounded in nature; he is not separate from us ... The name (God) may be a matter of choice and convention. If you are prejudiced against it, don't use it But don't neglect the reality. (Taken from “A Reasonable and Pragmatic God," 1976) Gradually I came to understand his religious vision that gave him such zest for life. I understood that that toast - to the wonder, miracle, glory and joy of life was the center of his being. His religion was totally natural, wholly human. It was the passionate center of his being. He lived with an unceasing Godconsciousness. His awareness, sensitivity, reverence and gratitude were the result of that God-consciousness. © Grand Valley State University �The Face of God Richard A. Rhem Page 7   From time to time, he would give me a tape of one of his sermons of earlier years. As I listened to one some time ago, he was upset with some of his parishioners who were critical of an anthem which he loved and which the choir had sung the previous week. He was clearly agitated at those who had no feel for the emotional dimension of religion, who lacked poetry in their soul and who were so insecure in their absence of faith in God, that they could not allow the music to wash over them and be moved by the Spirit. Duncan concluded the sermon and then said, "And now I've asked the choir to sing it again!" And they did. And what was the anthem? My God and I, we walk the fields together, We walk and talk as good friends should and do. We clasp our hands, our voices ring with laughter, My God and I walk through the meadow's hue. He tells me of the years that went before me, when heavenly plans were made for me to be, when all was but a dream of dim conception to come to life, earth's verdant glory see. My God and I will go for aye together, We'll talk and talk and jest as good friends do. This earth will pass and with it common trifles, But God and I will go unendingly. If you really knew him and understood him, even now you can image him in that chair in the Chancel, eyes closed, head turned upward, hands folded, spirit soaring in sheer ecstacy. Let me tell you an amazing secret - for all those years that he filled this pulpit -I say with absolute sincerity and certainty, there was not a more honest, more passionate lover of God in Grand Rapids, or Western Michigan, or, for that matter, any place on the face of the earth. No one has ever seen God but the Word has become flesh, God has become human. In that beautiful face of Duncan, I have seen the Face of God. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Friday Memorial Service Scripture Text Ecclesiastes 3: I John 4, John 1 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20040206 Date A point or period of time associated with an event in the lifecycle of the resource 2004-02-06 Title A name given to the resource The Face of God: The Celebration of the Life of Duncan E. Littlefair Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on February 6, 2004 entitled "The Face of God: The Celebration of the Life of Duncan E. Littlefair", on the occasion of Friday Memorial Service, at Christ Community Church, Spring Lake, MI. Scripture references: Ecclesiastes 3: I John 4, John 1. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Cosmic Drama Litttlefair The Human as Embodiment of God https://digitalcollections.library.gvsu.edu/files/original/8e53b3c044a3f8c62d67947c02d9af59.mp3 3ff460b7301facb0e5b86bd7d3697889 https://digitalcollections.library.gvsu.edu/files/original/a62a7db3a3d44a4dea3123c7c37d6ca8.pdf 2127d5f6c35e435177d2f8487f260283 PDF Text Text The Grace to Embrace the Future Philippians 1:3-11; Luke 2:25-35 Richard A. Rhem Christ Community Church Spring Lake, Michigan Christmastide, December 28, 2003 Transcription of the spoken sermon I've been looking forward to this last Lord's Day of the year, this Christmastide Sunday. I knew a couple of months ago when I was trying to decide what the preaching would be that I would want to conclude the season with the story of Simeon, an old man with whom I can identify. I identify with him not because the description fits me. He was righteous and devout. But, I can identify with him in the sense that for all of his life he had been engaged in waiting and watching and praying and yearning for the realization of that realm of God, that rule of peace and shalom. It is a beautiful story that Luke relates to us. He begins his Gospel with a preface that parades before us some of the beautiful old saints who, in their quiet way, had been praying and watching and waiting for God's big move, and Simeon is one of those beautiful examples who comes in old age, nudged by the Holy Spirit, into the temple to find there a child. He takes the child in his arms and he sees the future, and he praises God, saying, "I'm ready for my discharge. Now let your servant depart in peace." The literal language is that Simeon had been in the role of a sentinel watching for the kingdom. Now as his eyes beheld this child, the intuition of the Holy Spirit said, "The future is now in your arms in this little one," and Simeon blessed God and with great grace, embraced the future. Grace is a word that we've used here over all these many years, thinking particularly of God's disposition to all people, that disposition of favor and kindness and mercy to all. But, I use grace with just a nuance of difference this morning in terms of the style of grace. Simeon manifests the style of grace in his ability to let go and to embrace the future in the child. Simeon is an example of the kind of style of grace that I think exemplifies the best in the religious life. He was one of those watching and waiting, had served faithfully, and finally was ready as the time came for his release and, casting his eyes upon the child, could embrace a future that he could not see, but in which he trusted because he believed in the God who was coming to expression in that child. Another example of the style of grace would be the Apostle Paul who wasn't always such a gracious fellow but, in his relationship with the congregation at © Grand Valley State University   �The Grace to Embrace the Future Richard A. Rhem Page 2   Philippi, he had a special affectional relationship. Writing the letter from the prison in Rome as he was about himself to be executed anytime, knowing not just exactly what lie before him, he writes this affectional letter to them saying, "I thank God on every remembrance of you, praying for you constantly, convinced, confident that the God who has begun a good work in you will bring it to completion in the day of Jesus Christ." And on this last Sunday of the year 2003, in the midst of the Christmas season, I want to suggest to you that we are in the process of embracing the future, and it is my sense that, characteristically, we are embracing the future with the style of grace. The year before us is certainly a year of transition and that transition is a major kind of transition for any community. It reminds me of the fact that in that transition there is going to be both continuity and change. It was a few years ago, remember, when we had that beautiful New Testament scholar, Bishop Stendahl here who made such an impact in his visit, who taught me that tradition was not simply something that shaped us out of the past, but that tradition was actually an instrument for both continuity and change, continuity in the sense that tradition as a living tradition has shaped us, has given us a sense of identity, has enabled us to know who we are and what we are about. It has given us a life map; it has given us direction. But, that very tradition is also the instrument of change. If it is a living tradition, then it can never be frozen. It can never be set. It can never be absolutized. It is always in motion and those who have been shaped by a living tradition have found the grace and the freedom to continue to move, to continue to follow the whim and the wind of the spirit, mapping out uncharted ground and sailing into uncharted seas without fear, confident that the God of our past will be the God who will accompany us in the future. So, there is continuity and there is change. Ill never forget Krister Stendahl's example of the boa constrictor. He himself, having come from Sweden and having served ten years as Bishop of Stockholm, was very much in the native Swedish mode where life continues to move, but sometimes he would visit relatives in Minnesota, and there an immigrant Swedish population had tended to freeze the tradition at the point at which they had immigrated. That's a characteristic of every immigrant people (except the Dutch, I think.) But he told about going to Minnesota, and it was like going back to Sweden many years before. He used the example of the boa constrictor who slithers out of its skin and the taxidermist grabs that skin and stuffs it and puts it in a glass case and says, "There's the snake." But, as Krister says, that's not the snake. The snake has slithered off into the future. That's a museum piece. Part of the tension within the Church historically has been to find that proper balance between continuity and change. The temptation is always to freeze, to absolutize, to remain secure and safe with that which is known and that which is familiar. Perhaps you are aware of a current controversy in the country over the forthcoming film, The Passion of Jesus Christ, which has been bought and paid © Grand Valley State University �The Grace to Embrace the Future Richard A. Rhem Page 3   for by Mel Gibson. There was an article in the Grand Haven Tribune yesterday, a pretty good article for the Tribune, as a matter of fact. Actually I have a paper on this whole controversy. Some scholars have looked at this film and have despaired of the nature of this film because it has all of the old passion story as, for example, the old Oberammergau Passion stories which were instruments by which feelings were aroused and anti-Semitism arose causing, as James Carroll in his Constantine's Sword has pointed out, causing people over the years in many instances to go out of Good Friday services and to abuse and persecute Jewish people. This film, apparently, has that kind of feel about it and there have been those who have been trying to negotiate with Mel Gibson. But it turns out that Mel Gibson is a part of a traditional Catholic movement. His father is an outspoken advocate of that. This is a movement that rejects Vatican II, that very significant Council, which had been called by Pope John XXIII from 62 to 65, in which the Catholic Church said there is salvation beyond the Catholic Church and in which they specifically said the Jews collectively are not guilty of the death of Jesus. Very significant moves for that Church at that time. This traditionalist Catholic movement rejects Vatican II, rejects subsequent popes, is very suspicious of the Vatican, and they continue to say their mass in Latin; the priest continues to face the altar and all of that. That in itself is harmless enough. Let that be done and let that kind of mystery and aura flow over the people. But, when it becomes an aggressive movement that can create violence and discord, then that kind of traditionalism becomes a very bad thing. The Church is always in that tension, moving between continuity and change, and we have made that journey. We have been on that journey and I have such confidence for us in the future because we have come to know and to experience that our passage together is, indeed, a passage, and it is a journey. We know from whence we have come and we know that we are moving into a future which is uncharted but in which we are confident, because the eternal God continues with us in the future as in the past. And so, as I think about Christ Community, as I think about a story that will be written, I realize that when that story is written I will have been a transition figure. I will have been a bridge person between that wonderful congregation that invited me back in 1971 which was quite traditional, conservative, and evangelical. That congregation and that posture to this present congregation that has moved from the kind of traditional, conservative, supernaturalism moving toward a religious naturalism in which we see God coming to expression in the whole cosmic tapestry and particularly in the word made flesh, the infinite becoming finite, in the human, understanding ourselves as the voice of God and the consciousness of God and the awareness of God, the awareness of that splendid, grand drama of 13.7 billion years. We've made a radical move. It has been gradual. It has been slow. It has been cautious. It has been persistent. But, we have moved a long way as a community. But, there is continuity because in that new understanding of reality as we have come to understand it, we continue to find the clue to the mystery of the cosmos © Grand Valley State University �The Grace to Embrace the Future Richard A. Rhem Page 4   in the face of Jesus Christ. We continue to find our road map in that life of Jesus. Simeon said, holding the child, "My eyes have seen God's salvation," and we continue in continuity with that Christian understanding of Jesus as the way and the truth and the life. But, there is change, as well, because we have quite a different conception of reality. We have been trying to find a way to say God, to re-imagine faith, to translate it into ways that resonate with our common human experience in the contemporary situation, and that means that I am simply a bridge, a transition person. That also means that we haven't arrived. That means that we continue on a journey and we move into uncharted seas, but unafraid because we are confident, as Paul said, that the one who has begun a good work in our midst will bring it to completion in the day of Jesus Christ, because Paul expected at any day the curtain of history to come down. I would say we are confident because we believe the one who is at work within us will continue to be at work within us, moving us into the ongoing, unfolding of this cosmic journey, the contour of which we can not begin yet to conceive of, but with Simeon, our confidence is in God. With Paul, our confidence is in God. This congregation, having wallowed in grace, has learned the style of grace. I hope I'll hear you repeating back to me again and again and again - What would be the style of grace at this next juncture, and this juncture, and this juncture, unafraid, confident, positive, moving with a style of grace. Growing old is wonderful and it is really a lucky person who can say that. The down side of old age has been hugely exaggerated. I find that each decade of my life has been richer and more exciting than the one before and there are such advantages. On Thanksgiving we had all the kids over and I said to Nancy, "Do you thiink they would help me get that Christmas tree at least upstairs?" Well, no more said than done. The boys put the branches up and there were the granddaughters winding the lights around and when they all left, the tree was a fait accompli. Wonderful! Never had it so good. Then they were all over for Christmas and they said, "Bumpa, Grammy, do you think we should take the tree down?" And we said, "Oh, no, we can do that." Well, Saturday the phone rang and Lynn said, "We're coming over to take the tree down." I said, "Wonderful." And within an hour the whole thing was done and Christmas was over. It was just so beautiful. I hang out on Tuesdays at Duba's with Duncan Littlefair, age 91, and Lester DeKoster, age 88, and I'm always impressed with the perspective of many years, the wisdom, the equanimity with which the ongoing crises of the world are encompassed. I've seen in Duncan Littlefair, particularly, that zest for life that doesn't abate, that passion, that passionate engagement, and he often speaks of the grand privilege of such a long perspective in the human story. Wonderful! And I want to say with old Simeon, "Dear God, I've seen the future and it's good." © Grand Valley State University �The Grace to Embrace the Future Richard A. Rhem Page 5   Do you know that in 1971 when you invited me back I was 35 years old? In February I turned 36 and began in March. Do you know that Ian Lawton is 35 years old, in February he will turn 36 and will begin in March? Do you suspect that the miracle will happen all over again? I do. I can't hold that boy in my arms and look at him, but my eyes will see the future. And we've not arrived. You will find that I've only been a person of transition, moving into a future that even I cannot conceive of, but a future into which I, with you, will move with confidence and joy. I know that transition has its wrenching dimensions, which is normal, natural and healthy. I learned personally something of that a few weeks ago with John and Brenda Fuchs. John was on the Operations Council and the Board of Trustees. He's been a dear friend; I've come to love him dearly. They moved to Florida. In the narthex before they left, I said, "John, I'm really going to miss you," and he said, "Oh, we're coming back. We're coming back." And from that moment I knew that he was putting me off. He wasn't allowing me to say, "I'm sad. I'm going to miss you here every week." And I learned something. And so, you can say, "I'm sad." You can say, "It's going to be different." You can say anything you want to. It's okay. And I won't say to you what I have been saying over and over again. "We're going to be here. We're not going anywhere." No, we have not-arrived, and with all of the continuity that will accompany us, there will be change and that is the way of life. This community will engage it with a style of grace. Say it after me - The Style of Grace. Once more - The Style of Grace. Aah, may we never betray it; may we never deny it; may we always embody it. Christmas Eve - wasn't it beautiful? It was so magical, mystical, meaningful, and I decided that what we needed was just a moment of silence with the lights down and only the candlelight as the Christ Candle was lighted. The silence was eloquent. The silence caused us to be awash with the presence of God. It was so magnificent. Yesterday, Lynn said to me, "Dad, did you stay down so long because you couldn't get up?" I said, "I was worried about getting up, but I stayed down so long because I didn't want the moment to end." It was so beautiful, so magical, so mystical, the presence of God was tangible, and it will continue to be as we find ever new ways to express it and experience it and, in it all, move into that future with the style of grace. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Christmastide Scripture Text Philippians 1:3-11, Luke 2:25-35 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031228 Date A point or period of time associated with an event in the lifecycle of the resource 2003-12-28 Title A name given to the resource The Grace to Embrace the Future Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 28, 2003 entitled "The Grace to Embrace the Future", on the occasion of Christmastide, at Christ Community Church, Spring Lake, MI. Scripture references: Philippians 1:3-11, Luke 2:25-35. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Change Continuity Grace https://digitalcollections.library.gvsu.edu/files/original/e6923caf9c514a5b83f02c5640401bd5.mp3 a7441e0ca5332b057577ae518e056fd9 https://digitalcollections.library.gvsu.edu/files/original/c711fd3f8fa3336d7156c42abff17272.pdf b5084b5be7335ebc53d58928da63ae53 PDF Text Text Two Births, Two Views, Two Empires: Where Does Peace Lie? From the series: The Vulnerability of God Text: Isaiah 11:1-9; Luke 2:1-58 Richard A. Rhem Christ Community Church Spring Lake, Michigan December 21, 2003 Transcription of the spoken sermon I conclude this morning the series on “The Vulnerability of God,” which has been our Advent series in which I have been once again trying to bring to your consciousness and awareness the nature of God as reflected in the Christmas story, particularly in the birth and the life and the death of Jesus. As a Christian community, our claim is that Jesus is the word made flesh, that the divine intention from eternity came to temporal expression in the humanity of Jesus, and I would like to go on to say that it is in the emergence of humanity that we find the presence of that infinite Mystery coming into concrete form and being. If we believe that Jesus, in his birth, life and death, is, indeed, a mirror of the nature of God, then that God is a vulnerable God, in contrast to the God that the Church has set forth forever – and that we religious people have really wanted to have be the case – that is, the Lord God Almighty, Omnipotent, Sovereign of history, in control. That is an interesting tension, as I have been saying over these weeks. I hope that, whether or not you appreciate and enjoy the tension, you nonetheless sense that it is not something that I have imagined or made up, but rather, something that is intrinsically in our Christian faith. The God mirrored in Jesus is a vulnerable God. The God that we prefer is Almighty God, in control, able to secure us in our weakness, in our fear, and in our vulnerability. This morning, just one more attempt to make that clear, with the contrasting of “Two Births, Two Visions, and Two Empires,” raising the question, “Where Does Peace Lie?” Two births - the one birth, Caesar Augustus, the Roman Emperor who was ruling at the time of the birth of Jesus. The other birth - Jesus. © 2013 Kaufman Interfaith Institute and Grand Valley State University   �Where Does Peace Lie? Richard A. Rhem Page 2   In a poem written in 40 BCE, the Roman poet Virgil penned lines that express the longing of an ancient people for peace. It is in the Fourth Eclogue, a rather frequently mentioned poem of this great Roman poet. One stanza says, “Now the virgin is returning, a new human race is descending from the heights of heaven, a birth of a child with whom the iron age of humanity will end and the Golden Age begin.” We just sang “It Came Upon a Midnight Clear,” about the circling years, the coming ‘round of the age of gold, a reference to Virgil in the Fourth Eclogue. There are those who want to claim Virgil as the prophet unconscious, a pagan witness to the coming birth of Christ. But I don’t really think that’s necessary. It is amazing, however, that there was this fine poet who was looking for the birth of a child, and for the rebirth of the ages, one who was writing 40 years, give or take a few years, ahead of the birth of Jesus, one who was writing in the wake of the assassination of Julius Caesar. We know more about Caesar from William Shakespeare than we do from ancient Roman history. I was reading some of that history again in preparation for today. It is fascinating history. There was the great Roman Republic with the Senate, and that excellent form of government that had been created. But, now in the last decades of the first century before the Common Era, there was violence, war, conspiracy, civil strife, and the names of Cassius and Brutus, for example, who assassinated Julius Caesar. Then Octavian, who was Caesar’s great-nephew and adopted son and who was now moving toward the replacement of his uncle, Julius Caesar, but not without having to fight his way to that position. His opposition was the well-known Marc Antony, known perhaps better because of Cleopatra. Someone said history would have been different, had there been a different shape to Cleopatra’s nose. I don’t know whether that’s true or not but there was continual civil war, vying for power. The poet Virgil wrote in 40 BCE of this longing for peace in a Roman setting that was riven with strife. But, by 29 BCE, Octavian Caesar, or Augustus, as he became known, came into Rome, the sole ruler. Interestingly, whether conscious of Virgil’s Fourth Eclogue, or whether simply because this was who he was, his first official act was to close the temple of Janus, the double-faced god of war. Augustus was a very astute ruler. The old republic in Rome was crumbling, and they were on the threshold of empire. They had created this sprawling expanse which could be ruled, it was assumed, only by power. And so, Augustus is trying to restructure something that would give some order and stability to society, creating a form of government, the empire, which lasted for a couple of hundred years. We talk about the Pax Romana, or the Pax Augusti, the two hundred years of Roman peace. It was relative peace; it was not perfect peace. But, there was order, security, civility and Augustus, in his ordering of that empire, yielded up the powers that he had been able to accumulate to himself and those powers were © 2013 Kaufman Interfaith Institute and Grand Valley State University �Where Does Peace Lie? Richard A. Rhem Page 3   given back by the Senate. It was a positive kind of situation that Caesar Augustus sought to install in that ancient world. Was he aware of Virgil’s poem, or was he simply another human individual who knew somehow or other, down deep, that there should be peace among humankind? In the year 9 BCE, he dedicated the gigantic Augustan Altar of Peace. In 1890 there was an excavation in Asia Minor in the town of Priene in which an inscription was found, “To Augustan, Son of God, Divine One,” who was announced in this inscription as Saviour and God, who brought well-being and peace, and through whom would come this whole new order, this whole new age. So, that was one birth and his vision was of peace. It was peace, however, at a price. It was not the kind of peace of which Isaiah spoke that would be the case when the one anointed with the Spirit of God came. It was not a peace in which poetically, symbolically the lion and the lamb would lie down together. It was empire, and the peace was an enforced peace. The Roman Legions, at the outskirts of that empire, protected its borders and kept its internal affairs under their thumb. So, there was a Roman peace, a peace through power that was the vision. It is interesting that it was into such a world that Jesus was born, and into a little corner of that empire. We know something of that Roman peace and the circumstance and condition of that time, because today there have been all kinds of cross-cultural studies about the times of Jesus. Because Jesus was born in that period and we have the Gospels, we get a picture of the underside, if you will, of that empire which Augustus Caesar would have ruled in peace. We know it was a time in which a province such as Judea, part of that great Roman Imperium, was a province under domination and exploitation. We know that the landowners were being forced off their land. We know that there was urbanization which created all kinds of social dis-ease among the people. Hans Küng suggests that it is no mistake that Luke in his Christmas stories, in his Gospel, sets the context the way he does. For, what is Luke trying to say? Remember those Gospels are written after Jesus is dead. Those Gospels are written in retrospect, and Luke is telling the story of Jesus, believing that Jesus was the one through whom peace and an alternative world would come. And so, how does Luke tell us the story? He tells us that Caesar Augustus was ruling in Rome and Quirinius was the ruler in Syria, but he tells us that the birth of this Jesus was announced to a Jewish maiden girl, and that the word never came to Herod’s court, the lackey of Rome, but rather, to some spiritual astrologers from the East who were on a spiritual journey. He tells us that the news of the birth was announced, not in Herod’s court, but to shepherds in the field, the nameless ones, the poor ones, and he introduces the Gospel story with the song of Zechariah, the Benedictus, and of the song of Mary, the Magnificat. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Where Does Peace Lie? Richard A. Rhem Page 4   It is not accidental that the story of Jesus, the life of Jesus, is introduced in the context of an expectation and a hope and a vision for peace and well-being in the world that involved the casting down of the mighty and the lifting up of the nameless ones, not accidental that it is cast in terms of the poor being fed and the rich being turned empty away. This is the story of an underdog people who, in the birth of this one, believed that somehow or another an alternative world will be effected. It is a vision, as a consequence of a birth, of a different kind of a social order. It is a vision of peace through vulnerability. Caesar is born and his birth is celebrated and he has a vision of peace through power. Jesus is born and his life is recorded and it is a life of vulnerability, a vision of peace through powerlessness. Hans Küng says that we haven’t lost the meaning of Christmas because of excessive commercialization. We have lost the meaning of Christmas, primarily, because we have made it a romantic idol, a song, a lovely story, a cozy narrative, and who wants to be the Grinch that stole Christmas? Who wants to be old Scrooge? Well, just for five minutes or so, let me suggest that Christmas, as beautiful as it is, as lovely as it is, I wouldn’t miss it - the beauty of the surroundings, the change in human feeling, the set of the heart. The world becomes a softer place at Christmas. So, I really don’t want to put down anything that Christmas is able to do to humanize us and to soften us and to lead us into greater intimacy. Not at all. But, I do want you to see that the Gospels that we claim to believe are political documents that tell the story of Jesus in a social-economic-political context which is intentionally set over against the political-economic-social context of the time of his birth. I do want you to see that Luke never really intended us to gather in beautiful sanctuaries with poinsettias and to give each other gifts and hugs and to cry a lot. Luke wanted to say, “I’m telling you the story of one who was born into a social context that was marked by Roman imperial power that was a system of domination and exploitation, and I want to tell you about the good news, not of Caesar Augustus, who indeed had a vision of peace through power. I want to tell you about the birth of Jesus who had a vision of peace through vulnerability.” They result in two kinds of empires - the Roman Empire, mighty Rome, magnificent in so many ways, the source of so much that is wonderful in Western civilization. But, Rome that ruled by power finally crumbled, finally overextended, finally became weary of securing itself, finally became weary of defending itself, finally became vulnerable to decay from within because when © 2013 Kaufman Interfaith Institute and Grand Valley State University �Where Does Peace Lie? Richard A. Rhem Page 5   you have that pressure to domination, you have always to live with fear and insecurity. Over against that is the birth of Jesus, whom we claim to be a reflection of the nature of God, whose vision of peace was a vision through powerlessness, whose empire we call the realm of God. On Christmas 2003 you don’t have to be a rocket scientist to know that I am thinking about Rome and that ancient story in terms of my own day and age. You don’t have to be particularly perceptive to know that I am saying to you that the present superpower syndrome that has gripped this nation is a reiteration of Rome and the repudiation of Jesus. The real world is tough and brutal, and I really don’t purport to have answers as to how to find that alternative world of which Isaiah dreamed, where the lion and the lamb would dwell together and a child could play in safety. I don’t know how we could move from this. When I say superpower syndrome, I am quoting a very astute observer of the present, Robert Jay Lifton, who talks about our mind set, that drive for dominance which has its own idealism about it, but which, in our confrontation of the war on terror, has increased that war, that terror, has expedited the recruitment of terrorists, and has not, contrary to all rhetoric, made us more secure, but more afraid. I can understand Virgil, can’t you, four decades before Jesus, in a Roman world torn with strife, longing for something different? I can understand Luke thinking now that he had seen the one of whom Isaiah spoke, because whether it is the pagan Virgil or the prophet Isaiah or the evangelist Luke, or people of common sense and good heart in every day and generation, don’t we know that there is only one path to peace? It is not through power. It is not through might. It is not through domination and exploitation. It is in the creation of another kind of world marked by vulnerability which we say is like God. That is really what Christmas is about. Christmas is gutsy. Christmas is real. Christmas is demanding. Christmas is condemning. Because Christmas is about the way God envisioned the world. Some vision! If nothing else in this Christmas season, I hope you will feel the dissonance, the dissonance between the present rhetoric and the Gospel declaration. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Where Does Peace Lie? Richard A. Rhem Page 6   In your pockets, if you have a dollar bill, there is the great seal and under the pyramid it is Novus Ordo Seclorum. Do you know where that comes from? Virgil. We sang about it in “It Came Upon a Midnight Clear,” the Golden Age. Old Virgil four decades before Jesus talked about a Golden Age and hopes of the birth of one who would bring about a change in the world. Luke hoped for the same thing. It was Charles Thompson who created that great seal who put the date 1776 underneath the pyramid. Do you recognize that date? The birth of this nation, with all the idealism of a New Age and a new beginning. Dear God, I wish this Christmas that we in this wonderful nation of ours, so richly blessed, could recapture that kind of idealism and could learn from Rome that the mightiest power on earth that would continue to perpetuate its position and privilege and power is going to live in fear and insecurity, under stress, every day of its life. And I wish we, with our considerable power and possession, would find a way to make Christmas come true. © 2013 Kaufman Interfaith Institute and Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent IV Series The Vulnerability of God, Advent IV Scripture Text Isaiah 11:1-9, Luke 2:1-58 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031221 Date A point or period of time associated with an event in the lifecycle of the resource 2003-12-21 Title A name given to the resource Two Births, Two Views, Two Empires - Where Does Peace Lie? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 21, 2003 entitled "Two Births, Two Views, Two Empires - Where Does Peace Lie?", as part of the series "The Vulnerability of God, Advent IV", on the occasion of Advent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 11:1-9, Luke 2:1-58. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Advent Nature of God Peace https://digitalcollections.library.gvsu.edu/files/original/8a43c51cbd03ddb3cf24f743cbe341fd.mp3 4414fcab507386c804fa229d3ec84014 https://digitalcollections.library.gvsu.edu/files/original/9b614b58597f65d86baf0f618c24661b.pdf 813bfe155be2cc3008b767f5c19c451c PDF Text Text Looking for God in All the Wrong Places From the series: The Vulnerability of God John 1:1-5, 14, 18; 14:8-14 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent, December 14, 2003 Transcription of the spoken sermon Two weeks ago we entered the Advent season with the theme, “The Vulnerability of God,” in which I mentioned to you that it was a couple of years ago that I came to what for me was a striking realization - that there is a tension in the New Testament between the God who was revealed in the human flesh of Jesus and the God who is pictured and portrayed in the wake of resurrection and the enthronement of Jesus. That, for me, was a rather startling insight that I could not believe that I had not dealt with earlier, in handling the Advent season from year to year. The thing that caught my attention was the fact that the God mirrored in Jesus between crib and cross was quite another God than the God of power and glory who will come at the end of time, sending Christ again for the consummation of all things and that final judgment scene. The God of the second coming is God, the Sovereign, the Lord of history, the One who called all things into being and will call time when it will be no more, the God, the Ultimate Judge of heaven and earth who has committed judgment to the risen and enthroned Christ. The God of the human Jesus is a God of vulnerability. The other God is a God of power, sovereignty, control, simply what we usually think of when we think of God - omnipotent, omniscient, omnipresent, all of those omni- words. I have come back to this topic in this Advent season because I think that it is such an important understanding, and I want to linger for a couple more weeks on that idea of the vulnerability of God which, I believe, is the essence, the true picture of Christmas. Not only Christmas, but the word become flesh at Christmas, the ministry of grace and compassion through the years of Jesus’ ministry, and the crucified one who died with forgiveness on his lips, even acknowledging a sense of forsakenness. I submit to you that there is a tension between the portrait of God in the birth, life and death of Jesus and the understanding of God that comes to expression in the New Testament after Easter. All of it was written after Easter, and the conception of God that has held sway through two thousand years of Christian history is quite remarkable, really. I hope that before you yawn and go off to sleep and get bored with the fact that I continue to bore into this particular idea, you will hear me. © Grand Valley State University   �Looking for God in All the Wrong Places Richard A. Rhem Page 2   Let’s look once again at what John has to say in that marvelous prologue to his Gospel, and then the discussion in the 14th chapter, for there we have the clearest statement of incarnation in the scripture. “In the beginning was the word,” or as I have translated it, “In the beginning was the divine intention,” and that divine intention was the primordial light through which creation was effected. That eternal word, that eternal intention was the agent of creation. All things came into being through that agency. That light shined in the darkness of creation and the darkness never overcame it. That is the way we usually translate it here, and we use it here as a statement of confidence and hope. The light shines in the darkness and the darkness has never overcome it. But, the Greek word has a double meaning. It can be translated “the darkness has not overcome it,” or it can be translated, “the darkness has not comprehended it.” It is like our English word grasp. The darkness did not grasp it, in terms of putting it out, controlling it. Or, the darkness did not grasp it, in terms of didn’t get it. The more I think about the whole context, I think perhaps the latter is the idea - the light shines in the darkness and the darkness didn’t get it. That divine intention, that primordial light came to Israel, to God’s people, and they didn’t get it. Those few who got it, to them God gave power to become sons and daughters of God, not something of human generation or human will, but an act of God. And in that 14th verse - creation didn’t get it, Israel didn’t get it, and the word became flesh and dwelt among us and we beheld his glory, the glory as of the father’s only son, full of grace and truth. And the 18th verse, “No one has seen God, but God the only son has made God known, the one who dwells in intimacy with God.” In that 14th chapter where Jesus speaks of his departure and Thomas says to him, “Where are you going? We don’t know the way,” and Jesus says, “I am the way, the truth, and the life. No one comes to the father but by me. You know the father,” and Phillip scratches his head and says, “Could you just show us the father?” And Jesus says, “How long have I been with you and you still don’t get it? If you have seen me, you have seen the father.” That is incarnation. That is Christmas. That is the embodiment of God, of the eternal intention of God in the human, and I have been making that point. I have been saying that in various ways. But, I raise a question today: Is that incarnation in this only son, or is the incarnation in Jesus the exemplar of what is universally true, that is, that God is incarnate in the human? I have been saying the latter. I have been suggesting here in various ways and various times my conviction that the genius of the Christian faith and its understanding of incarnation was that the divine has become human, that the infinite has become finite, that the concretization of that infinite mystery in the human is the marvelous understanding of Christian faith. But, I think that probably I have been saying what I wanted John to say. I think probably John © Grand Valley State University �Looking for God in All the Wrong Places Richard A. Rhem Page 3   intended to say that the divine intention became human in Jesus in one, in the only one. I think maybe in wrestling with it once again, going through it all once again, I probably have been trying to make John after my own image, just another good liberal Universalist. I think John probably was an exclusivist, and I think that when people quote John 14:6, “I am the way, the truth and the life. No one comes to the father but by me,” and say, “You are contradicting that?” I think they are right. I say that because in reading Elaine Pagels, who has done a lot of work in those Gnostic Gospels, there were a lot of gospels written in the latter first and early second centuries, there were gospels all over the place and most of them ended up on the cutting room floor. Only four made the cut, the canonical Gospels of Matthew, Mark, Luke and John. But, there were a lot of other gospels. One of the most seriously considered is the Gospel of Thomas, and in her study of Thomas, as well as the general area of those Gospels of that time, Elaine Pagels suggests that John may well have been written to counter Thomas. I think she makes a pretty good case for it. These scholarly debates and discussions waffle back and forth and the best we can do is look at the data and then make up our minds on it, but Elaine Pagels has a persuasive argument as far as I understand. The Gospel of Thomas has a different religious sensibility than the Gospel of John. It is closer to Matthew, Mark and Luke than it is to John in some respects. The Gospel of Thomas has sayings of Jesus and many of the sayings of Jesus that can be found in Matthew, Mark and Luke. But, the Gospel of Thomas has a different religious sensibility. For example, let me give you just one quote from the Gospel of Thomas. In that Gospel, Jesus says, “If you bring forth what is in you, what you bring forth will save you. If you do not bring forth what is in you, what you do not bring forth will destroy you.” Now, that sounds like an enigmatic statement, but maybe we can get the sense of it. Thomas’ Jesus is saying there is that in you that you should bring forth, there is light in you. There is a deep primordial light in you. There is in you that which, brought forth, will bring you to wholeness or salvation. Don’t look to me to tell you the truth. Look deep inside yourself because the light dwells there, because you are all created in the image of God. And if you plumb the depths of your own being and get in touch with yourself, to use colloquial jargon, if you plumb the depths of your own being and come to that kind of awareness, when you say “Wow! Aha!” you will be saved. Salvation isn’t something that is bestowed on you from outside. Salvation is something that arises from the depths of you when you come to self-awareness and self-consciousness, when you allow the light that is in you to shine forth. And if you don’t do that, you will continue to live in darkness with distortion and alienation and estrangement and you will be destroyed. That is a different religious sensibility than you have in the Gospel of John. In the Gospel of John, the divine intention is that primordial light, that primordial light of creation, and © Grand Valley State University �Looking for God in All the Wrong Places Richard A. Rhem Page 4   then that process eventuates in the word becoming flesh. But, John said it is the word in flesh of the only son of God, the only begotten son. Elaine Pagels would argue that what was happening was that there was this diversity of understanding and interpretations of Jesus, this variety of Gospels. A few weeks ago I mentioned the old Church father, Araneus, who was fighting that kind of diversity, who was trying to stamp out all kinds of visions and revelations all over the place and to establish the orthodox view. Araneus understood that in order to calm the chaos and to bring some order, he had to establish orthodoxy, or right opinion. As a matter of fact, he was successful and we have four Gospels, Matthew, Mark, Luke and John, and John prevailed over Thomas. Thomas was not heard of again for centuries, so we have in 325 the Nicene Creed where John’s divine word becomes human flesh, which is the only one, the one who can say, “I am the way, the truth and the life, no one comes to the father but by me,” an absolutist and exclusivist claim, if we take it just that way. Dear Krister Stendahl says that is love talk among the disciples. I love the way he softens John 14:6, almost gets me back into the orthodox fold. He’s a wonderful New Testament scholar. But, I have to say I think probably John was setting up Jesus as the light, as the incarnation, as the embodiment of God, and as the only one, and it is then the task of the rest of us to believe in him and through him to be reconciled to God. The Nicene Creed in 325 has Jesus the light of light, God of God, that elevated Christology where he is divine, equal with God. From Chalcedon in 451, that creed gives us those famous words, “true God, true man.” Frankly, in 2000 years of Christian tradition, we have Jesus as the son of God, as the unique son of God, as one with us in our flesh but other than us, in that Jesus is both human and divine, and rather than the Jesus of Thomas saying to us, “Don’t look to me. Look down into your own depths,” we have John saying, “Look to Jesus, for therein is salvation.” There is quite a difference, the difference between the embodiment of God in one unique manifestation in history, or the embodiment of God in the cosmic drama, in the emergence of the human. Now, what difference does it make? Well, if John is right, then those thirty years between crib and cross were really an aberration, not a true reflection of the nature of God. If Jesus is the lone embodiment of God in human flesh, then we have a kind of unique situation to which we can only appeal or believe, but we do not have the embodiment of God in the human. The God of John’s Jesus is temporarily vulnerable, but not ontologically vulnerable. The God of John appears to be vulnerable in the flesh of Jesus, but that God’s not really vulnerable. That is still the sovereign Lord of history who will bring all things to consummation in the end. That is the God to whom Jesus ascends, at whose right hand Jesus is enthroned, who will call the end to history and wrap everything up. That God is still in control. That God is still the dominant God; that is still that supernatural being who called all things to being and will wrap all things up in the end. © Grand Valley State University �Looking for God in All the Wrong Places Richard A. Rhem Page 5   It seems to me that the message of Christmas in that conception is at war with the portrait of God that I see in the birth and life and death of Jesus. Am I the only one that sees that? Probably. But, I’m going to keep hammering away until at least you understand me enough to reject my idea. What difference does it make? It makes a world of difference; it makes a total difference as to one’s understanding of God. If Jesus is the only incarnation and if that thirty years of his life was not a true reflection of the nature of God, then we have God as usual. Then we have the God of control, we have the God of power, we have Almighty God, Omnipotent God, all of that. But, if Thomas was right, then what came to expression in Jesus was the embodiment of God in all of us in the human, and then the secret of being human, if we read it off Jesus who is the embodiment of God, is to be vulnerable. John is so close - he writes so poetically and powerfully of the Eternal Word or, as I like to translate it, “the Divine Intention,” becoming human. In chapter 14, he has Jesus respond to Philip, “If you have seen me, you have seen the Father.” If only he had not made that incarnation, that embodiment of God in the human, a once for all, one time event. If only he had gone on to have Jesus say, “And what is true of me is true of you all.” That, I think, is who the Gospel of Thomas reports Jesus as claiming. But, John was written in a conflict situation. We know of the intramural conflict in the Jewish community at the time of John’s writing. And Elaine Pagels suggests that there was another conflict going on - the conflict between those who saw Jesus as a paradigm, a model, of humanity as Thomas has it and, over against that, John’s claim that incarnation occurred in the one “only begotten Son,” in Jesus. If John is right, then the vulnerability mirrored in Jesus is an aberration, a one time revelation, but not what is universally true, namely that in the humanity of Jesus we see the vulnerability of God, a vulnerability to be embodied in all humankind - humankind then being the embodiment of the Creative Source and Ground of the whole cosmic process. In Thomas, as opposed to John, what came to expression in Jesus is the vulnerability of God - a vulnerability to which humankind is called in that we all are the incarnation of God. That view has never prevailed. Something like this was suggested by the 18th century German biblical scholar, Ludwig Feuerbach. Lloyd Geering summarizes how Feuerbach might have stated such an interpretation: What the incarnation means is this. The divine has enfleshed itself in the human condition, not just in one man but in the human species itself, since the New Testament refers to him as the New Adam. The supposed © Grand Valley State University �Looking for God in All the Wrong Places Richard A. Rhem Page 6   throne in heaven is now empty. God (as traditionally understood) and humankind, are being reconciled. They have become one and the same. And what is the divine? What is the Word that is said to have become flesh? It is the very creativity which has been present in the world from the beginning and which continues through aeons of time. Thus the Christian doctrine of the incarnation illumines for us what is happening on the surface of our planet. Here, from this point onwards, the creativity and the responsibility, which our forebears observed within the world and which they attributed to their imaginary and other-worldly gods, is to be found chiefly within, and exercised by, humankind. Feuerbach lost his position in both Church and University. Such a view has never prevailed. Orthodoxy won in the 2nd, 3rd, 4th centuries, empowered by the Roman Emperor. The Church has been in control, has been a dominant institution. The God of the Church, the God of Christian Gospel has been the sovereign Lord of history, Almighty God. I understand why. Who wants a vulnerable God? Why do we have God at all? Why are we religious at all? Because we’re afraid, aren’t we? Oh, we live before this mystery that we don’t comprehend, but we’re also insecure and afraid. A young woman missing in North Dakota and the frozen sod and the frozen river do not yield a clue, in spite of the prayers sent to heaven. An elderly couple in a car, someone comes through a stop street, one is dead, bang just like that. We worry about our loved ones and our representatives in harm’s way in Iraq and we wonder about our health and the health of our spouses, our children’s well-being. To be human is to be vulnerable. So, we really could do without a weak God. As a Scottish theologian said one day, “A God without a hell isn’t worth a damn.” We really want God to be almighty and in control. And then, of course, because we are like the God we worship, we’re also justified in our own attempts to be dominant and in control. We would be “King of the Hill,” perpetuate our position, our power and our privilege. But, if God is a vulnerable God, then we would have to take our power and position and privilege and we would have to give it away. Then, rather than keeping our thumb on a restless, chaotic world marked by terrorism, we would have to find a way to create an alternative world. Of course, you say, “Silly man.” One could only suggest what I am suggesting this morning. It’s a radical revision. One could only take on the author of the Gospel of John if one was either a fool or almost ready to retire. But, I am really serious. Do you think, with the brutality and the chaos and the violence and the darkness that is rampant upon the face of the earth, do you really believe at some point that God will swoop in and change it all? Don’t you think until we learn another way that the darkness and the death will go on? Don’t you suspect just possibly that the secret of Christmas is the vulnerability of God which would mean that where that was embodied we have the only way, the only truth, and the only possibility of life? © Grand Valley State University �Looking for God in All the Wrong Places Richard A. Rhem Page 7   I am arguing with 2000 years of Christian tradition. I’m sure I don’t have it all right, but I’ll tell you this - I do believe this is what Christmas really means. References: Elaine Pagels. Beyond Belief: The Secret Gospel of Thomas. Random House, 2003 © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent III Series The Vulnerability of God Scripture Text Isaiah 40:4,5, John 1:1-5, 14, 18, 14:8-14 Location The location of the interview Christ Community Church, Spring Lake, MI References Elaine Pagels. Beyond Belief: The Secret Gospel of Thomas. Random House, 2003. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031214 Date A point or period of time associated with an event in the lifecycle of the resource 2003-12-14 Title A name given to the resource Looking For God in All the Wrong Places Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 14, 2003 entitled "Looking For God in All the Wrong Places", as part of the series "The Vulnerability of God", on the occasion of Advent III, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 40:4,5, John 1:1-5, 14, 18, 14:8-14. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Divine Intention Gospel of Thomas Nature of God https://digitalcollections.library.gvsu.edu/files/original/57693ed96a6a2854de47cc7aa318cae0.mp3 7d130dfa615728037c40134515ef6ff5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent I Series The Vulnerability of God Scripture Text I John 4:7-8, 12, 16, 19, Luke 1:46-55 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031130 Date A point or period of time associated with an event in the lifecycle of the resource 2003-11-30 Title A name given to the resource Life Broken and Poured Out Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 30, 2003 entitled "Life Broken and Poured Out", as part of the series "The Vulnerability of God", on the occasion of Advent I, at Christ Community Church, Spring Lake, MI. Scripture references: I John 4:7-8, 12, 16, 19, Luke 1:46-55. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Advent https://digitalcollections.library.gvsu.edu/files/original/7bb7eb5510e06561d4eabfbbd3bddff1.mp3 09c37129a98f55c6a5cc0384bc7b829c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Thanksgiving Day Scripture Text Isaiah 58:12, I Timothy 6:6-10, 17-19, Luke 12:13-21 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031127 Date A point or period of time associated with an event in the lifecycle of the resource 2003-11-27 Title A name given to the resource Gratitude: Its Source and Its Fruit Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 27, 2003 entitled "Gratitude: Its Source and Its Fruit", on the occasion of Thanksgiving Day, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 58:12, I Timothy 6:6-10, 17-19, Luke 12:13-21. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Thanksgiving https://digitalcollections.library.gvsu.edu/files/original/6d0471d7986b52aa8b2a1f521d45bbb9.mp3 aea0c5cc6cdfd79102491fe40d559287 https://digitalcollections.library.gvsu.edu/files/original/7517ec487cc04336dc944c776fa33f2b.pdf 7c5d73e5f5789a91031bbc80298688d6 PDF Text Text A Little Less Certainty and a Lot More Love Text: II Kings; I Corinthians 13; Luke 9:46-56 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 23, 2003 Transcription of the spoken sermon I added the reading from the Hebrew scriptures, because in going to that Gospel passage, I knew that the background was important, that story of Elijah and King Ahaziah, violent, causing us to shudder a bit, of course, but yet representative of that particular day. The issue was that the king did not honor Yahweh, the God of Israel, but rather was seeking counsel from one of the Canaanite deities, and of course, the violence was consuming two groups of fifty with fire. That’s the background of the story in Luke. That ninth chapter always surprises me again when I read it - the disciples following Jesus, living with Jesus, imbibing the spirit of Jesus, arguing among themselves which one of them is the greatest, and having a child placed in their midst, with Jesus’ words, “The least among you is the greatest.” And then John proudly telling Jesus that he caught some evangelist out in the suburbs who set up a tent and was conducting exorcisms, and John told him to stop, and Jesus said to him, “Don’t tell him to stop. If he’s not against us, he’s for us.” And then finally Jesus sets his face to go to Jerusalem, and he’s going to go through Samaria. He sends some ahead to make preparations, but the village in Samaria will not receive him because his face is set to Jerusalem, the other rival spiritual center, and so, James and John, who were rightly called the Sons of Thunder, said, “Show us. Call down fire to consume them,” and Jesus just shakes his head and looks at them and says, “You don’t know what spirit you are of.” They go on to another village. I want to say quickly that the contrast is not between the Old Testament and the New Testament. The contrast is not between Judaism and Christianity. The contrast is between two Jews, Elijah in the 9th century B.C.E., and Jesus, so about 900 years separate them. They are both Jewish and they both live out of the same covenant relationship. It’s not a contrast of religions here. It is a contrast of spirit and the different embodiment of, the different understanding of the God of Abraham, Isaac and Jacob, who Israel was certain is God alone. The issue with Elijah was that there was not an honoring of God alone. With Jesus, it was an issue of love refusing violence, retaliation, vengeance. © Grand Valley State University   �Less Certainty; A Lot More Love Richard A. Rhem Page 2   It was a couple of months ago when I was setting my preaching for the fall that I came to this particular sermon idea, which I call “A Little Less Certainty and a Lot More Love.” The reason I came to it is about that time there was the frontpage headline in the Grand Rapids Press that the Christian group of churches, the ecumenical center called GRACE, was withdrawing from the interfaith Thanksgiving service. On the front-page, two prominent Christian Reformed pastors of that group were quoted as saying, “Obviously we have given off the wrong signals in our interfaith activity. It might appear that we are worshiping the same God and that’s just not true.” I was shocked, I was saddened, I was disappointed by that, I was embarrassed by that. I did not think out of the Reformed community in this area that there would be that kind of statement of an exclusivistic spirit because there’s a theological issue here, and the theological issue here is that there is only God revealed in Jesus Christ and every other God and every other tradition is the false God, is an idol. To me, the theological issue is that you cannot have many gods. If you say God, you are saying God alone. Jesus never intended that he was bringing to expression a new God. This was the God of Israel. This was the God of Abraham, Isaac and Jacob. The whole early Christian movement was a Jewish movement that had no conception of some other God because they had no possibility of another God. God is God. The Apostle Paul remained a Jew all of his life and he certainly never conceived of the fact that he became the apostle of some other God. There is God. And then there are our respective religious traditions, and in those respective religious traditions, we have a groping, seeking, yearning after that God who is God alone, that infinite mystery who transcends us, who is beyond our definition, who is beyond our ability to define or domesticate. I had thought that possibly we had come to an understanding of the fact that religion is a human imaginative, creative construct. Someone has an epiphany, a vision, tells a story, gathers a community, forms a ritual, gains an identity, and there is a people formed around that identity and in that ritual and observance experiencing that transcendent God who is beyond all of our naming and all of our defining. I had really thought that maybe we had gotten to that point, but obviously, we have not. I want to be very clear - in no way is my Christian faith denigrated by the recognition that God’s grace and God’s revealing is also accessible to those other traditions. It does not take away from mine at all. I can simply recognize that I am born into, nurtured in a community that has an identity, that has a ritual and an observance, a story that becomes a medium for the experience of God, but that that is also the case for those other great traditions in which the children of God experience that touch of transcendence, that Infinite One whose presence becomes tangible in the finite, religious expressions of humankind. And so, because that exclusive spirit is so often marked by a dogmatic certainty, the title of my message is “A Little Less Certainty and a Lot More Love.” © Grand Valley State University �Less Certainty; A Lot More Love Richard A. Rhem Page 3   Near the end of his narration of the tragic history of 2000 years of the Church’s relationship to the Jewish people, James Carroll in Constantine’s Sword, which some of us have been working through this fall, suggests that truth is not the possession of any institution, any institutional grouping, but rather, that truth is the gift of the Holy Spirit to the people of God, and he concludes that fine paragraph with a statement that says, “Finally, the revelation of Jesus is not about knowing, but about loving.” He refers to I Corinthians 13, for that is precisely what Paul was saying. In a fractured congregation that was filled with all kinds of arrogant claims as to the superiority of my gift over your gift, Paul says we need all the gifts because we are a body, but let me show you a better way, and then he pens that magnificent hymn to love, and it is based on the fact that our knowledge is in part. To be human is to have only relative, partial, provisional knowledge. It is the very nature of being human. Paul says, “We see in a mirror dimly. When I was a child, I thought as a child. When I became an adult, I put away childish things.” Right now, he is saying, “Human family, Corinthian congregation, we are in the childhood of our human experience. That will change some day when we see face to face. But, as for now, because our knowledge is limited, humility becomes us.” A little less certainty and a lot more love, because all knowledge will pass away and be superseded, but love is ultimate. Love can be a “mushy” kind of a word. But to love calls for tangible expression, and I would suggest that in our society today and in the Church today there is an issue that is tearing people apart, an issue that has become a scapegoat issue in society. It is the issue of sexual orientation. In the Massachusetts Supreme Court ruling this past week, it has sent Right Wing forces scurrying to try to get state amendments to constitutions defining marriage as between a man and a woman, when the constitution already assumes that and takes that for granted. But, this is an end run trying to stave off the possibility that what the Massachusetts Supreme Court said is a right, a human civil right, a same-sex union, could be authenticated in society. Yesterday’s New York Times had an Op-Ed piece that spoke eloquently and powerfully about marriage and about the crisis in which marriage finds itself because of the lack of devotion and commitment, the contingent nature of marriage where, if it isn’t working out, we just forget it. David Brooks, a Conservative voice, writes, Still even in this time of crisis, every human being in the United States has the chance to move from the path of contingency to the path of marital fidelity, except homosexuals. Gays and lesbians are banned from marriage and forbidden to enter into this powerful and ennobling institution. A gay or lesbian couple may love each other as deeply as any two people, but when you meet a member of such a couple at a party or he or she then introduces you to “a partner,” a word that reeks of contingency, you would think that faced with this marriage crisis we Conservatives would do © Grand Valley State University �Less Certainty; A Lot More Love Richard A. Rhem Page 4   everything in our power to move as many people as possible from the path of contingency to the path of fidelity, but instead, many argue that gays must be banished from matrimony because gay marriage would weaken all marriage. A marriage is between a man and a woman, they say. It is a woman who domesticates men and makes marriage work. Well, if women really domesticated man, heterosexual marriage wouldn’t be in crisis. In truth, it’s moral commitment renewed every day through faithfulness that domesticates all people. The Conservative course is not to banish gay people from making such commitments. It is to expect that they make such commitments. We shouldn’t just allow gay marriage, we should insist on gay marriage. We should regard as scandalous that two people could claim to love each other and not want to sanctify their love with marriage and fidelity. In the Episcopal Church, the consecration of a gay man in a committed relationship to the office of bishop is tearing that church apart. And a very clever journalist, Garry Wills, in Newsweek a couple of weeks ago, titles his column, “The Limits of Inclusiveness,” and he maintains that in the American Episcopal Church, opening up the office of the Bishop to a gay man in a committed relationship has broken the bounds by which the Church can finally stay together. That’s just too much inclusion. And he denigrates Bishop Spong who, in explaining why the Episcopal Church, Anglican Church worldwide, is so divided on this is because, in Africa and Asia and Latin America, [there is] a very conservative element of the Church [who have not moved beyond] superstitious Christianity. For the American Episcopal Church to have an insight and a conviction about what is morally right and decent and dignified, [but] to wait for the rest of the Church to catch up would be to violate their own conscience and their own truth before God. Wills suggests that the argument that the various provinces of the Anglican Church be allowed to determine themselves is like at the time of the Civil War when there was an argument that the states should be allowed to determine whether or not they had slaves, and he wants to suggest that that kind of determination by the states would have been just too much inclusion, that rather Lincoln said there are some things that are right and we must stand there. I want to turn that argument right against Wills and say that is precisely what is going on here. In the case of slavery, Lincoln was saying slavery is contrary to the very essence of this country, to this experiment in freedom. And I want to say to him the inclusion of the Episcopal Church is not too inclusive. If it is, then let the community be shattered and broken until there be enough light from God’s word that will allow others to come along and to see that we need a lot less certainty and a lot more love. We cannot as a community simply mouth love. There are times that we must stand up for what is good and dignified and decent and moral, and before the face of God for us true, to stand up and to be counted. © Grand Valley State University �Less Certainty; A Lot More Love Richard A. Rhem Page 5   No one has ever seen God. John writes, “God is love. No one has ever seen God. But the one who dwells in love, dwells in God, and God dwells in that one.” Dear friends, I know I’m preaching to the choir, thank God. But, we need a little less certainty and a lot more love. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXIV Scripture Text II Kings, I Corinthians 13, Luke 9:46-56 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031123 Date A point or period of time associated with an event in the lifecycle of the resource 2003-11-23 Title A name given to the resource A Little Less Certainty and a Lot More Love Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 23, 2003 entitled "A Little Less Certainty and a Lot More Love", on the occasion of Pentecost XXIV, at Christ Community Church, Spring Lake, MI. Scripture references: II Kings, I Corinthians 13, Luke 9:46-56. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives God is Love Inclusivism https://digitalcollections.library.gvsu.edu/files/original/10ab2d1f8abdbb05f7973b43dd4d333d.mp3 b25bd84f434c14dd63e5055df27b3671 https://digitalcollections.library.gvsu.edu/files/original/c1990c845257229d4da37c8167227525.pdf 32699691eb453188dc0bb15e01abcf69 PDF Text Text A Non-Election Year Election Sermon Jeremiah 7:1-7,11; Luke 19:41-46 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 9, 2003 Transcription of the spoken sermon Let me say a word about the strange title of this sermon, "A Non-Election Year Election Sermon." It is a non-election year, but it's not really a non-election year because we did have elections, but we didn't have elections on the national or state issues or candidates, and so my point of saying it is a non-election year is it is a time without the intensity of feeling or concern about particular issues. At such a time, when there are not pressing issues upon us where there is likely to be polarization and strong feelings, it is the best time to look at how we deal with those kinds of social, political, national, world issues that confront us as a people. So, I call it an election sermon, not necessarily a good name for what I am trying to talk about, but what I mean is a sermon that would be preached in the light of a democratic people casting their votes and making up their minds on issues and candidates on the basis of some sense of awareness of the spiritual dimension of the issues or the candidates that are being placed before us. I got the idea from a great English preacher, Henry Perry Liddon, who was a 19th century intelligent, scholarly, conservative, evangelical Anglican preacher who held the pulpit of great St. Paul's in London. When I was in seminary, we studied some of the great preachers and Liddon was one of the models, and I began then to buy used volumes of Liddon's sermons from England, accumulating a shelf full of them. I would go back to those sermons many, many times, and occasionally I would read a particular sermon of his, the title of which I can't remember. I could remember if I could have gone to my shelf and picked up the book and found it, but I sold the book last summer. Dumb thing to do. There was no need to do it and it was the first time I'd sold some books and I'm sorry. Liddon would annually preach a sermon in great St. Paul's that would address the issues, the critical issues that were facing the English people. He did this very responsibly, very scholarly, in a marvelous manner. I suppose that it was the Church of England's counterpart to the Queen's annual address to Parliament. Maybe it was something like, in our situation, the President's State of the Union Address. It was a sermon that addressed the nation and those critical issues that were before it. Of course, this was simply because in England the Church is established. The Queen appoints the Archbishop of Canterbury, and so there is © Grand Valley State University   �A Non-Election Year Election Sermon Richard A. Rhem Page 2   the union of Church and State still in England to this day. But, what was going on there was that the Church had a voice addressing critical issues of a social political nature, like the Hebrew prophets. Israel began as a theocracy. God was the sovereign. But, there came a point, remember, when Samuel was the leader and the people came and said, "We want a king so we'll be like other nations," and he said, "You'll be sorry." They said, "Nonetheless." So, a king was appointed and Israel became a monarchy. However, the prophetic office arose along with the monarchy and those who study these things tell us that Israel was saved from the autocratic rule of despots that marked their neighbors by that prophetic office that always reminded the king that he was the king by the good pleasure of God who alone was sovereign. The king was anointed by the priest with oil, the sign of the Holy Spirit, the sign that he was a servant of God, he was not autonomous. Once again, this was natural because there were not separate state and religious establishments in Israel. It was all one and the temple was the center of that. The text we read this morning is Jeremiah's famous Temple Sermon, in which he stands on the steps of the temple as the people are coming to worship and says, "Don't say, 'The temple of the Lord, the temple of the Lord, the temple of the Lord.'" In other words, don't find your security in the fact that there is a temple here which you can attend, which is the symbolic center, the seat of God's presence in your midst. Don't take that for granted. Don't think that you can violate the covenant community life that was characteristic of God's people Israel, the doing of justice, the care for the marginalized and the poor and the weak, and total devotion to Yahweh. In the society of the day, in Jeremiah's time, there was corruption, they were violating this and Jeremiah was saying to them, "Babylon is coming and exile is imminent because it will be the judgment of God for your failure to live according to the covenant of God." Jesus picked up that text from Jeremiah, combining it with one from Isaiah, "My house shall be a house of prayer. You've made it a den of thieves." In other words, you think you can go out and do all kinds of corporate scandals and so forth, and then come hide in the temple and somehow or other you will be sheltered from judgment because you're hiding within the temple. You have made the temple a den of robbers, a den of thieves. And so, Jesus was picking up that same prophetic role of the Hebrew prophet. He was a prophet in the best sense of the word. There again, one didn't have the political establishment and the religious establishment. There was a nation whose political-religious reality was all one, with the temple as the symbolic center of it all. I suppose one could say it was natural for the prophet to address Israel as that special people of God. What do we do? We are an experiment, a very marvelous experiment in the separation of Church and State. Thomas Jefferson's image of that wall of separation between Church and State, that wall is being chipped away in our day, to our hurt. I want to be very clear that I affirm the separation of Church and © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 3   State. I believe that our nation was born in that age of reason, that dynamic period of human history, the Enlightenment, post-French Revolution, "Liberty, Equality, Fraternity," all of that democratic ferment rising to the surface. Our nation was an experiment throwing off all of that baggage of the European systems and all forms of authoritarianism, lifting up the inalienable rights of the human being. That was a great breakthrough in human experience. I do not trust organized religion. I do not trust organized religion with power. There has been too much tragedy, too much violence in the history of humankind that has used religion as its fuel. I affirm our situation of separation of Church and State. My question to you this morning is a serious question and a sincere question. I come to you asking you to consider a question, not having an answer for you. My question is: Given that we have the separation of Church and State, how does the Church play its role over against the State in order that in the issues that we as a people face, the spiritual dimension of those issues might be lifted up? Obviously, in the political establishment, there is going to be political rhetoric, propagandizing, campaigning of all forms and shapes, opposing parties, and that's all part of our political system and it has its strong points, and it can have some weak points. But how do we as a people, a religious community, a people who want to have more than politics as usual, more than just pragmatism, more than just expediency, more than elections being able to be bought and paid for, how do we bring the spiritual dimension before the people so that, when we cast our votes, or when we make our decisions as a nation, we have become aware, a consciousness has been raised, as to the spiritual aspects of those respective issues or candidates for whom we will be asked to decide? With the separation of Church and State - how does the Church exercise its responsibility for the whole people, for the well-being of society? That is an honest question that I want you to think about with me this morning, because our situation is somewhat unique and, as I think about this, I think about my own story. I came out of school and to this congregation in 1960 and I was a salvation preacher. I really believed that my responsibility was to preach the Gospel, to call my people to repentance and to faith in Jesus Christ in order that they might have their sins forgiven and the hope of eternal life. I didn't really have to deal with issues of political, economic, social implication. I didn't deal with them. I didn't think... I was raised on the cliché, "Religion and politics don't mix." In my early years, it wasn't a problem. Then I left here and went to New Jersey and during that time the Vietnam War situation was becoming critical and I can remember hearing the prophetic voices and protests and realizing that we were in a fix, but it ended; we left without victory or honor, and I had not raised my voice. I was growing restless about that because I was recognizing more and more what a large slice of life was not taken into account in my ministry. © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 4   Then I went to Europe, but what I had to do was take a theological bath. I had to figure it out theologically and biblically and that's where my growing edge was. For four years, I wrestled. It was really the first education I got. It was the first time I ever asked an honest question or really sought an answer that I didn't start out with. I had gone to school until age 25 using every bit of intellectual power I had to buttress the presuppositions that I imbibed with my mother's milk. It's a tragedy, but it's true. But, I had to do it theologically and biblically. For the last 30 years here, I've been dragging you kicking and screaming through this experience of trying to figure out how to translate the theological tradition into a relevant statement for today, how to re-imagine the faith and spiritual life. I'm so delighted that Ian Lawton is coming here without all that baggage that I've carried and dragged along and bothered you with, so that he can start out fresh with all of the enthusiasm and optimism and joy of finding out what it means to live a spiritual life in the 21st century. Isn't it going to be fun? It's going to be so much fun. But, what we've been through has brought us to the point where we're ready for that. But I'm asking you now myself, in the springtime of my senility: How should this kind of thing be handled in a nation that values the separation of Church and State, and yet certainly wouldn't advocate that its whole national life be devoid of spiritual commentary, spiritual comment? How could we do that? It is one thing to enunciate ideals and principles, but they have to land somewhere. It is easier to look in retrospect and try to think about those things. That's why I keep coming back to Bonhoeffer so often, because here was a Christian man who really in his heart believed that to follow Jesus was to be a pacifist, who saw what was going on in his nation and who said explicitly, "I have to choose whether to will the downfall of my nation in order that Western civilization may be saved, rather than the success of my nation which will be the destruction of Western civilization." Here was a Christian thinker who was really a pacifist, who was wrenched in his soul, who put himself in the place of a conspirator's to assassinate Hitler, an act, a concrete act. His ideal, his passion had to find concrete action. He didn't just do that on the side. He also preached it until they cut him off the air. O, blest be the preacher who gets cut off, you see, because he is saying something that's touching the nerve, that is, as Luther would say, addressing where the battle is raging. How do we do that? We, as a church community, generally in this country have pretty much operated on the basis that religion and politics don't mix, and you may say, "I don't come to church to hear politics." Okay. Then tell me, how does Christian faith, how does biblical faith, how does a prophetic witness lift awareness and raise consciousness so that we might be helped to see a larger picture and choose wisely? I know we can do it in various ways, and that is done here. We're going to do it here next week. We're going to do it here following the service today. © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 5   Joel Toppen is going to talk about The American Empire, and that's good because that's a forum and there are questions and answers and interaction. Next week, Howard VanTill will talk about Intelligent Design and that's very pertinent right now. It is a state issue. Our state is focused by these right-wing forces that want to get Creationism back into the school, and next week Howard will lecture and demonstrate. I was so glad for the wonderful interview in the paper with him where he was able to say, "Trying to get Creationism in the school is a stealth approach and it's bad theology and it's bad science." It is important because three of the legislators who sponsor these bills come from Western Michigan. I was so happy in the article that our Representative Barbara VanderVeen was quoted because she says she's for this because she believes in a Creator! That's ignorance! Of course we believe in a Creator! That's not the point. If you sponsor a bill in the legislature, you ought to understand something about it, I would think. Tomorrow night come to the Circle of Friends. You don't have to be gay, you can just be happy. The issue there is important. We have again in our state this ridiculous idea about defining marriage constitutionally, and the Ottawa County Commissioners are being asked to support such a constitutional amendment. It really is an attack on the gay-lesbian community, and that paranoid fear about same sex unions. So, it's good in those forums because there is talk-back. But, I raise the question: How can we handle it as a community as a whole? Otherwise, what the Church becomes in its worship is an irrelevant gathering of like-minded people trying to find comfort and security, a kind of ritual society that is unrelated to where we really live. We really live in the broader culture. We really deal with these broader issues. There should be the light of the word of God. I don't have the word of God, but I should be responsible at least to lift up these things in order that we might think about it together and in order that we might vote with great diversity but with intentionality so that we know and we have thought about it so that we have not simply on national issues submitted or yielded to tribalism and nationalism, which is sin. That we have thought about it in the presence of the God who transcends every border and who transcends every image that the respective religions have of God. I don't want the militant Religious Right, which for the last two or three decades has really gotten into the fray, to be the only voice of people who value the spiritual dimension. I want an intelligent, passionate, open, liberal congregation like this, not as a congregation. We don't need to do it together. But, where you are, do it intelligently and seriously. How can we do this? I would be satisfied this morning if you would go out of here and if you would say, "Dick has raised an honest and a real question." I have to quit; I have so much good stuff here, I can't ... You're going to have to come back another time. It's really good stuff. © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 6   I knew I was going to be handling this and I knew that I was handling it, but I don't know how to handle this, so at Duba's table last Tuesday, I said, "Duncan, you had this powerful pulpit in the city for all of those many years." Of course, Duncan always gets after me and tells me in no uncertain terms how to do it. Don said, "Duncan, you were a preacher that preached. Dick is a pastor who preaches." Duncan would wail away from that pulpit and he was oblivious to who was out there. He spoke to issues local, national, with a powerful prophetic voice. He had the kind of armor about him which I don't have. Right now they're doing a movie on Gerald Ford and he is being filmed because when Gerald Ford pardoned Richard Nixon, his assistant counseled with Duncan Littlefair and Duncan went into the pulpit and advocated the forgiving of Richard Nixon. From Grand Rapids a pulpit that touched the nation's capital. Relevance! Power! Prophetic! I'd rather be your priest. I really would. Last week, All Saints Day, candles, remembering those we've loved and lost a while, and I sat up there and watched you stream forward to receive the Eucharist. It is so deeply moving. Then I could speak to you about how the secret of dying well is living well. In the narthex, Michael Bouman came up and said, "Dick, the timing was right. Tomorrow my Dad's going to go off the respirator." He said, "I want to take the tape," and he took the tape. Monday they took Michael's father off the respirator, but he was able to be with the family. Mr. and Mrs. Bouman listened to the sermon, Tuesday morning he died. That's what I really love to be about. We'll never lose that here. But, this is too important a place and the world has critical issues too important for us not to deal with the larger picture, for the well-being of society, for the healing of nations, for the creation of global community. I'll consider this morning a success if you go out of here saying, "It's an honest question. I have to think about it." And if you'll promise me never, never to say, "I didn't come to church for politics." © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXII Scripture Text Jeremiah 7:1-7, 11, Luke 19:41-46 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031109 Date A point or period of time associated with an event in the lifecycle of the resource 2003-11-09 Title A name given to the resource A Non-Election Year Sermon Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 9, 2003 entitled "A Non-Election Year Sermon", on the occasion of Pentecost XXII, at Christ Community Church, Spring Lake, MI. Scripture references: Jeremiah 7:1-7, 11, Luke 19:41-46. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Spiritual Dimension of National Issues https://digitalcollections.library.gvsu.edu/files/original/2ebadb55c658eaa6f378399456e9c8c0.mp3 36261ee44660812d3220b8d689f6bda1 https://digitalcollections.library.gvsu.edu/files/original/92d0689741652007095b0aa2621bf77b.pdf d20b3757cc0f134fc907be2f8f3074ec PDF Text Text The Secret of Dying Well All Saints Day II Timothy 4:6-8; Luke 23:44-49 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 2, 2003 Transcription of the spoken sermon This service is such a moving experience. To see all of you streaming to the Table, to know the wonder of a loving community is quite overwhelming. What a beautiful privilege it is-for us to be here together with sacred memories and stories. As we continue to celebrate this All Saints Day, I want to think with you for a few moments on "The Secret of Dying Well." If you read the Gospels, there is no way you can reconcile the way in which Jesus died. It's generally considered that Mark is the earliest Gospel; Matthew and Luke followed him very closely, and John, of course, stands out by himself. But, if you read those four accounts, you will find that Matthew is pretty much an exact replica of Mark, so there you have one picture and it is the picture of Jesus in utter desolation, crying out in the darkness of that hour, "My God, my God, why hast thou forsaken me?" If you would go to John, you would find that John's portrait of Jesus is a Jesus who is simply in control. As the Passion story opens, Jesus says, "I lay down my life. No one takes it from me." And throughout that passion account, it is obvious that Jesus is really in charge, even though he is a prisoner about to be crucified. His final words include taking care of his mother, acknowledging his thirst, and then saying, "It is finished. My work is finished. Completed. Done." Luke, although he follows Mark as does Matthew, does not follow Mark in the account of the crucifixion. You will remember the familiar crucifixion story of Luke. It is beautiful, Jesus experiencing all of the horror of the darkness that the human family is capable of, expressing gracious forgiveness, "Father, forgive them, for they don't know what they're doing." Hanging there between two criminals, one on his right and one on his left, railed on by one, beseeched by another to be remembered, In the midst of his own anguish, he reached out as always he had done, and said, "Today you will be with me." And then, borrowing the Psalmist's expression, he died trustingly, "Father, into your hands I commend my spirit." © Grand Valley State University   �The Secret of Dying Well Richard A. Rhem Page 2   From the utter desolation of Mark and Matthew to the Jesus in charge in John, to the rather human, beautiful Jesus of Luke, you can't possibly reconcile those accounts and we know now that those are not words from the cross, anyway. These Gospels, written decades after the event, were certainly based on memory and oral tradition. Some such expressions could have been made, but we don't know that and that doesn't really matter because what we do know is that the Gospel writers were painting portraits for us. They were artists. They were painting portraits of a life, and they painted portraits of this life in its dying. John, for me, is a bit too contrived, Jesus a bit too above it all. Matthew and Mark - well, I'm glad for them because I know it is true to human experience that there are those times when the only thing we can say is, "My God, my God, why has thou forsaken me?" and so, I'm glad that there was a portrait of Jesus that identified him with that kind of human desolation. But, as for me, I have to choose Luke because Luke seems to reflect in Jesus' death the way Jesus was in his life, that amazing, gracious, forgiving of those who were doing him wrong. It is amazing. I think "Father, forgive them" has to be one of the most startling revelations possible. How is it possible? And yet, what we have imbibed about Jesus makes that so consistent with who he is pictured to be, reaching out in compassion and in care, so characteristic of his life, and then, finally, that deep trust and the grace to let go, "Father, into your hands I commend my spirit." Three different portraits, three different stories, you can choose your own favorite, and maybe sometimes you will choose one and maybe sometimes you will choose another. There are times when we need all of those. But, again, I choose Luke because it speaks so powerfully to me of what I have come so deeply to believe, and that is that the secret of dying well is living well. Living with a grace to forgive others and ourselves, living with the kind of care and compassion that draws us out of ourselves to embrace the other, living with the kind of deep peace that in fundamental trust allows us to let go. I think the secret of dying well is living well. It was true of Paul in his own final testimony. We have it in the Second Letter to Timothy, "The time of my departure is at hand. I have fought the good fight, I have run the race, I have kept the faith." The secret of dying well is living well, living with a purpose and a passion, committed, devoted, fascinated, having one's life grasped by that which is bigger than oneself, that which is full of grace, of love and joy and freedom. Bonhoeffer died that way. When they called his name, he said to his English fellow prisoner, "This is the end, for me the beginning of life." And in the case of Paul, there was this deep conviction about that final vindication of all things. Paul had that apocalyptic sense of the imminent end of the End of history. Bonhoeffer had that, too. He had at least a deep sense of the presence of God in his life. Stories - Jesus, Paul, Bonhoeffer. © Grand Valley State University �The Secret of Dying Well Richard A. Rhem Page 3   I had an interesting experience this summer. It's well known here that my Tuesdays are kept with religious devotion at the table down at Duba's, and this one whom I have come to know so well and love so dearly and respect so deeply, Duncan Littlefair, had a medical problem with complications, so that he drifted near the edge, intense pain, the deep of the night. And in his return to the table, he was so anxious to tell us of being so near the edge where one could really let go and move into the darkness, but peacefully. This good friend of mine is a religious naturalist for whom this life is the gift of life and to be lived well without anything beyond. I see him in such peace, such wonder and awe at the gift of life. Another story. If you were told that this was the last day that you were to live, how would you spend it? I hope you'd spend it just the way you intended to spend it before you found out that it was the last day, that life was so good, that it was lived with such grace, that purpose was pursued passionately with all of one's energies and all of one's gifts were drawn out of oneself so that notification of the end would be just the natural course of things. Stories - Jesus, Paul, Bonhoeffer, Duncan Littlefair. I am convinced that whatever there is in that mystery that is our source and our ultimate destination, to live well these days is the secret of dying well, to live without denial, to die without regret, to live fully, to give ourselves in prodigal abandon to enjoy, to be free... Ahhh, good friends, it is so good and so rich. The secret of dying well is living well and it is for us to live well today. As has been announced here last week, I have pneumonia and on Thursday I had an X-ray. I have had such wonderful medical care from Dan Powers and so he wanted an X-ray so he could see me on Friday to see if the antibiotic had won the battle or not. I showed up on Friday, was called in and faced that awful moment when you're asked to step on the scale, and then I offered my arm for the blood pressure to be taken and in those moments, my heart began to race in a way that I have never experienced before. I know now for you medical people out there that it was an SVT, a super ventricular something or other. I'm sitting there, my blood pressure's good, my weight's awful, and my heart's beating twice as fast as it should. So, Dan told me that the X-ray showed there was still pneumonia, that pneumonia could trigger this kind of thing, but I had to go to the ER. So, I made my way to the Emergency Room for the second time in ten days and, of course, when someone comes in with a racing heart, they don't monkey around. They send the wheelchair with you and on the bed and all kinds of wires and hook-ups and one thing and another, and when they got me all set and were ready to read the whole thing, the heart went back to normal. But, of course, they don't let you out of those places so easily. They ask all kinds of questions about why would that happen? So, I had six hours in the Emergency Room on Friday to contemplate my All Saints Day sermon theme. You have to believe that I was thinking about it, and I was thinking about me thinking about it. I want to say this morning, the thesis holds. The thesis holds. So many things © Grand Valley State University �The Secret of Dying Well Richard A. Rhem Page 4   to live for, so many people to live for, so many horizons yet to journey toward. So many of the wonderful joys of life. But, if Friday had been the last Friday, it would have been fine, because by the grace of God and the love and grace of this community and my own beautiful family, surrounded with friends, My God!, how life has been so good. I am convinced that the secret of dying well is living well. Live well, good folks, be good to yourselves, forgive yourselves, forgive one another, embrace, leave no stone unturned for kindness and justice and peace. All will be well. All will be-well. All manner of things will be well. Thanks be to God. Dietrich Bonhoeffer. Letters and Papers from Prison. First published in 1953; First Touchstone Edition, 1997. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event All Saints Day, Pentecost XXI Scripture Text II Timothy 4:6-8, Luke 23:44-49 Location The location of the interview Christ Community Church, Spring Lake, MI References Dietrich Bonhoeffer. Letters and Papers from Prison. Touchstrone edition, 1997. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031102 Date A point or period of time associated with an event in the lifecycle of the resource 2003-11-02 Title A name given to the resource The Secret of Dying Well Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 2, 2003 entitled "The Secret of Dying Well", on the occasion of All Saints Day, Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: II Timothy 4:6-8, Luke 23:44-49. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Compassion Forgiveness Meaning https://digitalcollections.library.gvsu.edu/files/original/9957bd1a407548e3db84be007b1cc1bb.mp3 0f5909b8157305472cc50a387f90492f https://digitalcollections.library.gvsu.edu/files/original/c8a54ff423cae0a288d2a5a0a7e316be.pdf cb7da895282f2638976a9caa4cf2e1c4 PDF Text Text Credo: Personal and Community Deuteronomy 4:4-9, Ephesians 4:1-6 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 19, 2003 Transcription of the spoken sermon My sermon title this morning is "Credo: Personal and Community." Credo is the Latin first person singular form, translated "I believe." Obviously that is a personal expression, and yet I think when the community is thought of as community, it might also be legitimate to say, "We believe," in that same sense. Finally it comes down to that. I believe. You believe. And then there are some things that we share together that we believe together. Sometimes people will say to me, "We don't believe that, do we?" Or, "What do we believe about..." and I have to say, "We don't believe anything." But, I understand the question, because there is a sense in which a community is marked by a certain spirit, a certain posture. This morning I want to say to you once again in just another way what has been said here many times -I believe, you believe, and while we share many things in common, it finally comes down to that personal conviction of faith, a faith not simply an assent to a number of propositions or creedal statements, but rather, that fundamental trust, that fundamental trust of our lives, and that's a highly individual exercise. Nobody can do that for you. You cannot abdicate the responsibility to anyone else, church community, church official. There were a couple of items that came into my hand as I was contemplating my fall preaching and those two items determined the sermon for this morning. One was a review article in The Christian Century about six weeks ago by a theologian named William Placher who was reviewing the newly published four- volume set by Jaroslav Pelikan, the eminent church historian. Pelikan published this in cooperation with Valerie Hotchkiss just before his 80th year. Not too bad at this point to be publishing a four-volume work of 3,796 pages. The first volume is entitled Credo. 606 pages and you can buy it independently for a little under $40. But, if you want the four volumes with the CD Rom, it costs $995. Now, can you believe anybody would invest that much money in four volumes that contain 2000 years of creeds and confessional statements? That's what Pelikan has done. Two thousand years, right up to the year 2000, of creeds and confessional statements from around the globe from every conceivable kind of community and denomination and confessional family. Four volumes, almost 4000 pages. That could take care of your leisure time for a while. © Grand Valley State University   �Credo: Personal & Community Richard A. Rhem Page 2   Pelikan has written much. I have an earlier five-volume set on the Christian tradition in which he traces the theological development over 2000 years. I have quoted Pelikan here, a good Lutheran theologian. He's the one who said, "Tradition is the living faith of the dead. Traditionalism is the dead faith of the living." An excellent scholar, he has put all of this together and toward the end of his life recognizes that what he has just engaged in is an archival exercise. As Pelikan observes, many in this age feel "that even if the time for faith as such may not have passed, the time for teaching Christian faith as authoritative dogma probably has, and the time for confessing it in a normative creedal formulary certainly has." Placher, Christian Century. September 20, 2003. What he is saying is what I have given my whole life to and what I offer in this final offering is an exercise in creating an archive for the future. Now, he doesn't mean, I'm sure, that the church is done thinking theologically or that the church is done expressing itself confessionally. What he's trying to say is that we have moved beyond the era of dogmatic authoritarian religious prescription. The time of formulating dogmatic statements and absolute creeds is over. We can go into the reasons for that. Fundamentally, it is because we have begun, over the last one hundred years, to think historically. We have seen how all of this has developed, and we have come to see not the absolute character of these statements, but rather, their relative character. We have come to see how all of this has evolved, and so we are less ready in this time to give absolute allegiance to some kind of formulation. We know that we are people on the way, and we know that being religious is not having some externally imposed, authoritarian statement of truth placed on us, but rather, in being engaged in seeking to find our human experience illuminated by our religious observance and practice. I think that Pelikan is absolutely right. The day of the authoritarian church, the ecclesiastical hierarchy, canon and creed, is past or is passing. I might be wrong about it, but I don't think so, and I surely hope not. The second item that came into my hands about this time was the book I had with me last week, Elaine Pagels’ Beyond Belief. It is an excellent study, a very personal one. As I mentioned last week, Elaine Pagels gave up the church in her adolescence because of its absolute exclusivism. She was turned off by that. But, she still became a religious scholar, and she began her doctoral work about the time that a library was found in the sands of the Egyptian desert in 1945, the Nag Hammadi Library. A huge clay pot was found that had some fifty manuscripts in it. In the 4th century, when Athanasius was finally established on the Bishop's throne in Alexandria, they were in the process of determining what was to be the canon. Athanasius is the church father who first mentions the 27 books of the New Testament. Athanasius was a tenacious, ferocious kind of leader He passed © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 3   an edict that all other writings that didn't make the cut of the canon should be banned and burned, and probably some monk who didn't like that kind of an attitude gathered some of the most valuable manuscripts, put them in this clay pot and buried them in the Egyptian sand where they stayed for 1600 years. Elaine Pagels at the time of her doctoral work, as these documents were becoming available, did an excellent study which still is looked to today on the gnostic gospels. As she did that kind of study, she learned all about those early centuries and the formation of the Christian church as an ecclesiastical institution and the theological tradition that formed and shaped that church in those early centuries. She had left the church, but she does this religious scholarship and studies particularly that period of the church that was developing orthodoxy. Orthodox means straight thinking. She was well aware of that period of three or four centuries during which this diverse Jesus movement was being brought under control, reined in and given a normative form. Then, as I mentioned last week, she has personal tragedy in her life and one Sunday morning while out jogging in New York City, to warm herself, slips into the narthex of a church and finds herself deeply moved by the music and the prayers and the liturgy. She goes back, she goes to the lower level of the church and gets into a support group and finds her life being nurtured by the religious observance from which she had absented herself for many years. Just as Pelikan sees no future for that dogmatic structure of Christian faith, so Elaine Pagels, who has studied the whole formation of that structure, while returning to community, to religious, specifically Christian, community, is not willing to return to that authoritarian, dogmatic, ecclesiastical structure, for she says, "While I learned again the things that I loved in the Christian tradition, I also learned the things that I cannot love." Part of what she cannot love is documented in that insert in your liturgy which I included from her book. I'm not going to read that, but in that little section she tells about the church father Irenaeus, who was a Bishop in the second century in the area of Gaul. Irenaeus, as a leader in the church, experienced people all over the place. He experienced all kinds of people who were having visions and revelations, who had their own intuitions, and their own insights and their own wisdom and they were all giving expression to it, and in a word, that Jesus movement, that early Christian church, was chaos. It was messy. There was no uniformity of expression of faith, and there was no uniformity of practice and observance. So, Irenaeus was one of the chief shapers of a movement that brought a normative structure to the Christian movement. Athanasius, I mentioned a moment ago, was another one. There were a number of such people. Finally, that Christian movement was brought into a uniform expression when the church was made legitimate by the Emperor Constantine. We speak about the Constantinian establishment of the church. All of that diverse expression was brought into an acceptable expression which was orthodox opinion. In the little insert I gave you, you can find how nasty that process can become because what happens © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 4   immediately when you establish what is "in," is that you also rule out what is "out" and the process begins, the process of excluding and exclusivism and of a triumphalism that claims to have the very truth of God and damns that which differs from it. It is a normal process, it is a human process, we can understand how it happened, we can understand that these leaders were good people who sincerely believed they were doing the will of God. Elaine Pagels is sympathetic to these leaders, but as she indicates and as we religious leaders don't like to admit, if indeed we claim for your benefit that we have the truth of God, and if we believe that we are the guardians of that truth, and if we believe that for the honor of God and for the well-being of the church we have the obligation to hold to that authoritatively, then we can do that with all humility. Who am I but a servant of God? Except the servant has honor in proportion to the one he serves, and so if God has invested me with this deposit of faith, then some of the authority of God comes to me, too. As Elaine Pagels says, the process in those second, third, fourth centuries was to create a canon and a creed and an ecclesiastical hierarchy, and I'll tell you what, I was born too late. I wish I'd been born when there was a canon and a creed and authoritarian hierarchy. (I would like to have been a Cardinal, if not the Pope.) What a way to go! If you have the canon, and you have the creedal formulation, and the power to enforce it, you are golden! What I'm talking about is actually what happened very normally, very understandably in the process of the emergence of the Christian church into a dominant institution. Elaine Pagels says, "I can't go back there. I've come to see that I really need religious community. I've come to see there's a great treasure there that still touches me inside and I want to expose myself to it. But, I can't go back to those things that I cannot love, an authoritarian, dominating dimension marked by canon, creed and absolute, ecclesiastical hierarchy." I wonder about the future of the church. Pope John Paul II just celebrated 25 years and we're going to be seeing a lot out of Rome in these next weeks and months, maybe years, who knows? We know his failing health. Obviously, there were conversations in Rome. But, what a marvelous system. He has appointed all of the Cardinals that will appoint his successor, so the deck is stacked. How can he lose? But, isn't it amazing that that dogmatic structure can continue to perpetuate itself in our world today, our world of satellite and internet and four volumes of two thousand years of creeds and confessions? I wonder how long even the Roman Catholic Church can resist the democratizing spirit that undercuts authoritarianism? I think about a church sort of in-between, the Episcopal Church right now trying to keep from breaking communion. It's a grand tradition, again, but should the leaders of the American Church who believe that they have acted with integrity and honesty and in accord with the will of God as they understand it in the determination to consecrate a gay man to the office of Bishop, should they back © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 5   down in order that the body of Christ not be rent? What is the future going to hold for grand ecclesiastical institutions? I don't know. But, I know this - and that's why I talk about it this morning because I want you to be very selfconscious about it -I know this, I am so delighted to be a part of a community, a religious community, a community committed to the religious quest, a community Christian in that it finds its access to God in the face of Jesus, the God of Israel whose creed was, "The Lord our God is one God." The Jew Paul saying that that one God for him was now seen through the lens of Jesus, his Jewish brother. It was Paul who pleads with the Ephesian community to be patient with one another and deal with one another in gentleness and to bear one another in love, and to keep the spirit of unity and the bond of peace. Now, Paul was passionate. He was so passionate about it because he did believe he had that apostolic mission, and yet in his better moments, he spoke to the community and those were all separate communities at that time, to be gentle and patient, forbearing one another and to keep that bond of peace and love. I am so happy to be a part of a community like this which is weak and vulnerable, that in the face of the world is powerless. The best way for a religious community to be is to be powerless and vulnerable so that we give attention to the things that are really those things to which we ought to be attending, and that is the illumination of our human experience before the face of that mystery, because finally, it is not some grand ecclesiastical institution or some absolute creed or some carefully defined canon apart from which there can be no other light, but it is credo, it is "I believe," and by extension, "We believe." A congregation that blesses diversity and encourages conversation, walking together. We're not isolated, atomistic, fragmented folks. We're in community and we converse and we care, we support. But, we don't have all that baggage beyond us. Nor do we have some authoritarian system imposed upon us. We can "roll our own" and do it together. I'm so delighted to be a part of a place like this, and I'm so proud that we have come this way together. It's not for everybody and we certainly have not arrived, but we've positioned ourselves to capture the future. Not everybody's happy about that. A couple weeks ago Don was accosted in the hardware store in Graafschap for affiliating with a place like this that doesn't believe anything. And this week we got an e-mail, it came to Barbara; must be that the Center for Religion and Life mailing that stirred this up. The subject is the truth. It's from Steve: I want to encourage your organization and Christ Community Church to abandon the liberal, non-biblical perspectives you are putting forth. You are misleading many people who are new believers or not mature in their faith with lies from the pit of hell. I pray that you will preach the gospel of Jesus Christ alone, not your gospel, and teach the Bible as the true and complete revelation of God to man. This will change lives and bring people into God's kingdom rather than waste time on the useless discussions you © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 6   seem to promote. Thank you for your consideration. May God bless you and return you to the truth. Well, thanks, Steve, but no thanks. I've been there. I know about that experience of authoritarian domination and authoritarian absolutism and narrow exclusivism, and I don't ever want to be a part of it again, because you spoil me. You're wonderful. And together we live before the face of God with confidence, with joy, and it's so good. References: Elaine Pagels. Beyond Belief, 2003. William Placher. (Review of Jaroslav Pelikan. The Christian Tradition: A History of the Development of Doctrine, Vols. 1-4. University of Chicago, 1984.) Christian Century, 2003. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XIX Scripture Text Deuteronomy 4:4-9, Ephesians 4:1-6 Location The location of the interview Christ Community Church, Spring Lake, MI References William Placher, Review of The Christian Tradition: A History of the Development of Doctrine, 1984, in Christian Century, 2003. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031019 Date A point or period of time associated with an event in the lifecycle of the resource 2003-10-19 Title A name given to the resource Credo: Personal and Community Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on October 19, 2003 entitled "Credo: Personal and Community", on the occasion of Pentecost XIX, at Christ Community Church, Spring Lake, MI. Scripture references: Deuteronomy 4:4-9, Ephesians 4:1-6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community Fundamental Trust Non-authoritarian https://digitalcollections.library.gvsu.edu/files/original/3ffb663f8a717d02ee9b0bc464f09ebe.mp3 8b61162037727d95d92eb613819d01d9 https://digitalcollections.library.gvsu.edu/files/original/6635265135124fc8c4443eb82af2b0fe.pdf 4b66ec005bdbebb1a89fa84c220c055b PDF Text Text For the Joy of it All HarvestFest I Chronicles 29:10-13, 20-22; II Corinthians 8:1-4 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 12, 2003 Transcription of the spoken sermon I remember it as yesterday; we had gathered in a task force to deal with the fact that this place wasn't doing very well financially, and no one has ever accused me of being a good fundraiser. Fun-raiser, yes, but fundraiser, no. Some of the responsible leadership knew that something had to happen. So, we gathered around a table and did some brainstorming and, in the midst of all of that, someone said, "Maybe we should have a party." I jumped on that idea, because, I said, "I think that's one way that I could do stewardship. We should have a party." And we did. I remember the first service when those balloons floated through the air. Cindy Anderson will tell you that she went to school the next day and the children that were here told the people at school that they had had balloons at church. It was so different from anything we had ever experienced before, but there was such an outpouring of joy, the children were so delighted, and I think perhaps it was because it was such a contrast to our high church liturgy that we simply enjoyed being together in that kind of a party mode around a very good cause. We had such a good time that year that we even thought for a while that we ought to have four party Sundays a year, and we did that for a while. But, eventually, we came down to having this party Sunday and more lately we have added that harvest dimension and that is where we are today. Already again today just looking into your faces, I am confirmed that that is the way to set forth a serious intention. Don Hoekstra has already said to you that this is no small undertaking. It would be a piece of cake for a congregation where all of the old techniques were still in place, where we could talk about guilt and heavy responsibility, where I could stand before you and say, "The Lord has led me, and God says and God demands and God requires." I could cast that all in that old framework in which I grew up and was trained and in which I began my ministry. It was serious business, God's business, and on occasion the preacher would say, "The Lord spoke to me, I had a dream last night," or "As I was meditating on this, I was led of the Lord to tell © Grand Valley State University   �For the Joy of It All Richard A. Rhem Page 2   you," and of course there was always that note of heavy obligation. Sometimes it was laced with a bit of threat and on occasion when the people didn't respond adequately, there was a kind of a scolding tone. Now, if you've been at church all your life as I have, you know what I'm talking about. For some reason, I never felt comfortable with that, particularly when I came back in 1971 and this place started to break out all over and we had a theme. We were going to build a team to build a program for the healing of people, and very self-consciously we said we're not going to worry about brick and mortar. So, we went from one service to two services, and then from two services to three services. At that time I would tell the people, "The first service is rehearsal, the second service is finesse, the third service fatigue." But, eventually we had to think about building this place. I was in fear and trembling because we were already stretched to the limit. We were already doing deficit financing and then to think about building something like this? Someone convinced me that if you invested enough, even though you went into debt, eventually you would come to the point where you could pay that off and prosper. I see in the newspaper a church here and congregation there going into programs of two, three, four, five million dollars, and then I know it's time to retire. I get so weary, I couldn't even think of that. If I was half the leader I should be, that courtyard should be covered and we'd be able to flow right out of the sanctuary right into that wonderful courtyard with glass on top. We have a plan for it, by the way. Maybe we should get started! Seriously, I'm always troubled with the fact that preachers like me can so glibly say, "God obviously is leading us thus and so," because I knew as a preacher that there was a lot of my will and a lot of my ambition tied up with that. It just always bothered me a bit. It was a bit presumptuous for my plan and my program to be sold as the will of God. That tension I lived with, and consequently never did this kind of thing very well. I'm being serious now, because I did live with that kind of tension. And yet, nothing happens without a vision, and when I think about that, I realize we've not been a people without a vision. In displays around this place there are brochures which are way out of date, and one of them, "Dreaming the Future," ought to be reprinted because it is a roadmap of our history, starting in 1971 with a statement that we printed on our liturgies at that time, a nice quote from the Catholic theologian Hans Küng who talks about a conception of the church that was new and fresh and was the expression of the emerging grace that this community was beginning to embody. Then there's another document out of 1980, and then there is the one we print now on the back of our liturgies from 1993, and finally on the back of the brochure there is a panel from 1995 when we celebrated 125 years. If you read that, you will see some of the old language. Then you will see some of the old conceptions begin to be challenged, and finally you will see what we have now which we print on everything that we send out. It's really time to add another © Grand Valley State University �For the Joy of It All Richard A. Rhem Page 3   panel to this. But, as I look at that, I realize anew that we've always had a vision, and of course, vision doesn't spring out of a vacuum. Someone has to lead and be the catalyst for that, and for better for worse, that's been my role over these years. David had a vision of a temple and David brought that vision and the people responded. They embraced the vision, and there was such excitement of the vision realized, that it was pure joy and they had a party and they celebrated just for the joy of it all. Because when you do see something and when you do embrace something and get caught up in something, you get released from yourself and your own small world and you become a part of something that’s grander, something that's wonderful, something that elicits the best in the human spirit that has marked us. Paul had a vision of Jew and Gentile in one body in Christ, and he traveled the ancient world and experienced all kinds of trouble and affliction and suffering, but it was that vision that drove him and he said to the Gentile congregations, "If you give me an offering, we can help people suffering in Jerusalem and those Jewish Jesus people who are poor," and they did it with joy out of their own poverty as a sign of a new kind of community. I think that has been what has marked us and it will continue to mark us. This is not the end. It is the beginning of a grand new beginning. Last week Don Hoekstra told us how he was accosted in the hardware store by someone who said, "Where are you now?" and he said, "At Christ Community." The man said, "Why would you be in a place like that? They don't believe anything, they don’t have any creed, everybody is his own authority.” I want to say to such a person, "Don't believe anything? Dear God, we believe something. We believe in a community. We believe in the creation of human community." Now, I suppose in a lot of congregations that sounds rather pale, but I'll stand by it and I'm more convinced of it all the time. We believe in the creation of human community because we believe that God is within us and God is among us, and it is in the experience of community that we have the touch of grace, the sense of the sacred and the holy. I was at Duba's table last Tuesday. Duncan Littlefair has celebrated his 91st birthday on the same day that Nancy celebrated her birthday, and he has had a tough summer. He's had some medical problems. But, we got back to Duba's Tuesday and he sat at the table and he spoke about the darkness of pain, of coming up to the very edge, and then coming back to experience the wonder and the awe of the ordinary, of a tree turning its leaves, of his pet dog, and of that table at which the five of us lifted our glasses to the wonder, miracle, joy and glory of life. I'll tell you, it's a holy moment. And here, when we gather week after week, or in small groups, or one to one and we meet each other, we meet each other in honesty and authenticity, soul connecting to soul. That's the experience of the holy, of the sacred, and of God. © Grand Valley State University �For the Joy of It All Richard A. Rhem Page 4   I just read a book by the fine scholar, Elaine Pagels of Princeton, who has done a lot of work on the other Gospels that didn't make the cut [to be part of the Scriptures], and this is a book, Beyond Belief and the first chapter is "From the Feast of Agape to the Nicene Creed." On a bright Sunday morning in February, shivering in a T-shirt and running shorts, I stepped into the vaulted stone vestibule of the Church of Heavenly Rest in New York to catch my breath and warm up. Since I had not been in church for a long time, I was startled by my response to the worship in progress—the soaring harmonies of the choir singing with the congregation; and the priest, a woman in bright gold and white vestments, proclaiming the prayers in a clear, resonant voice. As I stood watching, a thought came to me: Here is a family that knows how to face death. That morning I had gone for an early morning run while my husband and two-and a-half- year-old son were still sleeping. The previous night I had been sleepless with fear and worry. Two days before, a team of doctors at Babies Hospital, Columbia Presbyterian Medical Center, had performed a routine checkup on our son, Mark, a year and six months after his successful open-heart surgery. The physicians were shocked to find evidence of a rare lung disease. Disbelieving the results, they tested further for six hours before they finally called us in to say that Mark had pulmonary hypertension, an invariably fatal disease, they told us. How much time? I asked. "We don't know, a few months, a few years." . . . Standing in the back of the church, I recognized, uncomfortably, that I needed to be there. Here was a place to weep without imposing tears upon a child; and here was a heterogeneous community that had gathered to sing, to celebrate, to acknowledge common needs, and to deal with what we cannot control or imagine. Yet the celebration in progress spoke of hope; perhaps that is what made the presence of death bearable. Before that time, I could only ward off what I had heard and felt the day before. I returned often to that church, not looking for faith but because, in the presence of that worship and the people gathered there—and a smaller group that met on weekdays in the church basement for mutual encouragement—my defenses fell away, exposing storms of grief and hope. In that church I gathered new energy, and resolved, over and over, to face whatever awaited us as constructively as possible for Mark, and for the rest of us. When people would say to me, "Your faith must be of great help to you," I would wonder, What do they mean? What is faith? Certainly not simple assent to the set of beliefs that worshipers in that church recited every week ("We believe in one God, the Father, the Almighty, maker of heaven and earth...")—traditional statements that sounded strange to me, like barely intelligible signals from the surface, heard at the bottom of the sea. Such statements seemed to me then to have little to do with whatever transactions we were making with one another, with ourselves, and—so it © Grand Valley State University �For the Joy of It All Richard A. Rhem Page 5   was said—with invisible beings I was acutely aware that we met there driven by need and desire; yet sometimes I dared hope that such communion has the potential to transform us." The Feast of Agape was where that early community gathered together and they broke bread together and they loved each other and they embraced each other. Elaine Pagels said that's what happened to the church. It went from the feast of love to the Nicene Creed, "I believe in one God ..." I believe that we are about creating human community. We do not worship some God "out there," some supernatural being, some heavy policeman holding a stick of morality, hemming us in, caging us up. We are a human community and it is in our human relationships that we experience the God within us and the God among us. We come here to weep and to laugh and to embrace and to hope. We come here to question and to quest. We come here to care for each other and love each other. It is the community, dear friends, it is the human community, and it is the human community in which I know the sacred and I experience the touch of God. When that gets through to me, what can I do but have a party? References: Elaine Pagels. Beyond Belief: The Secret Gospel of Thomas. Random House, 2003. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Harvestfest, Pentecost XVIII Scripture Text I Chronicles 29:10-13, 22, II Corinthians 8:1-4 Location The location of the interview Christ Community Church, Spring Lake, MI References Elaine Pagels. Beyond Belief: The Secret Gospel of Thomas. Random House, 2003. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031012 Date A point or period of time associated with an event in the lifecycle of the resource 2003-10-12 Title A name given to the resource For the Joy Of It All Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on October 12, 2003 entitled "For the Joy Of It All", on the occasion of Harvestfest, Pentecost XVIII, at Christ Community Church, Spring Lake, MI. Scripture references: I Chronicles 29:10-13, 22, II Corinthians 8:1-4. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith https://digitalcollections.library.gvsu.edu/files/original/8d5c142cc722774ac91a0a815ebab8c9.mp3 f99e79ddf49667fdec2ec6b91568df63 https://digitalcollections.library.gvsu.edu/files/original/23795f50fbed4444baab8b162a2cc8d3.pdf 5fc8a395764b38b14a02c788916f2ce7 PDF Text Text All Things Are Yours! A Promise Full of Potential Jeremiah 29:4-14; I Corinthians 3:1-15, 21-23 Richard A. Rhem Christ Community Church Spring Lake, Michigan September 21, 2003 Transcription of the spoken sermon You have had a wonderful beginning this season. I have heard glowing reports of the last two Sundays, and then I listened to the tapes and realized that the glowing reports didn’t tell the half. I was moved by Peter’s sermon and his epistle, the First Epistle of Peter to Christ Community. I was fascinated by Bob’s leftover macaroni and cheese and his call to us to continue to find fresh expression in the course of our religious quest together. Now, it is good to be back and to have this opportunity to have my share in the launching of another church year, what promises to be an exciting year of transition, a year which will be the beginning of a grand new beginning. I had thought about the fact that the more common phrase is the beginning of the end, and then I realized that is nonsense. Nothing is ending. What we are entering into is the possibility of a grand new beginning, and this is the beginning of the beginning, and I am so pleased with what I hear and what I sense and what I experience and the positive joy and confidence and the expectancy of this community. You are a great people and we are well launched on our way in this most significant year. I couldn’t be happier about the way you all are - our leadership stepping forward in such significant fashion, and so many of you, pew after pew after pew, a wonderful, loyal, faithful people who comprise this Christ Community. So, we embark on the beginning of a grand new, beautiful beginning. That reminded me of beginnings three decades and more ago as I went back and thought about some of the old texts that had been the trumpet calls of those early years. One of them was the passage from Jeremiah, the 29th chapter, a chapter that I had found personally very important and had claimed personally at a very difficult time in my life. For some of you who have been around here forever, this is perhaps old hat, but nonetheless there are enough of you who don’t know the story that I think it is worth remembering those opening days of another beginning some three decades ago. I sat alone in my flat in the Netherlands and had to write a letter to my parents. Now, if, as was my case, one is warped from the womb, if one is prayed over and massaged and nurtured and gently nudged to the realization of one’s parents’ © Grand Valley State University   �All Things Are Yours! Richard A. Rhem Page 2   dreams, then when one has entered into those dreams and fulfilled them, one has to write to them to say, “I sit here alone. The family is gone. My marriage is broken, and obviously my ministry is in jeopardy.” I concluded the letter with Jeremiah 29:11, in which I wrote to my dear parents, “Nonetheless, I know the plans I have for you, says the Lord, plans for good and not for evil to give you a future and a hope.” After a few months, I came home to see the children and you learned about it and you invited me to preach one December Sunday in 1970, and I preached. I was a skeleton, if you can believe it. (There are some good things that happen in troubles.) One dear saint went out and said to me, “The doctor just said I had to lose 40 pounds. What’s your secret?” I said, “You don’t want to know my secret.” In the succeeding weeks, things began to happen in this community and before I knew it, before I was to go back to the Netherlands, there was an invitation to me to become a pastor again of this congregation. I was amazed all over again last night as I looked at those old files. I was amazed again at the courage, at the boldness, and at the grace of the leadership of this congregation to invite one to come to be their pastor whose first item on the agenda was a custody battle, and secondly, a divorce! This was 1971. Unheard of. Absolutely incredible, because at that point in the dark ages of those times, ministers didn’t have problems. Nonetheless, here I was, back here as your pastor, and the inaugural text was Jeremiah 29:11, “I know the plans I have for you, says the Lord, plans for good and not for evil, to give you a future and a hope.” Now it was more than just a personal word that I hung to. Now it became a wonderful declaration, a promise full of potential for all of us together. I think the amazing grace of the leadership at that time and the congregation as a whole, the expression of grace, the courage, that kind of spirit spoke volumes and things began to erupt around us and within four months we held a special congregational meeting which was really well attended for congregational meetings, in the summertime, and there were two items on the agenda - the first item was whether or not without any budget provision whatsoever we should extend an invitation to Gordon VanHoeven to become an associate pastor, a co-pastor. Gordon had come out of this church, you will remember, had gone to seminary after accusing me of praying for him, but as a matter of fact, having seen a vision which I think now was just the sun in his eyes, but nonetheless, Gordon was invited to come here and the congregational meeting numbered 124 and the vote to invite Gordon, not knowing how in the world we would ever support him, was 117 to 7. Wonderful majority. Gordon spent the next 18 years trying to ferret out those seven who voted against him. About that time, the wives of the elders, which was the wont at the time, exited from the meeting to the kitchen where they cut the pies to be served with the coffee which would follow after the next item on the agenda, which was to change the name of this congregation after 100 years from the First Reformed Church of Spring Lake to Christ Community Church. I heard tell and I do believe it, that © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 3   Kathryn Kruizenga was taking bets in the kitchen, saying, “He’ll never get that kind of a majority on this issue.” Well, as a matter of fact, the name change passed 120 to 4, and I have had all kinds of people, pastors asking me in subsequent years, “How in the world did you do that?” I said it was just a piece of cake. Those were heady days. We changed the name of the church. I read again last evening the sermon I preached the Sunday night before the congregational meeting, and the theme was “It is reasonable and responsible to change the name of the church to something that will define us and give us an identity such as we are seeking.” The text was I Corinthians 3:23-25. “Enough of this ‘I am of Paul, I am of Apollos,’ for all things are yours. Life, death, the present, the future, all are yours and you are Christ’s and Christ is God’s.” Christ Community, a community of people who are set free. As I visited again that text, I was a bit nostalgic, I have to admit, and I recognized at significant points in the last 30 years I have come back to those texts, but every time there was a certain slant or an angle on those texts, and I use them today with a different angle than I have ever really used them before, and that is that both of these passages are addresses to communities, communities who are going through some kind of difficulty or crisis. In the case of Jeremiah 29, of course, as I mentioned with the reading, the people of Judah had been taken into captivity through that great world empire, Babylon, and they were now living in Babylon and they were feeling very sorry for themselves. And this letter of Jeremiah, who had been a prophetic voice of judgment before the crisis actually occurred, and had been imprisoned by the use of the Patriot Act for the treasonous crime of speaking truth to power, when finally the exile came, Jeremiah’s was the voice of hope and encouragement, and this is a marvelous letter that he wrote to the exiles. He says, “Look, deal with it. Get on with your life. Build houses. Tend gardens. Give your children in marriage, have grandchildren. Don’t decrease, increase. Pray for the welfare of the city that has taken you captive, because as that city prospers, so will you. So, come on.” If you want to know what bad religion can do for you, dealing with these very people to whom Jeremiah wrote, let me read you Psalm 137. These are the downin-the-mouth Jews in Babylon feeling sorry for themselves: “By the rivers of Babylon there we sat down and wept when we remembered Zion. On the willows there we hung our harps, for our captors asked us for songs and our tormentors asked us for mirth, saying, ‘Sing us one of the songs of Zion.’ How could we sing the Lord’s song in a foreign land? Because, as a matter of fact, you see, we don’t really think that God is able to spill over into the foreign land. O, if I forget you, O Jerusalem, let my right hand wither, let my tongue cling to the roof of my mouth if I do not remember you, if I do not set Jerusalem above my highest joy.” © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 4   Now, this is where bad religion comes in because if you’re all caught up with Jerusalem and the temple and a particular understanding of God, if you’re all locked into something like that, then you begin to become angry. “Remember, O Lord, the Edomites, the day of Jerusalem’s fall, how they said, ‘Tear it down, tear it down, down to its foundations. O daughter of Babylon, you devastator, happy shall they be who pay you back in what you have done to us.’” Listen to this now: “Happy shall they be who take your little ones and dash them against the rock.” That’s what bad religion will do for you and that’s what was going on in Babylon when Jeremiah wrote the letter. He said to them, “Come on, build your houses, plant your gardens, get on with your family life. Pray for the welfare of Babylon, for goodness sakes.” It was a community in despair and Jeremiah had to remind them, “I know the plans I have for you, says the Lord, plans of good and not for evil to give you a future and a hope.” Paul’s situation was a bit different, of course, in the infant church there. He scolded them because he had been the founding pastor, but Apollos had come in becoming the preacher, and some delegations from Corinth had come to Paul wherever he was to let him know, “This community is fractured. There is the Apollos group and there is the Peter group and there is the Paul group.” Paul writes to him and says, “You’re infants. How immature! Don’t you know that I planted, Apollos watered, but God gave the increase?” Then he begins to soar, as Paul often does as he gets excited in thinking about this whole thing. He begins to soar and says, “All things are yours! Don’t get so narrowed down and obsessed with one particular pattern. Open your mind, open your heart, recognize that all things are yours. It is as big as the world! Peter is yours and Paul is yours and Apollos is yours. All the great traditions are yours. The future is yours, life is yours, death is yours, all things are yours. So, you are Christ’s and Christ is God’s.” It was a community in trouble because they had gotten fascinated with a particular form or human leadership or a particular way of doing things, so Paul had to get after them. Sort of like Jeremiah did. Grow up! Grow up! Become mature and recognize that your world is too small, your God is too small. There’s a whole world out there and all things are yours. The future is yours. Do you see the slant of those texts this morning? I don’t have to write a letter like Jeremiah did, and I don’t have to scold like Paul did, because you are Christ Community and you’ve been living a dream for 30 years. You moved into a dimension of freedom that has enabled us to soar, to find a life together that is marked not by some crimped, dogmatic statement, not by some rigid ecclesiastical structure, not by some overpowering past, but rather, we have discovered a freedom that has enabled us to live, not just a freedom from, but a © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 5   freedom for, a freedom for a grace that is as expansive as the cosmos, a grace that has moved beyond the ignorance and the arrogance of exclusivism. We have entered into a freedom that has enabled us to embrace our brothers and sisters in other great faith traditions, honoring and valuing the insights and the beauty and the goodness and the truth that is there. We have entered into a freedom that has enabled us to put behind us the kind of social issues that divide society and polarize congregations. We have been able through the freedom that we have found in Christ to affirm the world as it is emerging and as it is coming to expression in all of the disciplines of human learning. There is no place where we have to close our mind or shut our eyes or bow our heads. We celebrate it because we believe that somehow or other, at the core of everything, is that creative spirit that is emanating forth out of an abyss of love that in the course of some 15 billion years has resulted in the gathering of a community of beautiful people like this. We have learned that all things are ours. We don’t have to be crimped and cramped and narrowed down and we don’t have to be pinched in, barriered out, but rather, we can live with fullness and joy, with excitement and anticipation, because the plans for us are plans of good and not for evil, and all things are ours, the future as well as the present. Promise is full of potential. We are on the threshold of something very wonderful. I am not unaware of the wisdom and the conventional wisdom of church leadership of all of those denominations that are dying that say when you have had a long and happy relationship as a pastor and people, a people need time to grieve. “By the rivers of Babylon,” I suppose. Hang up your harps for a while. Come on. That’s ridiculous. Some even say that, as sometimes we grow angry with loved ones who die on us, so a pastor could be the recipient of the anger of people who are mad about the fact that he got old on them. Come on! That may be true in traditional and conventional places, I don’t know, but it’s not true here. There are no wounds we have to bind up. There are no fractures we have to heal. And the identity? Do we know who we are? Yes, we do, thanks to the fires through which we have been put. We know who we are. We know why we’re here, and to those voices that come to me once in a while and say, “You just don’t know,” I say, “Look, my people are emotionally mature and intellectually acute, and they’ll handle it.” “But, it’s going to feel different.” Of course it’s going to feel different. “But it won’t be the same.” Of course it won’t be the same, can’t be the same, shouldn’t be the same. If it was the same, we’d be doomed to death. What has to happen is what happened 30+ years ago, it has to happen all over again, it’s going to happen all over again because, as a matter of fact, it’s not Cephas or Apollos or Paul or Bob or Peter or Don or Dick, it is a matter of the community. Continuity is in the community. © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 6   Continuity is in the community. Say it after me, continuity is in the community. That means it’s you. I have been accused of being a Johnny-one-note with grace, but the story I told you this morning will tell you that I didn’t bring grace here, grace brought me here. There was a community here that had the vision and the boldness and the graciousness and the love to invite me here, to have me experience grace so I could become the agent of grace. It is in the community, dear friends, it is in you. You have embodied it. You, and I’m with you. I want to be right on the sidelines cheering. I want to be right there. (We may have to move out of that pew, honey, but could we maybe have an honorary pew with a little brass plaque? ) Oh, isn’t it good? Isn’t it wonderful? I know the plans I have for you, said the Lord, plans of good and not for evil to give you a future and a hope, because the future is yours. All things are yours - life and death, the present, the future, all things are yours and you are Christ’s and Christ is God’s, and all God’s people said, “Thanks be to God. Amen!” © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XV Scripture Text Jeremiah 29:4-14, I Corinthians 3:1-15, 21-23 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030921 Date A point or period of time associated with an event in the lifecycle of the resource 2003-09-21 Title A name given to the resource A Promise Full of Potential: All Things Are Yours! Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on September 21, 2003 entitled "A Promise Full of Potential: All Things Are Yours!", on the occasion of Pentecost XV, at Christ Community Church, Spring Lake, MI. Scripture references: Jeremiah 29:4-14, I Corinthians 3:1-15, 21-23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith https://digitalcollections.library.gvsu.edu/files/original/6579533a02d74d0a08257b6bcef7f668.mp3 8cacd47cb2f7a00943bbd5cae243af4c https://digitalcollections.library.gvsu.edu/files/original/0be0f2dd19a458757a9d16b87d87b0ba.pdf da0b2166684843803fb7944cffbfe57c PDF Text Text Religion: Response to Mystery Emerging Naturally From the series: The Fundamentals a Century Later Text: Psalm 8; Acts 17:16-23; John 1:1-5, 14-18 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 31, 2003 Transcription of the spoken sermon Today I wrap up the summer sermon series, “The Fundamentals a Century Later.” The fundamentals were set forth in a very positive fashion. These were doctrines affirmed by conservative, responsible scholars in the face of the rise of liberal theology at the end of the nineteenth and early part of the twentieth centuries. The conservative and orthodox tradition was being eroded. There was an explosion of knowledge of the natural world and a rise of historical thinking where people began to understand reality in terms of process and development. The liberal tradition recognized that it had to face that knowledge which was empirically verifiable, and figure out how to think and to be religious. Essentially, they had to dismantle any external authority and simply accept what was coming to expression, what was becoming manifest, and then to say, “In the light of the world as it is, how does one live devotedly with wonder and awe, reverence and gratitude?” Liberal theology recognized that the theological task was more one of interpretation, of hermeneutics, than it was of an absolute, definitive, final creedal statement, some absolute truth that was given once and for all. Because of the eroding tradition, conservative scholars wrote these essays, The Fundamentals: A Testimony to the Truth, in order to affirm the faith. They did so very responsibly, but the mistake that they made, from my perspective, is that they affirmed the faith very responsibly in terms of the faith understanding, but in terms of a world-view that was passing away. They failed to recognize that there was a world-view in the Bible, but the world-view wasn’t what the Bible was about. Everybody has a world-view. Every generation has a world-view. It is just a commonly accepted conventional knowledge of the way things are, and so what came to expression in the Bible came to expression with a certain world-view. But that wasn’t the important thing. Once the book was absolutized, it seemed as though that world-view also was absolutized. And so it was a struggle, and it exacerbated the division between science and religion. It also has had a rather serious harvest in terms of the failure of the religious thinker to be able with © 2013 Kaufman Interfaith Institute and Grand Valley State University   �Religion: Response to Mystery Richard A. Rhem Page 2   freedom and confidence to continue to negotiate life’s passages and to be open to knowledge from whatever discipline it comes. The fundamental affirmations, again, were given in terms of an old world-view and it was the consequence of absolutizing the text and having an absolute authority in which one had to work, whether it was viable or not. The failure was a failure to understand that religion is not about a series of truths. It is not about A, B, C, D; it is not something you can put down in a series of propositions. Religion is about finding meaning. The religious questions are life’s ultimate questions: why is there something rather than nothing; from whence have we come and whither are we going; why are we here; what is the meaning of it all? Those are the kinds of questions that the human family from its inception has inevitably raised, because our life is shrouded in mystery. To be human is to live in an existence that is surrounded by ultimate mysteries that are not just mysteries that one day will be unraveled, but ultimate mysteries. In our humanity we will never be able to comprehend and to explicate that mystery that surrounds us, embraces us, undergirds us, overshadows us. That is the nature of our human experience. The Bible is a treasure of religious wondering and religious experiences. Psalm 8 is just amazing. The poet, perhaps having gazed into the blackness of outer space, seeing the twinkling stars, the moon, and in the heat of the day the sun, wondered about the vastness of this planet, a vastness that he didn’t begin to understand in terms of the expanding universe that we know about. Nonetheless, the evening sky does instill awe in one. He says, “O Lord, our Lord, how majestic is your name in all the earth. When I consider the heavens, the sun, the moon, the stars that you have made, who am I? What is the mortal human being that you should be mindful of us?” And then he comes with a profound insight. He becomes aware that, even in his limited sense of the expansive universe, he is the one—this insignificant little blob of protoplasm—he is the one that is contemplating it all. So what are a billion years, what is space, what is all of that if there is no mind to think it, no heart to take it in, no human awareness brought to awe and wonder? And so, the Psalmist centuries and centuries ago had the sense that something was emerging in the human, that God had brought the human to the point of awareness. Paul in Athens is in the academy of the Western world. Someone has said, I think it was Whitehead, “All Western philosophy is a series of footnotes to Plato and Aristotle.” And now Paul comes to Athens and he goes about the city and is disturbed by the evidence of temples and statuary that represent the respective deities of the Greek people. Unappreciative, being distressed in his spirit, Paul is invited finally to the forum, to the Areopagus, where, it is said rather disparagingly, the Athenians like to sit all day long and talk about something new. That is a kind of put down. Believe me, Athens is quite wonderful! I’ve stood on Mars Hill with a little group of pilgrims and preached there. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 3   But Paul missed it, I think. How could you be in Athens in the shadow of the Parthenon and be distressed by the representation of the religious quest of a people? Well, because Paul thought he, Paul, knew the God of Israel who was God alone, the only true God. Paul thought that God had intervened in history in Jesus Christ and that history itself was about to be wrapped up. Paul was on a mission. He is the kind of a convert that should be caged for ten years before you let him loose. Preachers should be, too, when they come out of school. It would have been beneficial to this congregation if I had been isolated for a period of time. We understand what Paul was about, but my point is this: In the academy of the Western world, the heart and the source of Western civilization, there was the religious quest. There were all of those philosophical questions, and they were answering them in a variety of ways. Of course, Paul threw his own Christian gospel into the mix, but the point is, to be human is to wonder and to ask questions and to reflect, to come to consciousness and awareness of the embracing mystery of this experience of being human. Go to the passage that I have gone back to again and again so that it is becoming my core passage, the prologue to John’s gospel. This is not because I think the author had some pre-revelation of the cosmos as we know it, but just because his telling of the story of the incarnation can be so beautifully understood in terms of the cosmic drama of which we are aware. “In the beginning was the word,” or in the beginning was the Divine Intention and the Divine Intention became flesh. “No one has ever seen God.” The only son is the exegesis of the father; he is the interpretation. The mystery now has a face. That infinite source of all that is has taken tangible and concrete form in the finite. That’s an amazing, profound understanding that in the human there is the emergence of the divine. In the consciousness and the awareness of the human there is the emergence of that infinite source of all becoming conscious of itself. So why should we hunger and long for reunion with the infinite? Why should we wonder about that? If that is our source, then it is also a longing for homecoming. That first chapter of John has all of that profundity in it. It is something like the Psalmist who began to put together his own human self-consciousness with an awareness of God and said, “You have created us a little less than God.” In the old King James Version, it says, “a little less than the angels,” because the writers were afraid of what the text really said: “You have created us a little less than God.” That’s really something. These are religious questions and these are religious insights, and that is what religion is all about. I tried to put it in a statement which is the title of this sermon, “Religion: Response to Mystery Emerging Naturally.” There it is. It is response. It is not as though the human animal is natively religious. It is the human animal becoming conscious, aware of living before the face of that which must be the creative source and ground of all that is. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 4   It is response. Something lures us. Something attracts us. Something beckons us, and so we respond to that mystery, the Sacred, the Holy, God, that Ultimate. We respond to that which is calling us. Response to mystery emerging. The mystery itself is emerging. It is a process, not a divine fiat, a snap of the finger, or an instant finished cosmos, but a process. We are relatively the first human family that is aware of the fifteen billion years of process. That process took billions and billions of years for life to emerge, and then more billions of years for life to become conscious, and we are still relative newcomers in this whole cosmic drama. It is mystery emerging through development, process, emerging naturally. It is not the old idea of the clockmaker, God, putting the pieces together and getting it ticking and then occasionally reaching in and adjusting the hands, tweaking it here and there, interrupting its natural process. No. From all we can gather, this process is simply in motion. It is moving from its creative source, its generative center, randomly it would seem for all we can figure out. It could have gone one way, it could have gone another way, but it has emerged in humankind. There has been an emergence of mystery naturally, an unfolding, a development to bring us here talking about it and thinking about it. It is an amazing thing. And the amazing thing is that the randomness can now be interrupted by that which has emerged, for we have emerged and we can impact where it goes. We can destroy the planet or we can bring Shalom on earth. Biology is no longer our destiny. Evolution is no longer a locked-in process. We can affect it. We have emerged to the point where we can be like God, where we have through our human decision-making power, our mind and our soul and heart, a shaping determination of what will follow. That’s amazing. Religion is simply response to mystery emerging naturally. Let me tell you a story and I’ll let you go. This story happened to me last weekend. About a year ago a member of the church called and wanted to come in with his daughter, who wanted to be married. There was a problem. She fell in love with a young Jewish man. I said it was no problem for me; I’d be glad to do a joint service with the rabbi. A little while later the problem occurred on the eastern side of the state in one of the large Jewish congregations. The groom’s rabbi didn’t feel he could do a service with a Christian minister. I said to the couple, “Well, my friend Alan Alpert in Muskegon—Rabbi Alpert—I think he would do it.” They talked to him, they loved him. To make a long story short, we worked out a service which happened last week in the Amway Grand, and it is always great to work with Rabbi Alpert, such a dear man. We spent a couple of hours putting the service all together, all the pieces—who would do this and who would do that. (He did the Hebrew parts.) In my little meditation, I said, “One of my favorite musicals is Fiddler on the Roof, and when I first experienced it as a musical, I loved it. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 5   Someone asked about the significance of the fiddler, and I was embarrassed to say I didn’t have the slightest idea. So when it came out in the film, I was watching for a clue. The opening scene shows the fiddler on this steep roof, fiddling, and to be fiddling on a steep roof is precarious. But life is precarious, and how do you keep your balance? Tradition.” So I said to these two, “You both have wonderful traditions that have shaped and formed you. Now, don’t do as so many have done who come from different traditions—just let them both go—because they are so important. They give you a life map, tell you who you are and guide you.” I told them sharing traditions is nothing new. In the Hebrew Scriptures in the Book of Ruth there is such a story, the story of Naomi and Elimelech. There was famine in Israel, they went to Moab with their two sons to get food, and the two sons fell in love with Moabite young women and got married. What were the boys going to do? They stretched tradition a little bit. Then Elimelech died and the two sons died. Naomi was left with two Moabite daughters-in-law. She wanted to go back to Israel. She started back and the daughters-in-law followed. Naomi says, “Look, I don’t have any more sons in my womb. Please, just go back. Why should you come and share my bitterness? Go to your people.” Orpah kisses her and leaves, but Ruth says, “Implore me not to depart from you, for where you go, I will go. Where you dwell, I will dwell. Your people will be my people and your God will be my God, and where you are buried, I will be buried, and even in death we will not be parted.” Well, in this beautiful expression of a Moabite young woman to a Jewish mother-in-law, traditions were transcended in love. So I said to these young people, “What a fortunate time for you to have fallen in love, because your parents flank you here and neither one of them are embarrassed about this or wish it wasn’t so.” There were 350 people at the wedding and white yarmulkes all over the place, for there were about 200 Jewish people from the other side of the state. I said that this was a beautiful celebration because we know today that religious traditions are to shape us and form us and help us find meaning, but not to isolate us and divide us, for they can be transcended in love and therefore be mutually enriching. The wedding concluded, they broke the glass, away they went. Rabbi Alpert and I remained under the chuppa together and I looked at him and said, “Alan, when we step from under the chuppa, I’m going to give you a hug.” He smiled and said, “Okay.” So, we did. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 6   You know what happened? The place erupted. It erupted in applause, and the applause didn’t quit until we got way down at the end of that long aisle. The wedding party had already exited the hall. They didn’t know what happened, and the applause didn’t quit because the people had seen a symbol, they had experienced a symbol of what in their hearts was a deep truth. Then there was the grand reception. Jewish people know how to have a party, how to do a wedding. There was wonderful music and a great band and vocalists. It was just marvelous. All of a sudden it was quiet and one of the uncles of the groom, a Jewish man, took the loaf of bread and said the blessing in Hebrew. I said to Nancy, “Oh, they asked me to say grace! I put the prayer in my portfolio which is in my room.” She said, “Go get it.” I said, “There’s no time. Maybe they’ll forget about it.” Just then the soloist said, “And now, Reverend Rhem.” I walked up there, and of course, in the joy and celebration of this moment, I just gave a little prayer. You know what happened? The place erupted in applause again! It did! As I went to my seat, they said, “Bravo! Bravo!” People were experiencing a moment of truth. They were experiencing concretely what they know down in their souls: that good religion does not divide, but unites; that good religion does not denigrate, but affirms; that good religion enables us to transform all that would divide us and gives us the possibility of global community. That is where I trust we’re moving. A dozen or fifteen years ago, my dear friends, because of my religion, I could not have been the facilitator of that kind of joy and truth, so I know this is not incidental stuff. This is as critical and as important as the possibility of peace on earth living in the abyss of God’s love, the God who holds the whole world and all the children in God’s hand. © 2013 Kaufman Interfaith Institute and Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XII Series The Fundamentals a Century Later Scripture Text Psalm 8, Acts 17:16-23, John 1:1-5, 14-18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030831 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-31 Title A name given to the resource Religion: Response To Mystery Emerging Naturally Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 31, 2003 entitled "Religion: Response To Mystery Emerging Naturally", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost XII, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 8, Acts 17:16-23, John 1:1-5, 14-18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Divine Intention Divine Mystery Natural religion https://digitalcollections.library.gvsu.edu/files/original/a3105e233f6e717884f95cffba94d721.mp3 3018938a24dc303b65ec2dfd7de0bc8e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost X Series The Fundamentals a Century Later Scripture Text Isaiah 2:104, I Corinthians 15:20-28, Matthew 5:38-48 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030817 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-17 Title A name given to the resource A Vision of Shalom in a Random Universe Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 17, 2003 entitled "A Vision of Shalom in a Random Universe", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost X, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 2:104, I Corinthians 15:20-28, Matthew 5:38-48. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/93575009a18f94d79f56111925228184.mp3 35a02273a6d2c5661c2dea2fcf9c8d17 https://digitalcollections.library.gvsu.edu/files/original/375f32ddf44d240223cf74da604de3e9.pdf 02212b56ed375f08062173c3f93af8fc PDF Text Text When God Will Be Satisfied From the series: The Fundamentals a Century Later Text: Psalm 51; Luke 23:32-38 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 10, 2003 Transcription of the spoken sermon We continue this morning to consider “The Fundamentals a Century Later.” It was the years 1910 to 1915 when a group of conservative scholars wrote essays in defense of the core doctrines of the Christian faith. They did this because there was a rising tide of liberal theology which, in the first quarter of the century, was spoken of as modernism, and that theological understanding was increasing its influence as the years went by. The conservative dimension of the church felt under siege and, therefore, in a careful and responsible way, conservative scholars wrote essays which explained and defended what they felt was the core of the Christian tradition. The liberal theological movement was making great headway in those years because it was able to accept the increasing knowledge of the world as it came to expression through the natural sciences, and liberal theology had as its hallmark its refusal of any external authority. The orthodox community had an external authority; it had a book, in the case of the Protestant communion from which we stem; it had the institution of the church in the case of the Roman Catholic tradition, along with the scriptures; and in the Eastern Orthodox tradition there was not only the scriptural witness but the grand tradition of the church in its liturgical expression. But in whatever form or confessional family, there was an external authority that created the parameters in which the Christian faith could be understood. Now the critical moment, and it wasn’t just a moment, but a movement over a period of time, was the breaking down of those parameters. The determination of the liberal theological movement was to accept the data from the sciences, just as it had come to accept the world as it was, and to judge every truth claim, theological or otherwise, on the basis of human reason and experience. If you take away the external authority, then you are faced with making critical judgments over against the data that is presented to you. The issue was a question of authority. Does the authority lie in a book or an institution? Or is the authority finally in the person who, through reason and experience, judges the religious truth claims as he or she judges every other claim? © 2013 Kaufman Interfaith Institute and Grand Valley State University   �When God Will Be Satisfied Richard A. Rhem Page 2   The issue of authority was absolutely fundamental and these conservative scholars understood that, and therefore, their first cardinal point was the inerrant and infallible word of God. It was an issue of authority, and if you have a prescribed authority, then you are in trouble when the whole world-view begins to change. That is what happened. That is why liberalism was gaining and why the orthodox party felt on the defensive. Unfortunately, in those essays called The Fundamentals, written between 1910 and 1915, what the orthodox party did was to affirm the faith once again, but in terms of the old world-view that was passing away. Their essays flew in the face of what the sciences were saying about the reality of which we are a part. And so, we have that unfortunate history of the conflict between science and religion. It was an issue of authority, and the orthodox party, being hemmed in by its authority, expressed that faith over again in terms of an old world-view that was falling apart. As we discussed last week, that view was a view of a supernatural realm, the realm of God the Creator, and a natural realm, the creation. Sometimes we speak colloquially of a three-decker universe: heaven above, hell below, earth in the middle. And in that old world-view, the earth, the human experience, was caught in a cosmic conflict between light and darkness, between good and evil, between God and Satan. That cosmic conflict was the consequence of human sin. Last week when we looked at the creation story and the disobedience of Adam and Eve, what has come to be called the Fall, we saw that whole natural realm was spoken of as fallen. There was disobedience and therefore estrangement and alienation, and as a result God in the heavenly realm had to decide what to do about the situation. Would God leave creation in that state which it had earned through its disobedience, having fallen to a state of judgment and condemnation? Or would God find some way, in spite of human disobedience, to rescue, to redeem, to save humankind from its fall? The solution to God’s dilemma was the virgin birth. Why a virgin birth? Well, there was no hope from our side, for we had forfeited life. We had no life to offer to God. So God would have to come and join us in our humanity. That’s the whole Christmas story; that’s the incarnation. But if God was going to join us in our humanity, how could God avoid being tainted by that original sin which went in an unbroken chain down through the generations? Just a normal human birth comes out wrong. The solution? The virgin birth, which was the second of the five cardinal points of The Fundamentals. Through the conception of the Holy Spirit, born of the Virgin Mary, God the eternal son could join humanity untainted by human sin and estrangement. He could be born without sin and he could live sinlessly. God the Son in human nature could offer himself on behalf of the world. That’s what you learned in Sunday School, isn’t it? That is the old story. In that offering of himself, Jesus took upon himself our sin and guilt, removing it from © 2013 Kaufman Interfaith Institute and Grand Valley State University �When God Will Be Satisfied Richard A. Rhem Page 3   us so that we could be forgiven by God. As one theologian stated it, “Jesus took the rap for us.” Or, as the old communion liturgy of the Reformed Church has it, “He was forsaken of God that we never need be forsaken.” That’s right at the heart of the traditional Christian understanding of salvation. What’s going on here? Well, the virgin-born, sinless Son of God, living without sin, living righteously and faithfully, can offer up his life. As he takes on himself the sin of the world, he dies, even though he did not deserve to die. His dying, then, removes from us the sentence of death. He dies in our place; he substitutes for us. As St. Paul expressed it, “God made him to be sin for us, who knew no sin, that we might be made in the righteousness of God in him.” And so, we have come to speak about the substitutionary atonement. That’s the third point of The Fundamentals, the substitutionary atonement. Christ is our substitute. And when we speak of atonement, we think of the death of Christ; Christ paying the price for our sin and guilt, and so forth. We don’t often stop to look at the word itself, but if we would break it apart, atonement is at-one-ment. That is literally how it is spelled, at-one-ment. And so it speaks about the reconciliation of two alienated parties. It brings together those who were separated through human sin and guilt. There is communion again between God and the human family. That is the traditional understanding of the doctrine of substitutionary atonement. You can understand what was being addressed there, for the great concern was the justice of God. How could God forgive freely and still remain just? That is a philosophical problem. I can make it very simple if I say, for example, “John, you owe me $100.” You acknowledge that you owe me $100. But you refuse to pay me, and so we go before the judge. I make my claim, and you admit your debt. The judge looks at us and says, “Well, Dick, you’re right, he owes you the money. John, you are wrong in not repaying the debt, but, ah shucks, let’s forget it.” Well, John would like that kind of a judge, wouldn’t he? But, I wouldn’t. You see in that simple little story, this is the profound philosophical, metaphysical problem that the substitutionary atonement is dealing with. The great concern of that traditional Christian doctrinal system was preserving the justice and honor of God. How could God be just, and yet justify the sinner? This was right at the heart and core of Christian understanding. It was the traditional understanding of the death of Christ, that he died on behalf of sinners, in the sinner’s place, in order to open up the possibility of forgiveness by a God who would remain just because he got, as it were, his pound of flesh from Jesus. That is so deeply written into the fabric of our being that I hear it over and over and over again from adults and from children: Jesus came to die for our sins. That is really at the heart and core of the whole Christian revelation. Interestingly, in the tenth century a great theologian of the church by the name of Anselm felt that the whole cosmic struggle idea with spirits and angels and © 2013 Kaufman Interfaith Institute and Grand Valley State University �When God Will Be Satisfied Richard A. Rhem Page 4   demons and the conflict between God and Satan was quite unworthy of a tenthcentury “modern” understanding. Anselm was a part of a culture that we know of as the Age of Feudalism when the castle was on the hill and the lord of the castle had serfs. The serf served as a slave to the castle and the castle gave protection to the serf. Anselm said, let’s understand this whole drama this way: The lord of the castle is God, who has infinite honor, and the lowly serf has offended that honor. The lord of the manor, in all of his dignity, cannot allow that kind of affront, and so he must punish the serf. In the same way, the Lord of the universe, the infinite God, has been affronted by our human transgression and rebellion, and therefore, we forfeit our life. But although we deserve it, God is not willing to damn us. An infinite God can only be satisfied by an infinite sacrifice, and so only a God-Man could make that infinite sacrifice that would get the record clear and enable God to open God’s arms to us in at-one-ment, in reconciliation. It is in the New Testament and in the tradition of the church, and it probably is the most fundamental understanding of what we have just participated in here at the Lord’s Supper. How about looking at that a century later? Is that the way you understand it still? Is that meaningful for you still? If it is, beautiful. I think all of us come to this table bringing our own understanding, bringing our own experiences, bringing our own personal needs. So, as we come to this table, we all, I am sure, are receiving the blessing and the peace of God through means of our understanding and our own personal experience in the present. Let me say, however, that the difficulty with this traditional doctrine is that it can be a kind of objective transaction out there beyond us which we tune into by our faith, but not always the personal, transformative experience that one would hope for. Anselm was concerned about the honor of God. How can the honor and the justice of God be satisfied? I used this in the title of the sermon today, “When God Will Be Satisfied.” The traditional answer is when the perfect offering of Jesus is received on behalf of the penitent one. Then God forgives, but doesn’t compromise his justice; then God is satisfied. The demands of justice are satisfied. The demands of the honor and dignity of God are satisfied, fulfilled, as it were. But when is God satisfied? When do you come to an awareness that God is satisfied? Let me suggest there are other strains in the scripture. How about that beautiful Psalm 51? I don’t know whether David wrote it or not, but it is purported to be a psalm of David written as a great prayer of confession and plea for forgiveness when he was confronted by the prophet in the face of his sins of murder and adultery. David pleads for the mercy of God on the basis of God’s steadfast love. And then he says, “Ah, you desire truth in the inward parts. Create in me a clean © 2013 Kaufman Interfaith Institute and Grand Valley State University �When God Will Be Satisfied Richard A. Rhem Page 5   heart, O God, and renew a right spirit within me. Cast me not away from thy presence and take not thy holy spirit from me. O God, if it was a matter of sacrifices, I can bring you all kinds of burnt offerings and sacrifices, but the sacrifice that you desire, or the offering that satisfies you is the offering of a broken and a contrite heart. A broken and a contrite heart, O God, you will not despise or turn away.” There is no talk there about the problem God has. There is no talk there about God’s justice being compromised. What satisfies God here is an open and honest and authentic human spirit in full awareness before the presence of God, naked in the presence of that Eternal One, honest in the presence of that which is holy and sacred and good and true and beautiful, and the recognition of how far short we fall in even our own noblest visions and values. And then I see Jesus portrayed in the Gospel of Luke, on the cross, crucified because of the sin of the world, saying, “Father, forgive them. Silly people, they don’t know what they’re doing.” Not “Father, take my life in place of their lives.” Rather, “They are taking my life, and in my last breath I say, ‘Forgive them,’” because their merciful and loving God will never allow the alienation and the estrangement of his children to prevail. About a year ago, a few of us were in St. Petersburg, Russia, and went to the Hermitage, perhaps one of the greatest art galleries of the world. I was eager to go there because there is this huge canvas, Rembrandt’s The Return of the Prodigal. The Prodigal is kneeling. You see his back, but you see the father with his hands at his back, the old gray-bearded man who has welcomed the Prodigal home. The Prodigal had a well-rehearsed story. He had the words to bring to the father, and the father wouldn’t hear of them, and weeping, embraced the son. That was a story Jesus told and the story Jesus embodied. That Jesus who so lived breaks my heart. The way he lived is emulated so little in my life and in the lives of us all. What is the real problem in this cosmic journey of ours? Is it somehow or other a God who is muscle-bound by some theory of justice? Or is it the need for a transformed consciousness that is effected through a life that we believe was the embodiment of God, a truly human existence? We have come to this table, and as I have given you permission to come as you will and to experience that which you are able to experience, I must say to you, I come and take bread and cup, not because Jesus died for me, but because he lived for me. And if I could live as he lived, then God would be satisfied. References: The Fundamentals: A Testimony to the Truth, eds. A.C. Dixon, R.A. Torrey, Vols. 1-12. The Bible Institute of Los Angeles, 1910-1915. © 2013 Kaufman Interfaith Institute and Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost IX Series The Fundamentals a Century Later Scripture Text Psalm 51: Luke 23:32-38 Location The location of the interview Christ Community Church, Spring Lake, MI References A. C. Dixon, R. Torrey, editors, The Fundamentals: A Testimony to the Truth,Vols. 1-12. The Bible Institute of Los Angeles,1910-1915. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030810 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-10 Title A name given to the resource When God Will Be Satisfied Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 10, 2003 entitled "When God Will Be Satisfied", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost IX, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 51: Luke 23:32-38. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Religious Authority Transformed Consciousness https://digitalcollections.library.gvsu.edu/files/original/704dd72a3c8b59826df158d987e34105.mp3 14ed0863e3b4a8d4b28d578806269849 https://digitalcollections.library.gvsu.edu/files/original/6f44bafeb75978552f3dec09ae1c3f4b.pdf 56e6bcffb1e2bded072fa1dc2117c472 PDF Text Text Jesus: Episode or Epiphany? From the series: The Fundamentals a Century Later Genesis 1:26-27, 3:1-7; Luke 1:26-38 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 3, 2003 Transcription of the spoken sermon In today's Reading From the Present, a great preacher of a former generation, Carlyle Marney has described the consequence of that biblical story of the Fall in which he describes human nature. Incidentally, this is a generation ago, so the language is not inclusive, but I wouldn't want any of you women to think you're not included in this description. "Man is the most dangerous and savage of the beasts: His bite is poisonous; his hand is a club; his foot is a weapon; knives, clubs, spears are projectiles to bear his hostility. Nothing in nature is so well equipped for hating or hurting. Confuse him and he may lash out at everything. Crowd him and he kills, robs, destroys, for his crime rate increases in proportion to his crowding. Deprive him and he retaliates. Impoverish him and he bums villas in the night. Enslave him and he revolts. Pamper him and he may poison you. Hire him and he may hate both you and the work. Love him too possessively and he is never weaned. Deny him too early and he never learns to love. Put him in cities and all his animal nature comes out with perversions of every good thing. For greed, acquisitiveness, violence were so long his tools for jungle survival, that it is only by the hardest [effort] that these can be laid aside as weapons of his continued survival." We continue this morning a summer series on The Fundamentals a Century Later. Between 1910 and 1915, there were a large number of essays written by conservative, evangelical Christian scholars who were writing to reaffirm the old faith tradition, to affirm its fundamentals. They used the term positively, these fundamental affirmations of faith that they believed constituted the essence of the Christian gospel. And they wrote these essays in a concerted effort to forestall or to react against the rising impact of the liberal theology that was becoming regnant in the country. They felt that the Christian faith was under attack and under threat, and therefore, they attempted to give expression in their finest way possible to that old faith, and in doing so, they did a serious and responsible job. © Grand Valley State University   �Jesus: Episode or Epiphany? Richard A. Rhem Page 2   They expressed the old faith in the old way from within a world view that was being discarded more and more with every succeeding year. Liberal theology had as its hallmark, according to Professor Gary Dorrien and I think correctly so, its rejection of an external authority, be that external authority a text or a tradition or an institution. It was the hallmark of the liberal theological tradition gaining ascendency that truth claims in theology, as in all other disciplines, must be measured by reason and experience, that there is no imposition from an external authority that can demand faith if it goes counter to the exercise of human reason in the light of human experience. And so, the liberal theological tradition grew as a way of doing theology. Schailer Mathews of the Chicago School in 1924 in his theological manifesto. The Faith of a Modernist, said "Liberal theology is not a creed, it is a method." He added that it is a method by which one thinks religiously, given the data. It is not the religious experience that provides the data for a world view, for a conception of reality. The movement of liberalism was willing to take the documentation of the scientist as to the nature of reality and then, being not a creed, but rather a way of thinking religiously, ask the question: Given reality as it is and as is coming to light more and more every day, given that reality, what does it mean to be religious? What does it mean to live with reverence and awe and gratitude and commitment and compassion? The fundamentals affirmed by the conservative scholars did not have the liberty of accepting the world as it was coming to light through the sciences, for they had a text, and this ancient text created the parameters within which they could think theology. For the conservative, traditional scholar has a deductive process whereby the givens are affirmed and the thinking happens within those given propositions. For the liberal theologian, theology moved from a deductive science which created dogmas out of the biblical text to an inductive process whereby the exercise of critical rationality in the light of human experience was taken into account and then the religious questions answered in light of that process. So, the real pivotal issue was a question of authority. Is there an external authority that defines the parameters of human possibility, of human thought? Or, is human thought free in the light of the data that is presented to it to discover how to be religious without any presuppositions up front? That was a watershed issue and the faith of a modernist was the faith of one who believed one could be Christian in the full light of all the data that was available from all the sciences over against those who came with an authoritarian scheme who had to try to express that old faith within that world view that was passing away. That really is my point this morning. A couple of weeks ago we dealt with that issue of authority, and this morning the point I want to make is that Christian faith or any religious faith needs always to be expressed within the framework of the reality that is understood generally in the culture of the time. That framework will continue to evolve and emerge, but © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 3   always that translation process has to go on within the framework that is the generally accepted understanding of the reality of which we are a part. The world view behind the fundamentals is a world view of two realms: the supernatural realm and the natural realm, of a God Creator of another realm who calls into being over against God's self, a realm of nature called creation. It is that particular world view that is the biblical world view which is the world view in terms of which those old fundamentals were being affirmed. That old biblical world view is familiar to all of us, the creation stories to which I referred this morning, the Creator calling into being the whole cosmic reality, calling into being the human being, and then the Hebrew thinker in the tradition of Israel looking at all of that and saying, "How come a good God could create such a mess?" I read Carlyle Marney's description of the human being. Not bad. We human beings are so fragile. We're so mean-spirited. We're so contrary. We're so cussed. We taint everything we touch. We twist and we destroy out of the misery of our creaturehood. The Hebrew writer said certainly God couldn't be responsible for that. God is good. In fact, that first story of creation in the first chapter of Genesis ends and is punctuated with, "And God saw that it was good, and God looked and said that it was very good." In the second chapter, which is another story of creation, another myth, we have the focus on the human pair and here we have the text. Now, this human pair is created, as is all of creation, in perfection. But that perfection needs to be confirmed, and so it is put on trial, and you know the story. The human pair fails the test and we have come commonly to call that biblical myth the Story of the Fall. Not only is the human creature fallen, but creation is fallen. The weeds in your garden are the consequence of the bite of apple that Eve gave to Adam. Mosquitoes, as well. Everything wrong with the world is the consequence of that initial human disobedience, that original sin, and that original sin was not a local matter, but was perpetuated down through the human generations in an unbroken link so that the human race is spoken of as a fallen race, and a fallen world. The biblical understanding of things is this is a God-damned world, and we are a God-damned race, for in that disobedience, there is the forfeiture of life. There is the coming, our alienation and estrangement and enmity, and there is a great gulf between the Creator and the creation, and there is no possibility from the side of the creature to span that gulf. We are hopeless and we are helpless. We are lost and we are damned. Couldn't God just lighten up? No. No, again it is the biblical conception of God, God's holiness, God's righteousness. One of the prophets says that God's eyes are too holy to behold sin, and so forth. So, the whole biblical tradition has the human dilemma, that of being lost and without the possibility of being redeemed or saved. So, it is over. Except that God won't give up, and so God has a problem, but God will do something about that problem. © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 4   Now, we have a world view which has a realm of super-nature and a realm of nature, and in the realm of super-nature, the creator God exists in eternal infinite bliss. In the realm of nature is a condemned race, a human race, whose disobedience has impacted nature itself. And so, if there is going to be a solution, if God is not going to give up, then God must do something. How about if God would come into, identify with, be a part of the human race? How will God get in? Well, the way everybody else gets in - by birth. But, if God would get in by human birth, will not God then in flesh be tainted by that same fallenness which is common, universal to the human family? So, that won't work. One of the five cardinal points of the fundamentals was the virgin birth of Jesus, born of the virgin Mary and that has found its way into the Apostles Creed. It is obviously the story that Luke tells at the beginning of his gospel. The virgin birth of Jesus, not an accidental matter, but a well thought out solution to the problem of getting God from that other realm into identification with the human in the natural realm. So the angel comes to Mary and says, "You will conceive in your womb through the movement of the Holy Spirit so that the child born of you will be holy." That is the intention of that story of the virgin birth. It is a story that is an attempt to explain how the infinite and eternal God of absolute holiness could become human, identifying with our race in this natural realm in order that this one, as our Christian story goes, could live righteously out of that sinless nature and then offer up that sinless being to God on behalf of the fallen race. Now, you see, I would have been willing to die for you, too, but God would have said, "No dice. You have to die for your own sin; you can't die for anybody else." But, if Jesus is without sin, then Jesus can make a sin offering of himself, a life for lives. Paul is the one who really put this together. We will treat that more in depth next week, but in Romans 5, for example, he calls Jesus the second Adam, as in: through Adam, the first head of the race, all fell into condemnation, so through the second Adam, through Jesus, through Jesus' righteousness who was the consequence of the grace of God, the second Adam is received because of the righteousness of this one who got into the act through the miracle of the virgin birth. That is the story, and it was a serious story to deal with what was perceived to be a serious problem in order to be able to offer good news, or a gospel of the grace of God for salvation. That was reaffirmed one hundred years ago. I would guess it still may be the scheme of a large majority of the Christian church, and I would suggest that, while I understand the profundity of the creation myths, and I understand the intention of the virgin birth story – incidentally the Christian story is not the only one with a virgin birth. There are others in ancient cultures with other virgin-born heroes or heroines – I understand the intention of using that story in order to point to the uniqueness of Jesus and Jesus' potential for being the savior of the race. But I would suggest that, one hundred years ago, it was unfortunate that those who were concerned to reaffirm the Christian faith © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 5   were so locked into a world view that was being more and more discarded, that they had to express the faith in that old conceptuality, that old world view. This was the strength of a liberal movement that could say, "Well, what's our world view today? What do you tell us, physicists? What do you tell us, cosmologists? What kind of reality is this?" And of course, as this was coming to expression, and it would come to expression more voluminously in this twentieth century than anything they knew back in the 1920s. But, this magnificent cosmic process of 15 billion years, all the starry heavens and the planetary systems and things that amaze me and boggle my mind and I cannot begin to bring in, but which cause me to stand in awe and in wonder, this cosmos of which we are a part in our understanding today is all there is. There is not a beyond; there is not an above and a below; there is not a supernatural realm and a natural realm. There is this amazing, expanding universe, and it is in this amazing, expanding universe, whose trail goes back 15 billion years, that we live and move and have our being, and it is in that cosmic process that I would learn to be religious, I would learn how to think religiously and live religiously. How beautifully the story of Jesus can be translated into that cosmic process that has come to light which our scientists portray for us in all of the wonders of nature, of this one uniform realm of which we are a part. The infinite ground and source of being coming to expression, not in some other realm, some other place. Rather than creation in perfection, fall, damnation or salvation, why not creation as a process of emergence? Why not the reality of which we are a part understood in its amazing emergence with its vast array of manifestations, of emanations? So,fifteen billion years ago, a big bang or whatever, and then billions of years of the cooling and the organizing, and then what? A few million years ago life, and then a lesser time ago than that, conscious life, and then human being, all a part of one amazing unfolding. And then 2000 years ago, a life, a Jew, Jesus of Nazareth whose life was of such a nature that they looked at him and said, "My God!" I called the sermon "Jesus: Episode or Epiphany?" In the old scheme of things, Jesus is an episode. Jesus is a divine interloper. Jesus represents the intervention of God into the natural realm from another realm, and there is incarnation and embodiment and exit. There is the coming in and the going out. It is an episode in order to effect the salvation of the race by one who is not in essence of us coming to join us, but leaving again from us. It is episode. It is a wonderful story. It is a story told in terms of an old world view. But, how much more powerful to see Jesus, not as an episode, but as an epiphany? As a moment of illumination, whose revelatory illuminosity in human flesh is the founding vision of this whole grand Christian tradition? It is not the only one; there are other luminous personalities who somehow or other embodied that divinity that gave expression to ongoing communities, but our story, our Christian story, emanates from Jesus, this one who emerged in a cosmic process in full humanity, and in whose full humanity we glimpsed divinity. © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 6   Again, I think a major error along the way was to see this epiphany in Jesus and then to hedge Jesus in, to put a wall around him, to make him unique, once for all, rather than to see what was really happening. What was really happening was that there was that intuitive sense - there is God! God is in the human. The human is the finite location of the infinite mystery, the infinite mystery that is the source of all now has a face. The word became flesh and dwelt among us. No one has seen God. The only son, in the bosom of the father, he has made God known. The mystery of the infinite God manifest in the mystery of the finite human is the emerging cosmic story. Carlyle Marney says we're just fearful creatures still practicing our animal survival instincts; we twist and tear everything we touch, because we still live, we are still the prisoners, we are still in the shackles of a survival instinct that we learned in the slime pit and the jungle. Dear God, the process has emerged into the human. There has been an emanation. In Jesus there was a moment of epiphany and the likes of us said, "There it is. That's it." I understand what the story of the virgin birth was trying to say. It was trying to say precisely what I just said, that the divine has come into the human, and the divine can be seen in the human. But, it was in the mythical language of a world view that has been discarded, and I want to be able to believe in terms of the most profound understanding of this whole cosmic drama that is available to me, embracing the essence of that which is in that New Testament record: that the word became flesh, that the divine was embodied, that the divine intention was coming to expression in the human. Then I know that I need seek not a God beyond in some supernatural realm, for the only God available to me is the God I glimpse in your face. And if I see Jesus not as an episodic savior figure, but if I see him, indeed, as an exemplar of the embodiment of the divine intention, then I am called to live with that kind of grace, compassion, that kind of divinity. That is amazing, if only enough of us could catch it and begin the process of an alternative human possibility, well, who knows? Who knows? Who knows where it could go? If we don't kill ourselves first. References: The Fundamentals: A Testimony to the Truth, Volumes 1-12. Eds., A.C. Dixon, R.A. Torrey.The Bible Institute of Los Angeles, 1901-1915. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost VIII Series The Fundamentals a Century Later Scripture Text John 1:1, 14, 17, II Corinthians 4:6 Location The location of the interview Christ Community Church, Spring Lake, MI References A. C. Dixon, R. Torrey, editors, The Fundamentals: A Testimony to the Truth,Vols. 1-12. The Bible Institute of Los Angeles,1910-1915. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030803 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-03 Title A name given to the resource Jesus: Episode or Epiphany? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 3, 2003 entitled "Jesus: Episode or Epiphany?", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost VIII, at Christ Community Church, Spring Lake, MI. Scripture references: John 1:1, 14, 17, II Corinthians 4:6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Emergence Epiphany https://digitalcollections.library.gvsu.edu/files/original/060799b44fdfbb67eef7e487cfd0696e.mp3 574538e626d1c83c9287696d28c31809 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost VI Series The Fundamentals a Century Later Scripture Text Acts 15:1-5, Luke 19:45-20:8 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030720 Date A point or period of time associated with an event in the lifecycle of the resource 2003-07-20 Title A name given to the resource Crossing the Rubicon Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on July 20, 2003 entitled "Crossing the Rubicon", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost VI, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 15:1-5, Luke 19:45-20:8. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/f0818b0c18b3986202dd4894b626f300.mp3 c5e8448eefaaa130b269d5a91f7a647f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost V Series The Fundamentals a Century Later Scripture Text Acts 5:27-39, Matthew 5:17-20 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030713 Date A point or period of time associated with an event in the lifecycle of the resource 2003-07-13 Title A name given to the resource Have the Fundamentalists Won? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on July 13, 2003 entitled "Have the Fundamentalists Won?", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost V, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 5:27-39, Matthew 5:17-20. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/1c155aaa8d890d9a6817607e21b41c44.mp3 658ee61c17ebb2c448e3358b4b4e24ff https://digitalcollections.library.gvsu.edu/files/original/f610b1ac70b6cfe782af390c475c6183.pdf 98ce364b301be4768e09d7f365e00dc5 PDF Text Text My Country, Right or Wrong… Independence Day Weekend I Kings 22:1 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 6, 2003 Transcription of the spoken sermon The title of my Independence Day sermon is "My Country, Right or Wrong..." and I suppose there are some of you wondering whether or not I have had a conversion in the middle of the night that I should suddenly be an advocate of that statement, "My country, right or wrong," becoming perhaps a chauvinist overnight. Nicholas Chauvin was a French soldier attached to Napoleon I who in 1815 was so fanatical and unreasonable and irrational about the lost cause of the Napoleonic Empire that he gained notoriety through his bellicose proclamations and ever since he has given to us the word chauvinism, which means to be fanatical and unreasonable about one's nation or the opposite sex or whatever. Well, I do want to say to you I have not become chauvinist. "My country, right or wrong," is a phrase which is often quoted and quoted as though it can stand alone. But the title of this sermon as it is printed has three dots after it, and the sermon is about those three dots. Forrest Church, in a very fine book entitled The American Creed, which he wrote post-9/11, tells about a day when he was rummaging through the attic of his grandparents and he came across a very attractive wooden plaque that had a picture of a World War I soldier in his broad-brimmed helmet, and on burnished brass on the front of the helmet were embossed those words, "My country, right or wrong." Obviously, coming across that in his grandparents' attic, Forrest Church must have had his curiosity piqued because he did some research to find out that "My country, right or wrong," is a phrase lifted from a larger statement that was made in 1899 by a Senator from Missouri, Charles Schurz, and the complete statement is "My country, right or wrong. If right, keep it right. If wrong, set it right." Now, I cannot imagine how you could take five words out of context and make them say entirely the opposite of the original intention, how you could do it any more successfully than was done with that little phrase. It had nothing to do with the kind of chauvinistic attitude, "My country, right or wrong." Indeed, it was saying the opposite; it was saying if you are committed to your nation, if you love it dearly and deeply, then you will do what is necessary to love it when it is strong © Grand Valley State University   �My Country Right or Wrong… Richard A. Rhem Page 2   and to confront it when it is wrong. Those who truly love their nation will not stand idly by while it goes in any number of directions, but will continue to judge its course in terms of the founding principles that have given it life and liberty and the marvelous national experience that we have had. My country, right or wrong? No. My country affirmed in its rightness, critiqued in its wrongness, judged by its own creed, a creed which is summed up no more concisely than in that marvelous Preamble to the Declaration of Independence, that Preamble finding echoes down through the centuries as our commitment to democracy, to freedom, to liberty, to justice for all. It is the person who truly loves his or her nation who will be thoughtful, mindful, aware, and engaged in the affairs of that nation, concerned about its course and its direction, holding it always to its highest and noblest vision. That has always been the task of a free press and also of the pulpit. Whether by the pen of the journalist or the word of the pulpit, there has been a tradition of self-criticism that has marked us at our best. We have just gone through a period when it has been a very dangerous and delicate matter to call in question the direction and the policies of this nation. That is nothing new. It always happens. Those who are in power do not appreciate the critique of those who would hold them accountable to their noblest principles and vision. That is what the scripture lesson was about. Israel was born as a tribal confederacy and they were well aware of the fact that God was king. In our terminology, Israel was a theocracy, and in those early days of inhabiting the Promised Land, there would be a crisis on occasion, and a leader would be lifted up who would lead the nation again through the crisis. One of the greatest of those charismatic leaders was Samuel, called a judge. During the ministry of Samuel, there was a call on the part of the people for a king so that they could be like other nations. Samuel resisted and reminded Israel that God was their king. Still they persisted. They wanted to be like other nations round about them. Samuel said, "You will pay taxes, you will have to give your sons and daughters to the army, the king will oppress you, dominate you." Nonetheless, they wanted a king, so eventually they got a king. Samuel anointed Saul, but in the very anointing of Saul, it was a symbolic action which said to the king, "You are a king under the aegis of God. You are not autonomous or absolute, for you are accountable for your reign before the face of God." With the rise of the monarchy in Israel's history came the office of the prophet, and the prophet was the one who spoke the word of God to power. The prophet spoke truth to power. The thing that made Israel unique in the context of its own history was the fact that, contrary to those nations 'round about where the king was absolute, in Israel when the prophet spoke, the King trembled. There was respect for the prophet as the spokesperson for God. And so, we have the story this morning of King Ahab, infamous king of the Northern Kingdom, who is visited by Jehoshaphat, the king of the Southern Kingdom. Very likely, the stronger Ahab had summoned Jehoshaphat who said, "You know, Ramothgilead, over on the Transjordan is in the hands of Aram and it really belongs to us © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 3   and we simply haven't done anything about it. Will you join us in going on a military venture in order to reclaim Ramoth-gilead?" Jehoshaphat said, "Look, King, my people are as your people, my horses are as your horses, let's go. But wait, first of all, let us engage in that which was characteristic of Israel both in the north and in the south. Let us hear the word of the Lord from the prophet." So, Ahab set up their thrones, they got their robes on, they had a public place, they had the whole thing choreographed, probably as marvelous as many of the Fourth of July celebrations in the past week, and there they sat. Ahab summoned 400 prophets, and 400 prophets came with their ecstatic utterance, and Ahab raised the question, "Shall we go to war or shall we refrain?" The word from the 400 was like a chorus, "Go up to Ramoth-gilead and triumph." Well, Jehoshaphat was really a pretty good king and a rather pious man and he must have sensed that this whole scenario was staged somehow. He said, "Isn't there anybody else?" Ahab said, "Yes, there is one other guy. I hate him. He never says anything favorable, always speaks about disaster for me." Jehoshaphat said, "Don't talk that way." So, Ahab summoned an officer to go and get Micaiah and the officer came to Micaiah and said, 'The king has summoned you and, incidentally, 400-strong the prophets are in one accord. They have given the counsel to the king to go up and triumph, so watch your script." When Micaiah came, Ahab said, "Shall we go up or shall we refrain?" Micaiah said, "Go up and triumph," to which Ahab replied, "How many times do I have to tell you, tell me nothing but the truth of the word of God?" Micaiah said, "It's going to be disaster." Ahab looked at Jehoshaphat and said, "See what I told you? He never says anything but disaster." Ahab summoned his officer again and said, "Take Micaiah home and tell the governor to throw him in prison. Give him rations of bread and water, reduced, until I come in peace." Micaiah said, "Return in peace? Then the Lord has not spoken through me." Some of you have chuckled a little bit to hear the story because there is wonderful humor there. What is a poor prophet to do? He is sternly charged to speak the word of God as that word has come to him, and when he does, he is thrown in jail. I could, of course, go almost anywhere in the Hebrew scriptures, Jeremiah, © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 4   for example, having been accused of being a traitor because he saw the imminent invasion of Babylon, accused of undermining the morale of the people, having been put in prison, but the king once again scared to death sneaks to Jeremiah at night and says, "Is there any word from the Lord?" Jeremiah says, "Yeah, it's not good," and he ended up in the slime pit. Or, there was Amos, moved by God to address the royal house of Israel. He had the audacity to suggest that God has a plumb line and that that plumb line was going to measure the degree to which Israel conformed to that straightness. The royal priest, the chaplain, once again on the king's payroll, came out and said, "Amos, don't ever do that again. This is the king's court. Go prophesy and earn your bread some other place." As I said, it is all over the Hebrew scriptures. This was the great tradition of Israel. What Israel gave to the world was this sense of the prophetic voice that addressed, that spoke truth to power, always a dangerous and delicate and lonely task, but nonetheless, a task which reflected the greatness of the founding vision of that people, always calling Israel back to that justice and that righteousness and that compassion which was in its founding documents in the Mosaic covenant. All of that legislation in the book of Leviticus and Exodus that you go over when you are reading through the scriptures, all of that boring legislation, all of those prescriptions, all of those things concerned with the poor and the widow and the orphan, about the doing of justice and the loving of mercy - all of that was the fodder of the prophets as they addressed the respective monarchies in the history of Israel and Judah. An important task, a task which if any nation loses, the nation loses. You know in the 20th century my great spiritual hero was Dietrich Bonhoeffer. There is a film out on Bonhoeffer now which I am anxious to see, but I have already seen, as some of you have with me, a video of Bonhoeffer's life, and on that video where there is actual tape of some of those Nazi rallies where the bishops of the church were literally co-opted into the Nazi cause, it is chilling when you see the degree to which the church had been co-opted by the cause of a demonic regime. In 1939 when Bonhoeffer was given a study grant at Union Seminary in New York City, arranged by Reinhold Neibuhr and John Bennett and some of those greats, he came to this country and he found himself restless because things were heating up in Europe, and in spite of the fact that he had this marvelous opportunity, that he had safety and security and he could pursue his studies and he was a brilliant student, a brilliant theologian; nonetheless, he turned his back on it all and got on the last possible ship for Europe. When others asked him, "Why?" he said, "Because I cannot be in peace and safety here while there is turmoil in my nation." He was so German, German to the core of his being and he loved his nation so greatly, and he said, "I must go back there and be with my people now if I am going to have any part in their future." And then he said, "I must will the defeat of © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 5   my own nation in order to preserve western civilization. Should I will the success of my nation, it would be the ruination of western civilization." It was a wrenching and painful decision that he had to make. He who was a pacifist in his own heart, nonetheless, saw the darkness in such stark terms that he joined a conspiracy to assassinate Hitler, joining himself to a violent response, going against everything that was in him, but recognizing how high the stakes were. It is that kind of a prophetic witness, Bonhoeffer and Karl Barth coming out of that state church, forming the confessing church whose creed, the Barman Confession, begins by saying, "God alone, the word of God alone rules. "No political entity, no potentate or king, nothing can take allegiance over that loyalty to God who transcends, of course, every nation and every civilization. The country that loses that prophetic witness is on a road to disaster. One of the great things about this nation is that we have an American creed with its principles that created a structure which allows for, demands, self-criticism, self-critique, and the interchange of diverse opinions and ideas, and the free exchange that can only result in a healthy body politic. We are at a critical point in our nation today when we have to judge the direction in which we are being taken. It is interesting that the social gospel of which I spoke last week was made up of those liberal, Protestant leaders who saw a vision of this whole nation becoming the land of the free, and then looked beyond the nation to the globe, and they started that World Missionary Movement and were thinking about world evangelization, and some of the greatest voices envisioned the whole globe evangelized with the gospel and with this marvelous democratic spirit that we had discovered and were living. Then, in the 20th century, all of those grand schemes were dashed on the rocks of the violence of that last century - World War I, World War II, the Cold War, the nuclear standoff, and there continued to be those who advocated an internationalist approach. Coming out of the ashes of the Second World War, the United Nations was founded, largely at the impetus of our own nation. Franklin Delano Roosevelt, a leader in that movement, an internationalism that believed that security could be found only through collective agreements, alliances, and a willingness of all states not to do anything they could do, but to comply with international law. It hasn't worked very well. There were realists in the wake of all of the violence of last century, and the realist position was to keep the competing powers in a kind of balance. That was our experience during the Cold War. It was a balance of terror. It was the possibility of mutual total annihilation. The realist looks at the human situation and says the only thing that can keep some kind of peace is by competing powers being more or less level. But, today, there is no level playing field. Today it is the unipolar world. A few months ago when I suggested the idea of an American empire, there were those of you who said, "Well, why haven't we ever heard of it?" Now everybody's © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 6   heard of it. Now it is a given. Now it is a cliché, that we are it. The question is how are we going to respond in this situation? I hope there will always be from pen and pulpit those voices that will call the nation to its highest and its best. What we tend to be moving toward now is a kind of nationalism back up by militarism. There is a fascinating article in the July/August Atlantic Monthly by Robert Kaplan, where he suggests that we simply ought to take "the stealth approach to supremacy." I think of the idealism of our past and I am unwilling to give up that vision that was present at our founding and has been echoed through the centuries. In an address to Congress, Franklin Delano Roosevelt gave his famous Four Freedoms speech, the freedom of speech or the press, freedom to worship God according to the dictates of one's own conscience, freedom from want that involved economic structures, and freedom from fear which involved the reduction of armaments world-wide. And in the final draft of that speech, he added a phrase after each one of his freedoms, freedom of speech everywhere in the world, freedom to worship everywhere in the world, freedom from want everywhere in the world, and freedom from fear everywhere in the world. He invited his advisors to take a look at his speech, and one of his principal advisors, Harry Hopkins, said to him, "Mr. President, “everywhere in the world”that's a lot of territory. I don't know if the American people care that much about Java," to which FDR replied, "I think, Harry, that the globe is getting so small that we will have to be concerned about Java, because they are becoming our neighbors." A prophetic insight into the way the world was going, and we are there. And we are the lone superpower of the world, and who will rule? The realists with a smidgen of cynicism, or the mushy-headed, simple- hearted idealists in which I would still like to believe? Judge Learned Hand, a rather well-known figure of our recent history, defined the spirit of liberty this way: The spirit of liberty. I cannot define it. I can only tell you my own faith. The spirit of liberty is the spirit which is not too sure that it is right. The spirit of liberty is the spirit which seeks to understand the minds of other men and women. The spirit of liberty is the spirit which weighs their interest alongside its own without bias. The spirit of liberty remembers that not even a sparrow falls to earth unheeded. The spirit of liberty is the spirit of him who, near 2000 years ago, taught mankind that lesson it has never learned, but has never quite forgotten, that there may be a kingdom where the least shall be heard and considered, side-by-side with the greatest. I believe it is my task to keep that vision alive, and I would consider this sermon a success, not if you agreed with me, but if you agreed that I am doing what I ought to be doing. My country, right or wrong. If right, then keep it right. If wrong, set it right. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost IV Scripture Text I Kings 22:1-28 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030706 Date A point or period of time associated with an event in the lifecycle of the resource 2003-07-06 Title A name given to the resource My Country, Right or Wrong... Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on July 6, 2003 entitled "My Country, Right or Wrong...", on the occasion of Pentecost IV, at Christ Community Church, Spring Lake, MI. Scripture references: I Kings 22:1-28. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Global Community Prophetic Voice https://digitalcollections.library.gvsu.edu/files/original/636432dce5fa5cf299a6e1de99c13bdb.mp3 d3aa022217d2fd8eb67964590329da7c https://digitalcollections.library.gvsu.edu/files/original/17f24f5c8e46bfbeb4440dc318e5a6eb.pdf 173a56640f8614d85fc7d85400ce317a PDF Text Text The Dangerous Memory of Jesus Text: I Corinthians 11:23-26 Richard A. Rhem Christ Community Church Spring Lake, Michigan June 29, 2003 Transcription of the spoken sermon Did you recognize the Eucharist liturgy this morning? Well, it may have sounded familiar, but you have not heard such a liturgical expression before because I wrote it for this service. The content is now new; it is what we believe about Jesus in the context of his life and death. However, traditional liturgical forms do not reflect so explicitly what it is we intend to remember here when we come to the Lord’s Table. Forms used here for a long time have not expressed the traditional substitutionary atonement idea. Nonetheless, they have been less than clear about the reason we continue this sacramental practice, which is in order to retrieve the dangerous memory of Jesus. In Paul’s first letter to the Corinthians, the 11th chapter, the lesson that is listed, he quotes the tradition that says to break the bread in remembrance of Jesus and to take the cup in remembrance of Jesus, and we have come for two thousand years as a community in one shape or another around the table with bread and the cup in an act of remembering or retrieving. The liturgy is a conservative restraint on the Church. The liturgy is the most conservative dimension of the Church. One ought not to fuss and tinker with the liturgy like I did. It is not a wise practice. The liturgy keeps us focused on the center. Preachers may be heretics and sermons may be wildly out of line, but as long as the liturgy is intact, not a great deal of harm is done. And there is something to be said for that. There is a positive value in it. John A. T. Robinson, who was the wildly heretical bishop of the Church of England, wrote his book in 1961, Honest to God, was nonetheless imbued with the Anglican Prayer Book, and in the Anglican Communion you can change anything, but don’t mess with the Prayer Book. John A. T. Robinson even defended that, saying that it connects us as a present community with that community that has spanned two thousand years. If you happen to come from the Episcopal Anglican communion or the Roman Catholic communion or high Lutheran communion, then liturgy has been the heart and center, it has been very important, and you know that that is where the weight is laid. I, having not come from those traditions, although I am sorry that I did not, because I have had to learn it all on my own later on, even to develop the Anglican sniff, you know? But, © Grand Valley State University   �Dangerous Memory of Jesus Richard A. Rhem Page 2   if you don’t come from that tradition, as I don’t, then you might be tempted sometimes to call those high liturgical traditions liturgical fundamentalists, if you want to taunt a bit. But, nonetheless, liturgy is important and one ought not to play with it. I rather boldly this morning wrote it the way I hoped it would incite us to remember Jesus. What I have written here you have heard me say over and over again. It is not that the content of it is new; it is just that you never had it in this context. We have not had atonement theology in the liturgy for a long time around here. But, we have used forms that were not as clear about what we were calling people to remember as the liturgy did this morning. I did that on purpose, even though I value the liturgical tradition. Liturgy needs continually to be updated, although there are those who can get picky about it. Every once in a while I am challenged by some liturgical use here, and I am accused of having liturgy which is dissonant with the sermons I preach. In fact, there are those who say that I have only gotten away with what I have gotten away with theologically because the liturgy stayed intact and there was a sense of continuity and a feel that is sort of the same. So, I perhaps signed my death warrant this morning in making the liturgical statement a statement of what has been preached here for a long time - the dangerous memory of Jesus. As I said, people can get picky about it. Language shapes. Language is terribly important, and we have come to see that we have had to change some forms. For example, the “Our Father,” which for some has been an almost irredeemable barrier to communion with God, to some women, for example. Those are battles that are fought in the Church, liturgical battles, language battles, language with hymns. We have gone through all of that. And if one can approach it with some sanity and maturity, then one can go through that and recognize that all liturgy, hymns and prayers are really poetry, that they ought not to be taken literally, and if they are not taken literally, if they are reinterpreted as we receive them as symbolic and as poetic, then we can receive them back with a second naiveté. Nonetheless, language is important and so this morning I attempted to say liturgically what I hope you will receive sacramentally and hear in proclamation, that the dangerous memory of Jesus will have been imbibed in the sacrament and proclaimed in word, and that we will be confronted with that Jesus, not because it was Jesus, but because something came to expression and embodiment in Jesus, and it is Jesus who is that founding vision for the Christian tradition. So, if we would continue in that tradition, then we would be called again and again to retrieve that dangerous memory of Jesus. As I was thinking about that, I thought about those challenges that I have received, and I thought it is perhaps time to explain exactly what I hope you experience when you come to the table. What is the memory of Jesus? © Grand Valley State University �Dangerous Memory of Jesus Richard A. Rhem Page 3   I know the shaping power of liturgy because as a child I came to the Lord’s Supper only four times a year and yet, year after year after year after year those words and phrases and paragraphs were imprinted upon the depths of my being. I still remember the old orthodox, conservative atonement theology of the Lord’s Supper. Being a part of the Reformation tradition, it was a tradition that defined itself over against the Roman Catholic tradition, and the sacrament to be a holistic experience was turned into a didactic experience where we explained with careful definition our theology.” He was forsaken of God that we need never be forsaken. Or, in preparation for the table, after being charged to come with a clean conscious, the paragraph, “These things are not said, dearly beloved, in order to distress the contrite heart of God’s people lest no one could come to this table but those who were without sin...” You see, I can still reel it off. That does deeply imprint, and so I know how important it is that we work together at an understanding of how we come to this table, not that everyone has to come to this table with the same understanding, and not that anyone has to change any understanding that is meaningful and communicates the transcendent. I don’t mind that a bit. But, let us try, at least, to be consistent in our liturgical practice and the proclamation of the theological vision that we have shared together. As I was working on this, I was reading Volume II of Gary Dorrien’s American Liberal Tradition. It is so fascinating to me; I was not reading it for this purpose at all, but serendipitously, there it came. Cited on page 148f, Charles Clayton Morrison, long time editor of The Christian Century, is the one who named that journal the Christian Century at the turn of the 20th century because there was such an optimism about the future of the Christian tradition. The social gospel had come into being a decade or so before that. The social gospel had an understanding of Jesus as a proclaimer of the Kingdom of God, and out of the liberal tradition came this social gospel tradition that wanted to Christianize America. It was full of all kinds of good intentions. It was highly optimistic; it was also naive, but it had a beautiful vision and a passion to Christianize this society. What they understood themselves as doing was to leapfrog over all of the centuries and all of the high Christological doctrine and all of the Church’s structure and liturgical practice and get back to Jesus. They saw Jesus in his historical context, because this was the time when the historical Jesus studies were beginning to become commonly known. What they saw in Jesus was one who proclaimed the Kingdom of God, that is, the world the way it would be if God ruled. They made all kinds of radical proposals about the transformation of society, and there was a movement in that liberal tradition from God “out there,” a supernatural kind of theism, a God who dipped down to save and redeem for some future state. Rather, they understood Jesus to be concerned about the world here and now and its transformation. So, there was a great passion and there was a great optimism, and the social gospel was heralded by some great spirits, and it never did very well in the Church. Charles Clayton Morrison, in the 30s, suggested that the reason that it never did very well in the Church was that the Church is an institution and the gospel of the Kingdom of Jesus was the © Grand Valley State University �Dangerous Memory of Jesus Richard A. Rhem Page 4   gospel of a movement of a protest movement, of a reformer in a back corner of the Roman empire challenging the imperial power of the state, and the dominating power of the Church. Charles Clayton Morrison, as he could see that there was so much fire and enthusiasm for this in the hearts of the clergy, was trying to figure out why it didn’t take in the Church, and he came to see that it started out as a movement. The gospel of Jesus is a movement. It is a radical social movement. It has all kinds of implications. If I had read the other lesson I had intended to read this morning, it would have been from Acts 4 where the disciples are proclaiming Jesus and his resurrection after the event of Easter, the Easter experience, and the authorities hauled them in and arrested them, and they don’t know what to do with them and so they take them out and charge them severely, “Don’t speak in that name.” Peter and John come back to the community and the community says, “Praise God, thank God,” and they start quoting scripture, a song of David in the fourth chapter of Acts, the 26th verse, “Why did the nations rage, and why did the kings and rulers of the earth storm against you and against your kingdom,” and so on. And then they remembered Jesus who was crucified under Pontius Pilate and at the end of the fourth chapter is that paragraph about that early commune. It was a purely communist society; they shared their goods, sold their goods, shared with one another and no one had any need. There was a common purse that ends with the story of Barnabas who had a field and sowed it and brought the receipts to the disciples’ feet. Now, that is the way it started, and Morrison says, “You know what? In time the early Church fathers began to institutionalize this whole thing and Emperor Constantine in the 4th century established the Church, obviously it couldn’t live that way anymore.” The way it was now structured as an agent of an empire, as a world movement, it just couldn’t handle the gospel of the kingdom according to Jesus of Nazareth. Morrison told the story that in 1933 there were some 600 ministers in a denominational conference in Ohio. He obviously was there. He said their hearts were burning, they were fervent, they were talking about the end of this whole war business, they were talking about economic reform, they were talking about government ownership, they were edging perhaps on the edge of a modified socialism. These clergy people all gathered together, probably in their collars and their tails hugging one another and saying, “Isn’t it great? Yes, go Jesus!” But, he said, then they got back to their pulpits and they offered a far tamer fare. And then he says something rather tragic. He said there were those who came back to their pulpits and didn’t tell their people at all about the burning passion of their heart, and they got alienated from their work. There were a few frivolous souls like myself who dared to tell their people what they were thinking and they lost their positions. And there were a few cases where it got through to the people, but the only place to tell about it was in the sermon and the sermon is the worst possible place to tell about it, because in shaping a community, it is shaped in prayer and in song and in meditation and in being together, not in the cognitive experience of hearing the proclamation. And so Charles Clayton Morrison © Grand Valley State University �Dangerous Memory of Jesus Richard A. Rhem Page 5   diagnosed the reason why the religion of Jesus was so inhospitably received in the organized church. And we can understand why the Church has lived all through the centuries much more easily with that conservative and orthodox understanding of atonement theology whereby whatever happened to Jesus was for the salvation of the world, but a salvation that was to be realized in the sweet by and by. So, I struggle with all of that. I have, of late, been discouraged, to be honest with you, even on the edge of being depressed, because the more I sense what Jesus was about in his historical context as we know today through cross-cultural studies, etc., the more I see the impossibility of the Church being Christian. You can’t take a first century protest movement, a commune, and translate that oneon-one into an established institution which is not only an established institution in the back corner of the world, but an established institution of the most powerful nation in the world, today’s imperial power. You cannot really allow the dangerous memory of Jesus to shape your vision and your values without finding some dissonance between our society today and that which Jesus seemed to embody. And so, I make a little effort this morning to express that dangerous memory so that when we come to this table this morning, we will have done it with awareness. What did you remember at the table this morning? I don’t have answers. Honestly, I don’t have answers. I am troubled by the fact that I see so little wrestling with the question, in all honesty, I’d rather not remember. I’d rather forget. But, then I’d have to abandon this table and to abandon this table and the memory that it strikes in me would be to deny that which I believe is the highest and the best and the noblest impulse of my being. Charles Clayton Morrison said that the problem was that the social gospel was a ministers’ gospel never owned by the laity. And he said the lay people never really understood the passion and burden in the hearts of their pastors. He said the people got only enough of a hint of it to be irritated by it, and then, and I’m quoting now, he’s preaching politics again or economics or internationalism. I wish he’d just preach the religion of Jesus. References: Gary Dorrien. The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950,Vol. II. Louisville: Westminster John Knox Press, 2001. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost III Scripture Text I Corinthians 11:23-26 Location The location of the interview Christ Community Church, Spring Lake, MI References Gary Dorrien. The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950, Vol II, 2003. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030629 Date A point or period of time associated with an event in the lifecycle of the resource 2003-06-29 Title A name given to the resource The Dangerous Memory of Jesus Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on June 29, 2003 entitled "The Dangerous Memory of Jesus", on the occasion of Pentecost III, at Christ Community Church, Spring Lake, MI. Scripture references: I Corinthians 11:23-26. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Radical Transformation The Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/b9e6a30f7cec2b841c3d67925f3e3f75.mp3 360e86791a9a0948d003c6ffa64f7bcd https://digitalcollections.library.gvsu.edu/files/original/75c1ef2b404166ce3df698ea4eb1f0c5.pdf 0fd71e6ebe6ead0b89291af4e08f5015 PDF Text Text Touched By Mystery; Tested By Experience Pentecost, the Birthday of the Church Acts 10:34-48, John 4:16-24 Richard A. Rhem Christ Community Church Spring Lake, Michigan June 8, 2003 Transcription of the spoken sermon A few weeks ago, two or three, we had an experience of Pentecost at Christ Community. It was a Ministry Council meeting at which we were meeting some of the folks who were received this morning at the earlier hour and this hour. That is always the favorite time for all of us who are in that capacity because it is a time when we hear the stories of people. Over the years, those have been wonderful evenings. I remember in the 70s when our growth was off the charts that time after time we heard people experience or witness to the grace that they experienced when they came here. Some of us who have been around a long time look at each other on occasion, when we have such an experience, and say, "Well, it's still happening." About three weeks ago on a Monday night, it was that kind of a meeting. We heard wonderful stories. When that happens, I wish you could all be in the balcony listening in and experiencing that, because it really is an affirmation and a tribute to you as a people who embody the grace that is experienced by those who come in. I thought to myself that I could at least give you a taste, and so I have asked Cindy, whom we just received into this community in kind of an official way, to come up here. She has been hanging around for a long time, in classes, in worship, and I know you have seen Cindy, but I have asked her to share a bit of her story with you. Last week Sunday in this very spot we gave congratulations to our graduates, and Dick turned to me and said, "Congratulations, Cindy." I was a bit stunned, looking back at him. And he said, "After all, you have in essence, graduated " All of our journeys involve graduations. Our journeys involve credible rewards and distinct, painful wounding. My journey includes all of that, as well. And yet, it is in all of those experiences that I am here able to speak and able to be accepted into this body. I was raised in the Christian Reformed Church, went to Christian schools, did summer workshops, missions, was a youth group leader, and all of it. As they © Grand Valley State University   �Touched by Mystery; Tested by Experience Richard A. Rhem Page 2   say, I bought it hook, line and sinker. I had many experiences in the church through all those years. In college I married a man who, until the last six months, was a Reformed Church minister, so you would say that I did church really well as a minister's wife. I knew the doctrines, I knew the polity, the politics, I did it all. Along the way from my childhood, I learned one lesson when I was very young and it has stuck with me. If you ask questions that are outside the box, you will be insulted, you will be judged, you will be bruised, and you will be abandoned That lesson has been difficult for me to learn. I have been raised with a heart for justice and love for all people, and it didn't seem to fit what I was hearing in my experience in the church. It got to be the late 80s, and our family moved to a church in Holland There is when the rumblings really began inside myself. I could not seem to understand and accept what I was hearing in my church, what I was hearing from my community, what I was hearing from even family and friends to be my own story. I struggled terribly. My family struggled with me. They did not understand and I confused them. I knew I was upsetting the applecart and I knew I was in a horrible spot. So, now what to do? I desperately kept on searching to find a spot where I would be accepted and cared and loved for all my questions, a spot that could accept openness to all people. So, a friend suggested that I contact Dick, He invited me to a Wednesday night class and we studied John Douglas Hall with a number of you in this room. It was a group that I heard language from that was familiar and unfamiliar. It was a group with Colette and Dick in their leadership that stimulated, activated some things. Also, I could see people were wrestling with the same kinds of problems and difficulties that I had had in my past. It was a group that warmly accepted me, accepted the struggles that I was having as the director of Camp Sunshine in those years. I saw what was going on here in this congregation. And yet, I tried to find a balance between being involved in the church in Holland and trying to follow my heart, too. When I attended a workshop with Marcus Borg, and it was through Marcus Borg 's books and that workshop that I was able to give new language to what I had been feeling in my heart, new language that could frame it in a way that was acceptable, that I could speak of it, that was true to me, and that I felt very honest and good about. It was through this place. There were others in The Center for Religion and Life, other theologians that were also delightful to hear, to learn their walk and watch a congregation such as you be open, accepting to all people, to have dialogue. That is what I was looking for in my life, I was looking for dialogue about the incarnation, about people's walks, about pluralism, all those kinds of things. Yet, I found that it was fear that kept people from doing this, it was fear that kept a congregation from speaking about it, and it was fear and continues to be fear that keeps communities from speaking. But, not this place. This place accepted and © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 3   accepts. This place loves and this place is safe. It is you people who have walked the tough walk, and yet, you are there to affirm, you are there to love, you are there to accept, and I appreciate greatly how you are. I appreciate the thoughtful preaching, mindful conversations, and the absolute acceptance to having no answers. On this day, as a woman and as a mother and as a wife, I am grateful that I have followed my heart. I am grateful that I have been true to myself, and I can honestly say that my family today is happy that I am here. So, follow your heart. Continue your search, and thank you for allowing me to be a part of this congregation, Christ Community Church. Thank you, Cindy. That was one story of eight or nine that we heard that night, and you can understand that there were tears and laughter, and I so wished that you could all be a part of that, because that is what being a community of faith is all about, a religious community, in our case, a Christian community, and on this day of Pentecost, I thought it would be good to share that with you. Pentecost is a day when we recognize in the long tradition of the church, that our lives are touched by mystery. But, then that experience of grace needs to be tested, tested by experience and reason so that the experience of mystery results in a life of wholeness where we feel at home in the universe, where we feel at home in our own skin, where our experience resonates with that which we profess, or in Cindy's better words, where we can follow our heart. If there was. a common theme that evening in all of those stories, it was this - that there was a deep intuition in all of those people who, incidentally, represented a broad spectrum of confessional groups, all coming from rather significant engagement in the church in its institutional form in one faith family or another. The common experience of all of them was that, somewhere along the line in the institutional expression, whether it be defining too narrowly what one must believe, or feeling threat at the expression of an alien thought, or being put off by the diversity that was reflective of the broad spectrum of human experience that was brought to the church, the common thread that evening was that all of these people in one way or another were serious in their quest, were yearning for that touch of mystery which they had known, but which then they so much wanted to bring to expression with a freedom that was reflective of their deepest insights, but always feeling that they were somehow or other hemmed in. And then they came here. Today we had four people received at the 8:30 service, which just goes to show that even early in the morning people can be saved. It was marvelous. At 8:30 we generally are just trying to wake up for this service, but this morning Jim and Nancy Schmidt were there and they came in here last Christmas because their daughter was playing an instrument, so they wandered in to hear their daughter, and they encountered you. For the first time in their lives after a long struggle, as Cindy indicated, and some false starts, they said, "This is what we've been looking for, a community that honors diversity, a community that affirms our questions, © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 4   a community that is not marked by narrow definition and high walls of defensiveness, a community that doesn't claim to have a set of absolutes and in no sense believes it has spoken the last word, but rather is a community of people who take that engagement with the ultimate mystery seriously, who long for a deep and meaningful life in the spirit, but who also are able to think, to raise any question, and to be able to make adjustments in understanding as new knowledge comes to light and more experience is had." That is the kind of community you are, and that is the kind of community that those who have come in this time particularly bore witness to. I cannot do it as eloquently as Cindy did it, but as you sensed not only in her careful articulation, but the passion with which she spoke, that is Christ Community at its best. As I was thinking about that, I was thinking about Peter's story and his encounter with Cornelius. It has so much good humor in it. He has a vision and then the knock on the door, and he is beckoned to come to the house of Cornelius who is a Roman centurion and therefore a Gentile, and with the epitome of social grace and civility, he looks at his host across the threshold and says, "You know, I'm not really supposed to be here. I'm not supposed to hang out with people like you. But, somehow or other, God has told me that I shouldn't consider anybody profane or unclean." The word profane is very interesting. Profane comes from the root that means outside the temple, and so what Peter was really saying in this account of Luke is that God is trying to get through to me, to teach me that I shouldn't say of anybody, "They are outside the temple," or outside the compass of the grace or love of God. So, he comes in and says, scratching his head again, "By George, I guess God is no respecter of persons; God shows no partiality, but apparently, in every nation those who fear God and do God's will are accepted by God." Well, by God, that's quite an insight. Everything that Peter had been traditioned to believe and act upon to that point in his life was now being challenged by the concrete experience that he was having, which he believed was at the beckoning of the Holy Spirit. And so he is in this dilemma. What does he do? Does he honor the tradition which assured him that the God of Israel was God alone, the God of the Creator of heaven and earth? Or, at this point, did he have to expand his vision? Did he have to sense that maybe the barriers that had made this peculiar people, this special people, given them a very strong sense of identity as the purveyors of this marvelous knowledge and understanding of God, did he have to at this point see that those barriers were being taken down and that now there was the universalizing possibility? I never know how I feel about the fact that the Christian Church finally broke with its Jewish mother. I wish there had not had to be a break, because why do we need to birth another world religion? And yet, on the other hand, I know that through the Christian Church the God of Israel has been brought to the nations and we still have the distinctive witness of the Jewish people and the world would © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 5   certainly be a poorer place without the presence of the Jewish people. And so it is in the ongoing story of history, we have this experience that cannot be denied which denies the presuppositions on which our faith structure has been founded. Peter, at that point, if he had any doubt, is given convincing proof, for he begins to tell the story of Jesus, and as he does so, what happens? The Holy Spirit falls on the crowd and he experiences the same thing that happens in the portals of the temple of Jerusalem among his own Jewish brothers and sisters. Now don't get any ideas, I want decorum this morning. I don't want any dancing in the aisles, I don't want too many amens. But, what happened is that the Holy Spirit fell on the crowd and they broke loose. There was this ecstatic experience. There was this experience of God, this ultimate mystery breaks through and touches concretely the lives of people who cannot contain themselves, and Peter says, "Wow! That's the same thing that happened to us." Thank God at that point that Peter was able to yield to the movement of the spirit of God. If you go on into chapter eleven, the first couple of verses, you will find that the General Synod of the..., no I mean the Jewish leaders gathered and they were put off and they criticized Peter. Peter said, "All I can do is tell you my story." And then thank God, because there is salvation even for the Church, they delighted in the fact that obviously God was doing something now on a global dimension. Peter's theology was inductive theology and inductive theology is good theology. Its opposite is deductive theology. Deductive theology is when you know the answer before you encounter the question. You have a kind of a propositional truth that has to be absolutely true, and then you take that propositional truth that has to be true and you go to concrete experience, and you force your concrete experience into conformity with that dogmatic statement, that absolute. Deductive theology is a well thought out system that acts as a template that you impress on human experience, so that because of that template of dogmatic system, you can now know what is possible in terms of real human experience. That is the way the Church always tends because, once we get it put together, we really don't like it messed up again. But, as a matter of fact, if we would be true to what we see in the pattern of the Book of Acts, there was inductive theology. There was experience that tested the faith structure, and the experience altered, modified the faith structure, so that the faith structure was never absolutely stated. It was always in process; it was always tentative; it was always provisional, and tomorrow another experience causes me to "tweak" that understanding, so that there is this constant openness to new experience. We are dealing with the touch of that ultimate mystery. After all, down deep, don't we want some moment of the experience of that which is ultimate? Of course we do. I speak of mystery, mystery not like something we will solve down the line as we get a little bit smarter, but mystery as that which transcends human capacity to know. But, then that mystery breaks through and I am touched in a thousand different ways, in a hundred different settings, and in those moments when I know I didn't create myself, I am born and I will die, I love another and © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 6   that love relationship will be broken by death, and what does it all mean and where is it all tending and is this all there is? Those are questions for which there is not an easy answer, and to be human is to be in the stream of history, and to be in the stream of history is to be in the position of continuing, ongoing experience. History is open-ended. Our lives are open-ended. The very mark of being human is that there is an open end to it, so, on that open-ended pilgrimage and journey I am constantly experiencing new things. In his mighty dogmatic volumes, Karl Barth wrote in the preface of one after having written probably 6000 pages already, "Some people accuse me of changing. I'm not changing, but the landscape is different." Of course. And so, I don't come to my human experience already knowing. I come to my human experience with a touch of that ultimate mystery. I come into that human experience with my story. And all of that gives me eyes with which I encounter my experience, but my experience, in turn, loops back on my story and enables me to see things that I never saw before. And so, to be human in the stream of history is to have a sense of the ultimate mystery of things and to come to continually new opportunities and experiences and possibilities, so that we honor diversity, we leave no answer closed and final. We affirm the questions, and together we enjoy the journey, and together we support one another in the community of love and care as we live before the ultimate mystery and the questions that are beyond our fathoming. That is the joy of the community of grace, and as I said, if there was one thing that marked those who have come in this time, it was that relief. I can experience. I can question. I can wonder, and all the time in the deep, deep intuitive sense of being embraced by grace because I am embraced by grace in the body that is the body of grace, the body of Christ which is enlivened by the breath of God, the Spirit of God. When I came back from Florida, I was all excited about having read the first volume of Gary Dorrien's The Making of American Liberal Theology, and as I read that story, the first volume dealing with the 19th century, I was so dumbfounded, because what I read there as the history that had developed in the American experience of the liberal church, I had lived through myself every inch of it, and as I quipped at the time, I wish somebody had told me. It wouldn't have been as tough to get through. But, as Cindy said, getting through is all part of that process. But, when you have really slugged your way through, when you have been swimming through asphalt, when you have sometimes been afraid and sometimes been hurt, then to be immersed in grace, to be set free - Ah! The joy of it. And so, I find it so remarkable. Here we are a community of grace, that is in some measure the consequence of some leadership that I have given theologically, who grew up thinking that liberal was a dirty word. Gary Dorrien's thesis is that what has marked the liberal tradition is the refusal of an external authority, and the insistence that that authority, be it church or liturgy or text, be tested by reason and experience, so that we are not locked into a box but, as our experience grows and our knowledge grows, the faith story © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 7   continues to be understood in the light of all that continues to come to light. That is such a freeing, exhilarating experience. That is the liberal tradition. That is the open tradition. That is the gracious tradition. There is nothing to defend, nothing to fear, just the joy of the journey. Touched by the mystery, continually tested by experience and reason. That is the beautiful, simple story of the child of God. Happy Pentecost. References: Gary Dorrien. The Making of American Liberal Theology: Imagining Progressive Religion, 1805-1900, Vol. I. Louisville: Westminster John Knox Press, 2001. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost Scripture Text Acts 10:34-48, John 4:16-24 Location The location of the interview Christ Community Church, Spring Lake, MI References Gary Dorrien. The Making of American Liberal Theology: Imagining Progressive Religion, 1805-1900, 2001. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030608 Date A point or period of time associated with an event in the lifecycle of the resource 2003-06-08 Title A name given to the resource Touched By Mystery, Tested by Experience Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on June 8, 2003 entitled "Touched By Mystery, Tested by Experience", on the occasion of Pentecost, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 10:34-48, John 4:16-24. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Divine Mystery https://digitalcollections.library.gvsu.edu/files/original/9758c09d656702679b064609e2f35bae.pdf ca50da4cbbcab2a29f1d33bfb3d21642 PDF Text Text What is Worth Dying For? Memorial Day Weekend Micah 4:1-5, Philippians 2:1-11, Luke 24:50-53 Richard A. Rhem Christ Community Church Spring Lake, Michigan May 25, 2003 Transcription of the spoken sermon Memorial Day is a wonderful way for a nation to take time to remember, to take time to remember that we stand on the shoulders of generations that have gone before us, to remember that the wonderful heritage into which we have entered is the consequence of the vision and values of those generations who have envisioned and lived and sacrificed in order that we might have the privilege of living in the kind of environment, the kind of ambience that we have come to take for granted. It is a good time for us to pause and to remember, in order that we might once again become truly grateful, mindful, and humble, and that we might offer ourselves, dedicating our lives, in turn, for the continued visioning and valuing that will allow the generations yet unborn to know the grace that we have known. So, it is good for us on Memorial Day to be led to the cemetery, to remember those who have birthed us, those who have died for us, those who have caught the vision and dedicated their all, living by that which is noblest and highest. It is a good day. It is a good day to remember, to be humble, and to give thanks, lest we congratulate ourselves that somehow or other our cleverness or our ingenuity or our wisdom or our hard work have gotten us all of this grace in which we stand, lest we become proud and feel somehow or other that we are special and that perhaps we have earned the grace in which we live. So, it is a good time to remember. And then, it is a good time to ask ourselves, “What will we do with all we have received? Will we exploit it for our own self-indulgence? Or will we, in turn, dedicate our lives, in the light of such grace, that not only our children and our children’s children, but all the children of earth might come to know the freedom that we have, the freedom to pursue our vision and live by our values in peace?” That is the question for the morning. I want to set before you two biblical images: The first is the elevation of Mt. Zion. That is a theme which you can find here and there in the Hebrew scriptures, that elevation of Mt. Zion. Jerusalem is built on a hill, of course, and in the prophetic © Grand Valley State University   �What is Worth Dying For? Richard A. Rhem Page 2   condemnation at the end of the third chapter of Micah, because of the corruption of the leadership, building Zion on blood, having no concern for justice and compassion, the prophet says this city will be plowed and Jerusalem will be a wooded hill. But then, because the prophets, although they were so blistering in their condemnation of that which was wrong, were also people of hope who left their people with a vision, the fourth chapter of Micah begins with that vision of the elevation of the holy hill of God, the elevation of Mt. Zion, and the prophet says that as the city is elevated on a hill, all of the nations and all of the people will flow to it, and they will flow to it because they will say, “Let us find there the word of God. Let us be instructed in the Torah.” The Torah is that wonderful word which defines the first part of the Hebrew scriptures. We sometimes translate it Law, but it is so much more than law; it is a way of life. Torah was a way of life. In Deuteronomy, Moses was cited as saying to Israel as he is about to depart, “I set before you life and death. Choose life.” Torah was the way of life, and so the vision of the prophet is that all of the peoples and all of the nations will flow to Jerusalem and there they will be instructed and God will arbitrate between their disputes and will help them to settle their problems and difficulties, and then they will go home, having been instructed in the way of life. What will be the consequences of that? They will be able to beat their swords into plowshares and their spears into pruning hooks, and they will sit everyone under his own vine and his own fig tree, and no one will make them afraid. What a picture. And it is the elevation of that holy mountain. It is the concrete living out of that way of life that is so magnetic that it attracts the people to come and to learn the secret. There is no imposing of some kind of uniformity. There is no imposing of a vision, be it ever so noble, because the imposition of a vision demands coercion and finally the tyranny of the vision. There is no religious empire here. There is no longer a struggle for power, but rather, the nations come and learn and go their respective ways, and they live in peace. The prophet says all of the peoples will live according to the word of their God and we will live according to the word of Yahweh. No homogenized state of things. No boring uniformity. But rather, the kind of freedom that enables a people to live according to their vision and their values in peace. One was born out of the womb of Israel one day and he was immersed in that covenant, and he knew the prophets, and he felt the passion of the prophets. Micah had been born in a little village outside of Jerusalem, so he had an eye on what was going on in the capital city. Jesus from the north country knew that finally it was to Jerusalem that he must turn his face, for he had a word to speak, a word of truth to power. And his concern was very much the concern of Micah. If I had taken you to chapter six and verse eight, those familiar words of Micah what was this vision? What were these values? What was the Torah, this way of life, that was the best and the noblest of the tradition of Israel? God says, “I have told you what you must do. Do justice, love kindness, act justly, love © Grand Valley State University �What is Worth Dying For? Richard A. Rhem Page 3   compassionately, walk humbly with God,” recognizing, that is, that no matter who you are, how great you are, finally you stand under the aegis of that eternal mystery, the source of all being. Jesus imbued with that same vision, came to Jerusalem, and they crucified him. They tried to kill his truth, but he had embodied the divine intention, and those who were closest to him believed that this was God’s anointed. They believed that this was God’s Messiah, this was the promised one. They looked at him, they experienced him, they heard his teaching, they saw his action and they said, “That’s it. There is the embodiment of the divine intention that is the finest expression of that whole covenant that has brought us to this point.” He was crucified and they were devastated, but before long, strange as it was, they said, “You know, he’s not dead. He’s alive.” One soon had a vision and another one had a vision and they were encountered. Paul had an encounter last of all, that heavenly vision, and so Paul gave expression to what has become the expression of the faith of the Church, for he said, dealing with that Philippian congregation trying to get them to get along and have a good spirit with one another, he used the example of Jesus, Jesus who was humiliated and whom God exalted. God exalted him, he said, giving him a name that is above every name, that at the name of Jesus every knee should bow and every tongue confess. And that, of course, is the church’s affirmation of the ascension of Jesus, the affirmation that Jesus, who embodied the divine intention, who was crucified, could not finally be crucified, could not finally be killed. That for which he stood, that which he embodied could not die. This Jesus who was crucified must surely be in the presence of God. And so, they lived in the confident expectation, that hope, that God would do some mighty act, that this one would come. Now, don’t get all worried about Jesus’ space travels, the ascension, his floating up into the clouds. Don’t let that bother you. Carl Sagan, the astronomer now deceased, quipped that if Jesus, 2000 years ago had left on his way out of the universe, he’d still be on the way. Well, that’s not the point, of course. The point is that they knew that Jesus was the embodiment of God in the midst of the human scene, and that which he embodied was alive, and that embodiment in the presence of God was the elevation of all that was noble and good and true, the finest and highest expression of everything that that people of Israel had hoped or dreamed of. Two biblical images. I connect them because of the elevation theme. But, as a matter of fact, what the prophet was saying was, “Look, this way of life, this word of God, this matter of justice and compassion and humility, when that is lived out, that will be so magnetic and so attractive, it will draw, it will lure to itself. There is no need to impose it. It will, as it were, sell itself. If you can concretely embody it, the world will take note of it.” Those, likewise, who had lived with Jesus knew that that’s it. That’s the highest expression of the human possibility, and he is exalted, he is lifted up. And again, one day every knee will bow and every tongue confess, because that is the ultimate, that is the last word. © Grand Valley State University �What is Worth Dying For? Richard A. Rhem Page 4   Two images, a vision and value, that when in freedom chosen, would enable the world to be at peace. This past week Nancy and I sat with our financial adviser. He comes twice a year, usually timing his visits just after the stock market had rallied. But, this time he came and, of course, the nation had just gone on orange alert, and when you deal with the stock market, the bond market, you know that wild card sends everything spinning out of control. Who can say, who can predict, who can guide, who can counsel? He threw up his hands. I felt sorry for him. And Nancy was getting really panicky, and I said, “Honey, don’t worry. There are a lot of churches in the area that are going to want me to preach for them on occasion.” But then, after Michael had talked about the volatility of everything and the uncertainty of everything and the unpredictability of everything, and Nancy was deep down in her chair, he said, “You know what really makes me afraid? I’m afraid for my twoyear-old granddaughter. I wonder what kind of a world she is going to live in,” and I thought to myself, isn’t it ironic? Here we are the world’s lone superpower and we’re afraid. We celebrate a Memorial Day weekend under high alert and there is an anxiety and an uncertainty, and I wondered, must we not be doing something wrong, or is there not an alternative way to be? Someone gave me a copy of a commencement address. This is the time of commencement addresses. This one just happened to be an address of forty years ago. Do you remember forty years ago? Some of you do. The world had come out of the Second World War; we were in the midst of the Cold War; we were afraid to death of the Communists; we were in lock with the Soviet Union in that impasse of terror, with our mutual nuclear arms aimed at each other with the possibility of total annihilation. Forty years ago. At that time there was fear all around, as well. And so, this commencement address suggested what was really important. These are just some excerpts, but it will give you the flavor. The speaker says, I have therefore, chosen this time and this place to discuss a topic on which ignorance often abounds and the truth is too rarely perceived - yet it is the most important topic on earth: world peace. What kind of peace do I mean? What kind of peace do we seek? Not a Pax Americana enforced on the world by American weapons of war. Not the peace of the grave or the security of the slave. I am talking about genuine peace - the kind of peace that makes life on earth worth living - the kind that enables men and nations to grow and to hope and to build a better life for their children - not merely peace for Americans but peace for all men and women - not merely peace in our time but peace for all time. I speak of peace, therefore, as the necessary rational end of rational men. I realize that the pursuit of peace is not as dramatic as the pursuit of war and frequently the words of the pursuer fall on deaf ears. But we have no more urgent task. © Grand Valley State University �What is Worth Dying For? Richard A. Rhem Page 5   No government or social system is so evil that its people must be considered as lacking in virtue. As Americans, we find communism profoundly repugnant as a negation of personal freedom and dignity. But we can still hail the Russian people for their many achievements - in science and space, in economic and industrial growth, in culture and in acts of courage. So, let us not be blind to our differences - but let us also direct attention to our common interests and to means by which those differences can be resolved. And if we cannot end now our differences, at least we can help make the world safe for diversity. For, in the final analysis, our most basic common link is that we all inhabit this planet. We all breathe the same air. We all cherish our children’s future. And we are all mortal. The United States, as the world knows, will never start a war. We do not want a war. We do not now expect a war. This generation of Americans has already had enough - more than enough - of war and hate and oppression. We shall be prepared if others wish it. We shall be alert to try to stop it. But we shall also do our part to build a world of peace where the weak are safe and the strong are just. We are not helpless before that task or hopeless of its success. Confident and unafraid, we labor on - not toward a strategy of annihilation but toward a strategy of peace. John F. Kennedy - Commencement Address, American University, 1963 That was forty years ago; the world lived under a terrible threat, but there was one voice that said at such a time of fear, let us seek peace, the freedom of all peoples to live out their vision and their values in peace. That is a vision and a value I would die for, because anything less is to fail really to live. References: John F. Kennedy. Commencement Address, American University, 1963. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Memorial Day Weekend, Eastertide VI Scripture Text Micah 4:1-5, Philippians 2:1-11, Luke 24:50-53 Location The location of the interview Christ Community Church, Spring Lake, MI References John F. Kennedy. Commencement Address, American University, 1963. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030525 Date A point or period of time associated with an event in the lifecycle of the resource 2003-05-25 Title A name given to the resource What Is Worth Dying For? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on May 25, 2003 entitled "What Is Worth Dying For?", on the occasion of Memorial Day Weekend, Eastertide VI, at Christ Community Church, Spring Lake, MI. Scripture references: Micah 4:1-5, Philippians 2:1-11, Luke 24:50-53. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Memorial Day The Way of Peace