23 24 1045 https://digitalcollections.library.gvsu.edu/files/original/95da6d57450014a47022f235252d9646.mp3 1b886c516419b8229d383d70a1ae608a https://digitalcollections.library.gvsu.edu/files/original/5f1364ad238a8f3fc7de4b605108324c.pdf 5a9ce24aac6bebdf54a03c202d5b3428 PDF Text Text The Question That Will Not Go Away From the series: The God Question Text: Psalm 42:2; Job 23:3; John 3:9 Richard A. Rhem Christ Community Church Spring Lake, Michigan February 20, 2000 Transcription of the spoken sermon While away on vacation, I was so glad, although I celebrated my 65th birthday, that I did not retire because I am still wrestling with the God Question. It is the question that will not go away. I find the God Question more fascinating with every passing year - and I've been thinking about it again intentionally, reading and reflecting, knowing I would be engaging with you, on my return, in conversation about God. Conversation about God, not with God. Ah, that is the problem, of course. You come longing for the experience of God and I speak to you about God. There is a difference, of course, a vast difference, the difference between experience and thought. The one is existential, the other intellectual, and every time I attempt to deal with the God Question in a sermon, I am sharply aware of the dilemma. How can I speak so as to create the possibility of some experience of God, some brush with Grace, without simply engaging your mind, your intellect. Can we think our way to experience? Let me be clear; I am painfully aware of the dilemma, but yet would claim that there is an important place for thoughtful reflection on the God question, lest our experience be devoid of understanding. And further, I would contend that the experience of the sacred that we have from time to time cries out for understanding. And so, let us begin - acknowledging the difficulty, being clear that our aim is not simply knowledge, but experience, or experience illumined by understanding. Religion is the quest for God and the great religions of the world point to the Mystery beyond human comprehension - beyond the change and decay that marks our common experience, the shifting tides of human opinion and practices - the Mystery that is sought as the truly Real, the final resting place of the restless human quest, the source and ground of being and the goal toward which all presses. © Grand Valley State University   �The Question That Will Not Go Away Richard A. Rhem Page 2   This human longing for God is well documented in our story, the biblical story. The story of Job in the Hebrew Scriptures is a powerful and eloquent witness to the struggle to find God in the midst of human suffering. Determined not to yield to the popular theology and conventional wisdom of his day, Job refuses to accept the idea that suffering is the punishment of God for sin and wrongdoing. In the midst of his debate with those miserable comforters who visited him, he cries out, "Oh, that I knew where I might find God; that I might come even to his dwelling! ... I go forward – he is not there – or backward, I cannot perceive him. On the left he hides, and I cannot behold him." Oh, that I knew where I might find God. Indeed! Or the Psalmist, again one whose soul is cast down, suggesting that it is most often at life's extremity that the God Question obtrudes itself writes, "As a deer longs for flowing streams, so my soul longs for you, O God. My soul thirsts for God, for the living God. When shall I come and behold the face of God?" Job is a drama, not an historical account; the Psalmist is a poet writing a hymn. This is the stuff of poetry and theater because we are dealing with the depths of human experience, the longing for some clue or glimpse or token that our human existence has meaning, some significance, that it is not simply sound and fury, a tale told by an idiot. But it need not always be triggered by suffering or threat. Sometimes life experience itself simply raises the question - what is the meaning of it all? Nicodemus was a religious teacher, a rabbi, and in his own spiritual quest and questioning, he came to Jesus to ask about the God Question, to which Jesus responded with the familiar, "You must be born again," or "from above," pointing, of course, to a spiritual illumination beyond the capacity of pure intellectual, rational thinking. And Nicodemus reflected what we must all feel at some time - "How can this be?" My soul longs for God. Oh, that I knew where I might find God. How can this be? Born from above? And while I am not naive enough to believe that we all awoke this morning with the thought, "Thank God it's Sunday! I shall arise and go to worship and have an experience of God," nonetheless, we have gathered here in this sacred space - we have prayed and sung hymns of praise and longing, and we place ourselves before the Word, the story and the sermon – and, so doing, indicate even if unconsciously our longing for some touch of Divine Grace. The God Question - the question that will not go away. What a fascinating quest is this quest for God, and this is a great time in which to be engaged in the quest © Grand Valley State University �The Question That Will Not Go Away Richard A. Rhem Page 3   and question - the God Question is alive and well. It will not go away ever for long, but it is my sense that there is more open discussion about God, about the spiritual life, than has been true in my lifetime, and with the vast communication networks of our world, the God question flourishes as never before. The excellent British news magazine, The Economist, has a regular feature at the end of every issue entitled simply "Obituary." It features the death of some significant person from whatever area of life. The last issue of the 20th century, dated 12-31-99, a special millennium issue, was given over to God. It began, When your friends start looking for proof of your existence, you're heading for trouble. That was God's situation as the millennium got into its stride. Under the portrait (of whose imagination it doesn't say), are the words, After a lengthy career, the Almighty recently passed into history. Or did He? And to let it be known that the editors did not really think they had written God's obituary, the piece suggests near the end that as the 19th century ended, Nietzsche announced God was dead, but the Superman Nietzsche promised never got born and the Communist promise was never realized - the people did not agree; and the corpse just wouldn't lie down. He popped up in the oddest places. A. N. Wilson, the English writer, published last year a wonderful work on the 19th century entitled God's Funeral, a review of significant thinkers, poets, writers, politicians, and churchmen of the 19th century who saw the exploding knowledge of the modern world work its acid of doubt into the form of traditional Christian faith and God talk. The title comes from a deeply moving poem by Thomas Hardy in which he portrays the funeral procession bearing away the God figure that had informed the Christian faith for 19 centuries and Judaism before that. The poem is full of sadness and longing expressing great loss. But Wilson knows, too, the suggestion of "God's Funeral" is premature. The opening words of the preface are, "The God-Question does not go away." Another 1999 volume, Working on God by Winifred Gallagher, is a sixties person's account of reaching her forties having "dismissed religion as anachronistic wish fulfillment - half Brothers Grimm, half Hallmark, dreadful at worst and limited at best - that failed to jibe with my accumulating knowledge and experience." Gallagher chronicles her search for God or for some spiritual reality, returning to investigate her Catholic Christian roots, the Jewish tradition of her husband, and the Buddhism to which she was attracted as a spiritual seeker. She coins the phrase neoagnostic for her kind - those who long since gave up on traditional, institutional religion, becoming modern super-achievers, super consumers, now repelled by blind ambition and workaholism. "Rugged individuals" who were living on empty with low-grade alienation. She describes what is a growing phenomenon in our time – “millennial religion” is her term for it - the spiritual quest of so many who have given up on church and synagogue, © Grand Valley State University �The Question That Will Not Go Away Richard A. Rhem Page 4   dogmatic claims and moral certainties, who yet recognize a void in their lives that can be filled only by an authentic spiritual dimension. Three big questions Gallagher suggests motivate such seekers -What is real? What do I feel? What are my choices? I am struck by the contrasting situation of our culture as we begin the third millennium to the culture to which I addressed my early preaching. Ordained in 1960, that early preaching was in the context of the breakdown of much that had marked western civilization and certainly the institutional forms of society in politics, religion and social mores. In the early 60s, Harvey Cox, Harvard Professor of Theology, published a bestselling volume entitled The Secular City, which celebrated a new day for our culture, marked by the secular. His intention was to find ways to find God in a secular culture that had thrown off traditional religious forms and practices. I took that book to Europe with me in 1967, arriving there on March 1. The Time magazine issue published just before I left for Europe had a black cover with huge red letters that asked "Is God Dead?" Harvey Cox was attempting to address that cultural situation. Now Cox has written again. There have been several volumes from his pen, but the latest is Fire From Heaven, a study of the world-wide phenomenon of Pentecostalism, in which he sees a global spiritual renewal. In the preface, he writes, Even before I started my journey through the world of Pentecostalism, it had become obvious that instead of the "death of God" some theologians pronounced not many years ago, or the waning of religion that sociologists had extrapolated, something quite different had taken place. Perhaps I was too young and impressionable when the scholars made those sobering projections. In any case, I had swallowed them all too easily and had tried to think about what their theological consequence might be. But, it had now become clear that the predictions themselves had been wrong. Cox writes that the prediction of eroding participation in "Mother Church" was right, but what was not foreseen was the disillusionment with the promise of secularism and science to bring in a new day. What emerged was a spiritual wasteland. A final sign of the spiritual landscape of our time: Upon my return last week there was a package in the mail, a book, gift of the author sent out by the publisher. It was Karen Armstrong's volume just now becoming available entitled The Battle for God, a study of the phenomenon of fundamentalism - Christian, Jewish and Muslim - in our present cultural-religious situation. I can hardly wait to get into it; maybe before this brief series ends I will have something to share from Karen Armstrong's massive research. © Grand Valley State University �The Question That Will Not Go Away Richard A. Rhem Page 5   Do you sense the vitality and the dynamism of the present discussion of the God Question? Do you not find it fascinating that this question that will not go away is so widely recognized and discussed in our time? Let me conclude by saying how privileged I feel to be in a community like this where we can live together the God Question, acknowledging the Mystery while recognizing that that Mystery will be experienced in wholly new circumstances by means of fresh insight offered by the ongoing explosion of human knowledge and experience. The great religious traditions have changed and evolved over the centuries to accommodate new human experience. It is so today and will be so tomorrow. And what pleases me and stimulates me is that we have moved beyond a certain dogmatic system and rigid biblical interpretation that disallowed a wide-eyed openness to the ongoing saga of the human story. We are a free people, serious in our engagement with the Ultimate Mystery of our existence, open to fresh winds of the Spirit, yearning for the brush with grace in this amazing cosmic drama. Oh, that I knew where I might find God! My soul longs for God, the living God! Hear this word of assurance - "You shall search for me and you shall surely find me when you seek me with all your heart." References: Harvey Cox. Fire From Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the 21st Century. Da Capo Press, 2001. Winifred Gallagher. Working on God. Modern Library Paperbacks, 2000. © 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 VII Series The God Question Scripture Text Psalm 42:2, Job 23:3, John 3:9 Location The location of the interview Christ Community Church, Spring Lake, MI References Harvey Cox. Fire From Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the 21st Century, 2001. Winifred Gallagher. Working on God, 2000. 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-0-20000220 Date A point or period of time associated with an event in the lifecycle of the resource 2000-02-20 Title A name given to the resource The Question That Will Not Go Away 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 20, 2000 entitled "The Question That Will Not Go Away", as part of the series "The God Question", on the occasion of Epiphany VII, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 42:2, Job 23:3, John 3:9. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Hunger for God Meaning Spiritual Quest https://digitalcollections.library.gvsu.edu/files/original/2c59a0b4727f8bc9c1ce05e1758ba70b.mp3 173bf16a40d643079bfe451f72b9757e https://digitalcollections.library.gvsu.edu/files/original/f744b45b0ad751d188742164216018fd.pdf 5af746d2e415ed1438b597fd2976a34e PDF Text Text The Clash of Civilizations and the Healing of the Nations From the series: A Millennial Vision Text: Genesis 2:9; Revelation 22:2 Richard A. Rhem Christ Community Church Spring Lake, Michigan January 23, 2000 Transcription of the spoken sermon At this beginning of the year and the century and the millennium, I have been sharing with you A Millennial Vision, a vision of a world at peace, a peace that is created by the understanding and mutual respect of the respective, great religious traditions of the world. It was over a decade ago that I began to probe this issue; for me, it was quite a transformation to move from a rather honest exclusivism that the Christian faith was the only way to salvation, the only truth of God - to a pluralist position that recognized that other great religious traditions were both revelatory and that they did put people in touch with God, and also salvific in that they were the mediators of the grace of God. As I began to probe the issues of that pluralist position, I was very much aware of all of the questions that I would have raised to myself in my earlier years and I moved rather gingerly at first, although I was more and more deeply convinced that the great religious traditions did mediate that light and salvation, as well as my own Christian faith. But, I felt it necessary to justify and to explain myself because it was quite a move for me and for the congregation, as well. I, in the course of that decade or so, mentioned many times that my greatest concern was the fact that there could be no peace without that kind of understanding, quoting the great Catholic theologian, Hans Kiing, who said there will be no peace among the nations until there is peace among the religions. He went on to say there will be no peace among the religions until there is peace among the churches, but I can't wait that long. I think Kiing's point was well taken and I did believe that and I think we have come together to see that more and more. But, I never saw it as profoundly and was never convinced of it so strongly as I am today. There was a book in the books that I was reading that was referred to now and again in footnotes, a name continuing to pop up, and that's always a sign that someone has gotten someone's attention, and so I went out and got the book. It's called The Clash of Civilizations and the Remaking of World Order, by Samuel P. Huntington who is at Harvard University, one of the recognized leaders in the country in the understanding of international policy and foreign affairs, and he writes this book about the clash of civilizations in order to indicate his understanding of where we are in the human global community today. It is his © Grand Valley State University   �The Clash of Civilizations, The Healing of Nations Richard A. Rhem Page 2   contention that the world is not ever going to become one world, one universal world empire, preferably dominated by the West, bringing the whole world into our own image, but rather, the world is made up of a group of civilizations. Those groups of civilizations include the West (America and Europe), China, Southeast Asia, Islam, Africa, and interestingly, Christianity, which is the religious root of the West over against Orthodoxy, Eastern Orthodoxy, Eastern Christianity, so that Christianity actually founds two different civilizational cultures. Huntington's claim is that where we have come is to a point of groups, civilizations, societies, cultures that must learn to co-exist with each other if there would be peace in the world. If you think about it for a moment, just over the last 50 years, for example, some of us at least can remember the euphoria of the end of the Second World War, and then the crisis of the Cold War, and during the Cold War decades the world was divided into two, two great super powers, and the rest of the peoples in nations and tribes and societies and cultures simply had to line up on one side or the other. It was a political division; it was a power play; it was a world at an impasse; it was a two-world system. Do you remember the euphoria in the late 80's, 1989 when the Berlin Wall came down? Do you remember when we in the West "won," and when, for example, the State Department analyst published a very provocative essay about ten years ago that suggested the end of history, that liberal Western democracy and liberal capitalism had won the day, had been proven right, that history was over in the sense that we had reached the universal and that the world would all come into tow in that kind of framework? Well, there was some objection at the time, but we did bask in the glory of that triumph after all of those Cold War years and all of those crises that we had been through with a standoff of terror with nuclear arms pointed at each other. And then what happened? Well, it all came apart, didn't it? Today, as we speak, Russian troops are engaged in that very awful conflict in Chechnya which is, if you go down deep enough, an Orthodox civilization against a Muslim civilization. And, of course, the falling apart of Yugoslavia - Croatia, Western Catholic, coming to its own independence, Serbia, Eastern Orthodox, both of them practicing some ethnic cleansing on the Muslim people, and most recently the horror of Kosovo. So, we who are enlightened, liberal, gracious Western people say, "What's going on? Won't the world ever learn?" Things fall apart. Fragmentation. Just when the world was being spanned with McDonald's golden arches and Hollywood's productions and American technology and American investment. Just when we were creating one world, things come apart. Samuel Huntington says of course it is never going to be one world. That demands global empire. It is impossible and we don't have the power to do it, anyway. Of course, it's not two worlds ideologically threatening each other. And nations - what are nations? Lines drawn on maps by powers at the time. Nations don't reflect deep reality. No, rather, the world is divided into a series of civilizations that are united at the deepest level of identity in their religion. I find © Grand Valley State University �The Clash of Civilizations, The Healing of Nations Richard A. Rhem Page 3   it fascinating that this probably is the best work since the Cold War in terms of the global situation, and it is by a Harvard scholar who points to the fundamental, critical nature of religion as that which informs the respective civilizational groupings. Four out of the five major traditions are the foundation, the glue and the emotional center of these respective civilizational groupings. You can ask Dr. Boyd Wilson afterwards why Buddhism isn't, but Huntington says it's because, born in India, it got exported and transformed somewhat in Japan and Vietnam and China. The point is this - that what is being recognized today is that religion, religious faith and commitment, is absolutely fundamental to a civilizational grouping, whether it be the West or the Orthodox East or Islam or the Confucian states in the Far East. These civilizational groupings have a rootage in a religious identity, or I could say their religious understanding is the source of their identity. It goes back hundreds and thousands of years. I recently read again a story of Athanasius and Arius in the third century. Alius was a priest in the Christian Church in Alexandria and he believed that Jesus was human, certainly God's mediator and representative, but human. And Athanasius said Jesus was God. The book, incidentally, is When Jesus Became God, written by Richard Rubenstein, a Jew. Very interesting. For two centuries that battle on the nature of Jesus Christ raged. Mobs in the streets, churches burned, people killed – it was a tremendous conflict between Athanasius and Arius, and Western Christianity centered in Rome was always more inclined to Athanasius and Jesus as God. The Eastern sector was always more inclined to Arius and the humanity of Jesus. Finally it was nailed together at Chalcedon at 451, true God, true man, but in the 11th century, East and West came apart. They mutually excommunicated each other. And today you have Western Christianity as the soil of the West and you have Eastern Orthodoxy as the soil of the East. Russia is the great core state whose religion is Orthodox, and when the Balkans began to explode, it was Croatia that is Western Christian and Bosnia that was Orthodox. Those splits going back through the centuries continue to manifest themselves and in our own experience, people, we have seen the horror and the slaughter of those ancient feuds and rivalries and competitions that continue to manifest themselves in this enlightened, advanced age of which we are a part. The point is this - we live in a world that has become a global community, but not one world, but rather, groupings of peoples, civilizational groups informed and identified by a religious commitment, ethnic lines, cultural characteristics. We in the West who have come to such power and such prosperity would like to think that we can throw our weight around, and we have, and that we can have it our way. Interestingly, Huntington points out with data that is irrefutable that we are on the threshold of decline. Nothing is inevitable, but his plea is for a renewal of that uniqueness of Western values and visions. He points out that at this moment of our power and glory that is precisely when societies are on the threshold of decline. The society that believes that it has come to the end of history, to the © Grand Valley State University �The Clash of Civilizations, The Healing of Nations Richard A. Rhem Page 4   universal, is a society that is at the point of decline because there are others waiting for their place in the sun. He speaks about the tremendous power, growing power in self-consciousness and assertiveness in China, for example. And the resurgence of Islam scattered around the world, with a growing selfconsciousness and a growing assertion of itself. It is a cultural, civilizational, religious grouping of people and those ties and those commitments are far deeper than a national allegiance or any other political alignment that can be concocted by leaders of nations. So, that's where we are in our world today: respective civilizational groups. And what are we to do? Huntington would suggest that we have to learn, for one thing, that we ought not to go in and throw our weight around in the midst of another civilizational grouping, and we have to accept that there are those civilizational groupings with deep commitments that will simply not be cowed into submission. Oh, they can be beaten up for a while, but they'll not be uprooted, and that we ought to, obviously, learn co-existence through mediation. And that we should find the commonalities that are human, common to all people because they are human. The civilizations and societies are particular and they are relative, but there are some basic, fundamental human qualities that need to be discovered and cultivated in order that the world might live at peace. He calls upon us, as I said a moment ago, to find again our own uniqueness, a strong word against multiculturalism that tries to make America the world. We are not the world. We are the West. The rule of law. Human rights. Personal liberty, and parliamentary democracy. A few fundamental pillars that make us who we are find their rootage in our Judeo-Christian tradition. Renew that. Believe in that. But recognize that we are one such group in the various civilizational configurations around the globe. Learn to co-exist. That word is politically pertinent. Considering the Iowa Caucases tomorrow, then New Hampshire, South Carolina. Would that the current Presidential candidates would discuss The Clash of Civilizations by Samuel Huntington. If they did, they would be unelectable because the things that need to be said and done in this country at this time would give the death knell to anybody's candidacy. That should disturb us. If that is a word to the political establishment, isn't there a parallel word to the Church? If it is false that there is one world to be universally made after our image, if it is immoral to do so, if it is dangerous to try to do so, it seems to me the same would be true in terms of our faith commitment; that there, too, we ought to learn, as I think we have been learning, to co-exist with the great religious traditions. Proselytizing ought to be out of bounds. World evangelization ought to be a goal yielded up as unworthy of the Christ whom we follow. It seems to me that in the church what we need to do again is cultivate our own tradition, preserve our own tradition, seek renewal for our own tradition and learn to understand, from which will come respect and mutual enhancement of the © Grand Valley State University �The Clash of Civilizations, The Healing of Nations Richard A. Rhem Page 5   religious traditions of the world. Not only pluralism passively, but I would call you to pluralism actively as the only appropriate response to the multiplicity and complexity of the world in our day, a world that politically needs to learn coexistence, a world religiously that needs to recognize the deep rootedness of those traditions that need to be respected and understood. If only we would come to understand that the other cultures of the world are saying to us, “Give us your technology, give us the wealth, send us your movies and your hamburgers, but frankly, we like our cultural values better than yours.” Who are we to tell the rest of the world how it ought to respond to life, what its values and vision ought to be? Who are we to tell the rest of the world that our truth is the only truth? In the Garden of Eden in the Genesis creation story, the writer was obviously saying that God's intention for creation is to be a garden, and there was a tree of life there. In the closing vision of the seer on the Isle of Patmos, the vision was not of a garden, but it was of a city, and it was paradise regained, that beautiful image of the city with the river of crystal and trees on the banks with its leaves for the healing of the nations. This is the vision, you see. This is the intention of the Creator according to the biblical writer. This is the dream, the healing of the nations. And how in the world will it ever be accomplished? Well, of course, just to throw a ringer into the works, let me point you to Jesus, the highly impractical Jesus who says when one slaps you on the right cheek, turn the other. Who says not an eye for an eye and a tooth for a tooth, but yielding up to the other. Who says love your enemies. There are those who take those chapters wanting to preserve them as the word of God and infallible and authoritative, who say of those sayings of Jesus that they are meant for personal ethics, but not for great nations. Well, would this stuff work? Somebody would get beaten up, I guess. But, if it were going to work, should we who are powerful invite those who are without power to yield up their swords? Or, would it make sense for we who are powerful to begin the process? Now, you try that in Iowa tomorrow. You see, Jesus is that disturbing presence in all of our rationalization. In all of our practicality and all of our wisdom, all of our savvy and all of our cleverness, we keep running up against Jesus. Would not Jesus say at least learn to live in a multi-civilizational world of diverse religious traditions, learn to see from the perspective of the other and understand, if you can, value your own path and seek its renewal, and follow me in the ways of peace. That, I think, is a task for the third millennium because in the third millennium we get angry and hostile and we have the means to blow it all up, you see. It's not really a possible way to go anymore. It's a matter of human survival beyond being the will of God. © Grand Valley State University �The Clash of Civilizations, The Healing of Nations Richard A. Rhem Page 6   References: Samuel P. Huntington. The Clash of Civilizations: Remaking of the World Order. Touchstone, 1997; reprinted, 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 Epiphany III Series A Millennial Vision Scripture Text Genesis 2:9, Revelation 22:2 Location The location of the interview Christ Community Church, Spring Lake, MI References Samuel P. Huntington.The Clash of Civilizations: Remaking of the World Order. Touchstone, 1997, 2001 edition. 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-0-20000123 Date A point or period of time associated with an event in the lifecycle of the resource 2000-01-23 Title A name given to the resource The Clash of Civilizations and the Healing of the Nations 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 January 23, 2000 entitled "The Clash of Civilizations and the Healing of the Nations", as part of the series "A Millennial Vision", on the occasion of Epiphany III, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 2:9, Revelation 22:2. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Global Peace Pluralism https://digitalcollections.library.gvsu.edu/files/original/3ac0795d7548124d03565b1149adb088.mp3 058f1d3e5cb239455bee5f7f55726e2c https://digitalcollections.library.gvsu.edu/files/original/f53ccd395529ebe27c7392fdf8122624.pdf 4f17f4b65394fe26e0117afa6c99dffa PDF Text Text From Babel to Bethlehem to Spirit and Truth From the series: A Millennial Vision Genesis 11:8; Acts 2:6 Richard A. Rhem Christ Community Church Spring Lake, Michigan January 16, 2000 Transcription of the spoken sermon I described for you last week a millennial vision of mine, the vision of a world where the great religions would live at peace with one another, mutually respecting one another, teaching each other, enhancing one another, and dedicated together to the well-being of the whole world and the whole human family. I used my favorite image of a cathedral whose respective areas have stained glass windows that relate the biblical story, but no section has the whole story. Each section has a part of the story and the common element that draws all together is the common source of light, the one Light that illumines all of the parts of the story that create the whole, and you can use that analogy for the respective religious traditions, none of which has the whole story, all of which are illumined by the one Light that enlightens us all. That particular image, I think, is justifiable on the basis of the biblical story, for that image speaks about the particular and the universal, all of the particular traditions pointing to the one universal, and I think that is true to the biblical understanding, as well. In the book of Genesis, the first eleven chapters are pre-history to Israel's history. What we refer to commonly as the Old Testament is the story of Israel. But, Israel, in telling its story, knew that it was a part of a larger story. It wasn't the whole story. It was well aware of that, and so those first eleven chapters of Genesis deal with universal themes, creation themes, the human theme, creation of the human being, and disobedience and alienation and confusion and judgment and salvation - it's all in there. After the judgment of the Flood, the rescue of Noah, there is, very interestingly, in the eighth chapter of Genesis, this covenant of God never again to destroy the earth. And that's with the whole of creation. And then in the ninth chapter we find the covenant with Noah, never again to destroy all flesh, and that covenant is with all flesh; it is a universal covenant with humankind. Israel doesn't exist yet. And then, as though to demonstrate that we human beings never would get it right, there's one more story told, the story of the Tower of Babel, a fascinating little tale about the human family, the flood survivors going to get together and build themselves a tower and create a city, a sort of a fortress over against God, as it were. They were going to do their own human thing, so God looks down and says, “Oh, that's © Grand Valley State University   �From Babel to Bethlehem to Spirit and Truth Richard A. Rhem Page 2   interesting.” God comes down and confuses their language because they had had one language and so they could pass bricks with one another and they could build a tower together, and then suddenly, they can't understand one another. But, the word for understand is shema in Hebrew, it's a word to listen or to hear, so ostensibly, that little myth perhaps explains why people are scattered over the face of the earth and why there are so many different languages but, at its deeper level, it was a story of our human community that is broken. It was a story of human beings who do not listen to one another, and when one does not listen to another, there's a breakdown of communication and then there's a breakdown of trust, and there's a breakdown of community. The story which prefaces Israel's history is a story of universal humankind marked by broken community. So, God knows that another strategy is necessary and so, in the 11th chapter of Genesis we find Abraham and Sarah, and Sarah has a barren womb because God will start over and out of barrenness will create a people and that people will be light-bearers to the nations. Israel understood its particular vocation; it believed it had the light, it believed it was in touch with God the Creator, and it believed that its light in the Torah was to be the instruction for all nations. All nations would someday flow to Mt. Zion and Israel would be the instructor. But, Israel knew it was not the whole story. It knew it was a particular amidst a universal humanity, and so its prophets dreamed of a day when one would come fully endowed with the spirit of God who would create shalom and there would be a time when they would not hurt or destroy in all God's holy mountain. You see, the biblical understanding, in this case Israel's understanding of God's intention for creation, was that it would dwell in peace and that there would be well-being and that it would be marked by community. In the Christian reading of that story it culminates in the birth of a child in Bethlehem, the child Jesus, and the parents bring the child to the temple and aged Simeon, the voice of all of Israel, takes the child in his arms and says, "Now, Lord, lettest thou thy servant depart in peace, for mine eyes have seen thy salvation which thou hast prepared beforehand for thy people, a light to lighten the Gentiles and the glory of thy people Israel." Beyond Jesus comes Pentecost and the outpouring of the Spirit of God and what is the consequence? Well, the city is full of visitors from around the ancient world and the Spirit falls on the disciples and they go out into the streets and they proclaim the story of Jesus and everyone, from the respective geographical locations and various languages, hear as though the word was spoken in their own native tongue. And Babel is reversed at Pentecost and the Spirit causes people to listen, to hear, to understand, and out of that gross community in those early chapters of the book of Acts we have that early Jesus movement marked by community in which no one had any need and all cared for the other. There was the intention of God realized. © Grand Valley State University �From Babel to Bethlehem to Spirit and Truth Richard A. Rhem Page 3   Too bad it didn't last. Too bad Pentecost got sidetracked. Too bad the church got stuck in Christology rather than in the theology of the Holy Spirit. Let me suggest, and it's a rather radical suggestion, but I do think that I can support this, that the intention as the story unfolds post-Pentecost was that God Who was Spirit would embrace the world until there be world community. What really happened? Well, this Jewish prophet, this one in whom God was visible, the embodiment of God, this Jesus, this Jesus in those early centuries, was exalted to high heaven, made to be none less than God, resulting in a rupture between that Jewish movement that gave birth to the Jesus movement, and the Christian church, and instead of community, we had one more great religious tradition. I wonder if that was not a betrayal of Jesus and Jesus' own vision. Take, for example, that conversation with the woman from Samaria at Jacob's well. Does that one impress you as God of God, Light of Light, before all world, etc, etc.? Or, is this Jesus, in all of his humanity and all of his fullness of spirit, engaging a hungry, thirsty human being, pointing her to the universal? She says at one point, "I think you're a prophet. Should we be worshiping here, we Samaritans on Mt. Gerizim where our shrine is? Or, should we worship at Jerusalem where you Jews say God is to be worshiped?" And Jesus says to her, "Lady, the hour is coming and now is when you'll not worship in Mt. Gerizim or Jerusalem, but in spirit and in truth." It seems to me that Jesus in that conversation, or the gospel writer instructing that conversation, was pointing to a universal that would transcend those particularities, that the intention of Pentecost would be that God would be worshiped in spirit beyond all tribal loyalties and religious particularities. It seems to me that the reversal of Babel at Pentecost can only be realized in global community, and that would be my vision, a millennial vision, a vision for the third millennium. As I grow older and more reflective on the religious scene which marks me more these days than once it did (once I was a busy pastor, I was building a congregation, I was working in the broader Church, I was involved in all of this institutional concern and construction and structuring and hardly had time to think about God), these days as I observe the religious scene, I'm not pleased with what I see. I see a frenzied religious activity on every hand. I know we live in Western Michigan which is saturated with churches and religion, but there are other places, Bible Belts, for instance, where this is evident. I think that what we see here is not characteristic of the whole country, but it's also not totally without duplication in other places. There is a tremendous amount of religious activity and it's a frenzied effort in many cases, it seems to me, to miss the point of Pentecost and the intention of God for the whole creation and the creation of a global and world community. There is worship as entertainment. It seems to me that it is a church in trouble trying to find out what will possibly bring people in. There's the whole © Grand Valley State University �From Babel to Bethlehem to Spirit and Truth Richard A. Rhem Page 4   therapeutic religious dimension, bringing health and healing, which is certainly a positive thing, and yet, it's not the main thing. There is the hot salvation sector calling people to repentance and faith, to deliver them from eternal condemnation. There is the emotional, charismatic community. One can go to any one of these sectors and find an intensity of activity which is religious, it is busy, it engages tremendous financial resources and a lot of human energy, and the more I look at it, the less satisfied I am with it and I wonder if it is really dealing with the longing in the heart of the Samaritan woman which is the longing in the heart of all of us who are human, which is to have our lives touched, in touch with experiencing the living God who is Spirit, that God beyond all of the trappings of our respective religions, the structures and institutions and forms, the various stories that we tell, that God Who is the Source and the Ground of all being, that God Who is eternal Spirit Who embraces the whole world. In a preacher's mind, a simmering sermon idea is like a magnet that draws filings from all over, but I didn't have to look very broadly yesterday. The religion section of the Grand Rapids Press had one article after another on God as Spirit and Truth. There was the note about the National Council of Churches that's in trouble, hoping that the Presbyterians will give them $400,000 because they have a $3.2 million debt, and the Methodists have withheld funds until they get financially responsible. Well, the National Council of Churches is a good organization. Dr. Joan Campbell went to Cuba and talked to the father of Elian Gonzalez who has the good sense to know that a child belongs with the child's parent. I know Joan Campbell; I've preached to Joan Campbell; she is a lovely woman, and the Council does a good thing, but it cannot get support anymore. Structures are just not there. And then I saw a little note about the University of Michigan Research Center that did some comparisons between 1981 and 1998 and there was a fall-off of church attendance in the country from 60% to 55%, which isn't too bad, actually. But, they said, then, that they had added a question about the meaning and purpose of life which they ask people and there had been a significant increase in the number of people who think regularly about the meaning and purpose of life. In Italy and South Korea and Australia and Germany, The Netherlands, over 10% increase in the number of people were asking spiritual questions. And then there was the Jewish Rabbi Laibl Wolf, who was in Grand Rapids last week who is from Australia but who is a Jewish mystic dealing in the old Cabala system 3500 years old, a system of meditation and contemplation which seeks to bring a balance between body and soul, and it reported that he has recently held a seminar with Fortune 500 company CEOs and also that Madonna is into Cabala. The rabbi didn't put Madonna down because he saw it as a sign of that emptiness, that hunger which is so common to our humanity, whether we're CEOs of a Fortune 500 company or Madonna or any one of us. In all the frantic religious activity, I wonder how much is offering some living water for the parched soul that cannot © Grand Valley State University �From Babel to Bethlehem to Spirit and Truth Richard A. Rhem Page 5   ever be satisfied with religious busy-ness and activity and tribalism and triumphalism and success. And then there was an article about the great religious traditions of the world that are the same at the third millennium as at the second millennium - Hinduism and Confucianism and Buddhism and Christianity and Islam and Judaism. If I could have gotten to the writer before he wrote his article, I would have told him the article could be better than it is because you could have said that it is the same as 2000 years ago, as well, because, as a matter of fact, great religious traditions arose simultaneously around the globe between 800 and 200 Before the Common Era. They all arose simultaneously, and the reason those great religious traditions arose with their significant insights is that there was a transformation of human consciousness. We call that period the First Axial Period when the human individual emerged out of that tribal sense and came to a sense of self-identity and individualism, and with the rise of that human selfconsciousness arose these great religious traditions, and they are representative of that which was happening similarly around the globe, in the human family. And then I wonder, are we at a hinge point in history now for another transformation of human consciousness to break forth? Might this period of time in which we are living be a time of the transformation of human consciousness from individualism to global consciousness? Might this not be the time to pick up Pentecost and to reverse the Babel sounds that mark the failure to listen to one another and the breakdown of trust and thus the breakdown of communication and the devastation of community? Is it not time that we look at the intention of God reflected in the scripture that the respective particularities pointing to the grand universal need to come into conversation and community? Might we have detoured off Pentecost for 2000 years when the one at the well fully intended that that particularity would be transcended as people came to worship God as Spirit and Truth? This Jew who dared speak to a Samaritan between whom there was terrible hostility, this male who dared speak to a female which was unheard of in that day and culture, this Jew who dared to say it's not in Jerusalem, not is it at Gerizim, but it is in spirit and in truth. Do you think there's hope? Is it the possibility that this vision and this dream could catch fire? Do you think that in a thousand years someone will write an article and will say that the same great traditions that there were 1000 years ago, or might someone a thousand years from now write and say, “You know, there was the breaking forth, here and there, of a larger dream, of the premonition of global community.” Well, it's a dream, but Martin Luther King, whose birthday we celebrate this week, had a dream, too. It was just a simple dream of how little black children and little white children could learn to play together and to live together, where there wouldn't be domination, prejudice, bigotry, hostility, and brokenness, but where there would be community, and that dream is far from being realized, but © Grand Valley State University �From Babel to Bethlehem to Spirit and Truth Richard A. Rhem Page 6   the dream has become a dream widespread. Isn't it time that we learn to listen in order that we might understand in order that we might live in the Shalom of God whose Spirit is beyond all of our separateness? The God who is beyond all of our partial insights, absolutized and made exclusive. Isn't it time for us all to wake up to the dream of Jesus? © 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 II Series A Millennial Vision Scripture Text Genesis 11:8, Acts 2:6 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-0-20000116 Date A point or period of time associated with an event in the lifecycle of the resource 2000-01-16 Title A name given to the resource From Babel to Bethlehem to Spirit and Truth 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 January 16, 2000 entitled "From Babel to Bethlehem to Spirit and Truth", as part of the series "A Millennial Vision", on the occasion of Epiphany II, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 11:8, Acts 2:6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Consciousness Global Community Spirit https://digitalcollections.library.gvsu.edu/files/original/dd8fdbe40a2288d2cc4cb412288f6a53.mp3 3c8f520f47563794f13ab5b753b6a045 https://digitalcollections.library.gvsu.edu/files/original/715b241e4cee12390d72a3b7f9be25c1.pdf 55819d86b65ab3b4bc066a9c34bb5d58 PDF Text Text Light of the World From the series: A Millennial Vision Text: Isaiah 49:6; Matthew 2:9 Richard A. Rhem Christ Community Church Spring Lake, Michigan January 9, 2000 Transcription of the spoken sermon Some weeks ago, as I was thinking about this morning, contemplating the beginning of a new year, the beginning of a new century, the beginning of a new millennium, I thought, "Dear God, I ought to have something profound to say," and nothing came. But, I did think long and hard about it, realizing that this is a rather significant time. The human calendar is a human calendar; it's a human construct. It doesn't have anything to do with the divine plan of anything, the cosmic reality. It's simply something that we've put together, but it's a handy item. It is a good instrument. It enables us to get the sense that life moves and that history unfolds and that there is development. And the calendar gives us a way to mark time, to mark the seasons of our lives. It gives us a chance to evaluate where we have been, the extent to which we've accomplished our dreams and our goals, and it gives us a fresh start, an opportunity to set again those goals that we might go after and to have a sense of that which is beckoning us. And so, while the calendar is a human construct, nonetheless, this is a significant time. There aren't many of our brothers and sisters in the human family who ever get to experience the turn of a millennium, and so I thought to myself, “What are the critical insights that we have gained, that we need to actualize, to implement? What are the important matters before the human family, before the Christian church, before the religions of the world, and how might we set for ourselves a vision for the third millennium?” And because this Sunday is also the celebration of Epiphany, I thought, “Why not think together about the light of the world?” It is the symbolism of the star that points to the light that led the Magi to the adoration of the Christ child in Matthew's story. The word Epiphany comes from the Greek language meaning manifestation, and in this congregation your children speak about Epiphany Eyes, that is, eyes that are able to see through, to see deeply. Epiphany has to do with seeing with insight. Epiphany Eyes are eyes that see, not was not there, but what was always there and not seen or understood, and the Festival of Epiphany is the celebration © Grand Valley State University   �Light of the World Richard A. Rhem Page 2   of the fact that it is the Christian Church's witness that in the birth of Jesus light came into the world. Matthew tells a delightful story of those Magi who saw a star rise in the east and followed it until it led them to Jerusalem where they consulted with Herod the King, and he with the religious leaders, as to what this bright star might be because such a heavenly body would often, in the eyes of the astrologers of that time, signify the birth of some royalty, some ruler of the world. And so, Matthew prefaces his story of the life and ministry of Jesus with this delightful story of the Magi who follow a star that leads them, finally, to the stable where they worship and where they praise God. Where did Matthew get the story? Well, interestingly, if you would read the 60th chapter of Isaiah, which would be a good Hebrew lesson for a day like this, you would find, “Arise, shine, for your light has come and the glory of the Lord has risen upon you. Nations shall come to your light and kings to the brightness of your dawn. A multitude of camels shall cover you and your camels of Midian and Ephah, and all those from Sheba shall come and they shall bring gold and frankincense and shall proclaim the praise of the Lord.” Of course, Matthew simply dipped into his Bible and he found there a promised one who would be thus worshiped and adored by kings who would bring gifts. And in order for Matthew to give expression to what he believes Jesus to be, what he believes to have happened in Jesus, out of his own biblical tradition he tells us a story. There probably was such a bright light around that time and there probably were conversations about what the brightness of that heavenly body should signify, but all of it is put together beautifully by Matthew who wants to say in Jesus, the child that was born, the light of God came into the world. John also, in the prologue to his Gospel, mentions light coming into his world. This was the light that enlightens everyone coming into the world. And in John's Gospel, he even has Jesus say, “I am the light of the world.” But, even in John's Gospel, it's obvious that John recognized that the light that is in Jesus was a light that pointed to a greater light beyond Jesus. Right? Follow me? Even in John's Gospel where we have such a bold declaration, “I am the light of the world,” even there it is obvious as you read that Gospel that John is aware that that human, historical manifestation of light was a beacon and a pointer to the true light that transcends all. In other words, even John did not absolutize the light that was in Jesus as a light synonymous with the Light of the world. Wilfred Cantrell Smith, who was one of our great scholars of this century, studied comparative religions, going back a thousand years. I find it rather interesting on this first century of the third millennium that he went back to the first century of the second millennium and he identified five leading exponents of five religious traditions. In his study of their work he says it was obvious, in the case of all five, that all five of them had experienced God. They had an intuition, they had an insight, they knew there was this Ultimate, this deep Mystery, and then each of © Grand Valley State University �Light of the World Richard A. Rhem Page 3   the five in their own way sought to express what they had experienced. The insight or the intuition was one thing. The expression was another. And so, this common experience of coming into the presence of that Absolute Mystery that is the ground of all being and the source of all life, this experience came to expression in five different traditions. Smith, in his book, Faith and Belief, said the first experience is faith. That is the experience of God. But, belief is the religious system that we create in order to stammeringly and stumblingly point to that ineffable experience of the One who was Light Inaccessible. And then Smith points out, interestingly, that each one of the five who gave particular expression to that common experience, each one of them was aware that when they had said what they could say, they had not said enough. Each one of them indicated in the very nature of that which they shared that they knew that there was more which was beyond their capacity to share. They could intuit it, they could experience it in the sense of being overwhelmed by a Presence, but when it came to giving expression, articulation, to put it into words and sentences and concepts and ideas, each one of them recognized that they were falling far short. They were not doing justice to the depth of the experience. To translate that into Christian terms, what that means is that Jesus for us is the light that reflects the Light, but the light that is in Jesus is not the absolute Light that is over all and beyond all. Epiphany is the time when we think about that Christian idea of revelation and for revelation to be revelation, something has to be revealed, something has to be communicated. And for something to be communicated, that communication has to be context-specific. For example, right now I am talking to you in English. Many of you would say, yawning, “It sounds like Greek to me,” but nonetheless, I speak English, I speak in ideas and concepts that we have in the interchange, in the intercourse of our lives. It's the only thing I can do. It wouldn't do me any good to speak Latin to you. We talk about these things that are common to our experience in a particular context because, being human, we are historical. That means we are limited to a time and to a place and we can only communicate with one another in the specificity, the particularity of our particular situation. Jesus was that particular word of the infinite and eternal God who came to expression in Jewish flesh in a child, in a Hebrew prophet, revealing that God beyond all religious concepts. Jesus is the light of the world for us because Jesus is our way to the experience that we have had of the Light of Lights. I like Paul's way of saying this better than Matthew and John, frankly. Paul said in the second letter to the Corinthians, the fourth chapter, 6th verse, “We have seen the light of the knowledge of the glory of God.” That's the big One. “We have seen the light of the knowledge of the glory of God in the face of Jesus Christ.” In that historical, time-limited, race-limited, language-limited human flesh of Jesus, in the particularity of Jesus we have seen a glimpse. Now, of course, historically, what the Christian Church has done is to absolutize that historical manifestation as though that was all, the end all and the be all, as though that historical © Grand Valley State University �Light of the World Richard A. Rhem Page 4   manifestation was synonymous with the big One, and all you need is two different religious traditions to absolutize their own particular story and you have the seeds for conflict, and the possibility for violence. Nothing can fuel human conflict better than religion because it's right at the heart of our being, it's the thing we cherish most. The religious commitment of our lives gives us our sense of identity and, when you rattle that somehow, you create great conflict, great struggle. But, that's what we did. We took the particular manifestation that is ours, full of light and grace, and we said, “That is synonymous with the whole,” and, of course, to say that was to exclude all the rest. Wilfred Cantrell Smith said that a thousand years ago there were Jewish, Muslim, Christian, Hindu, Buddhist thinkers who were perfectly content with the experience of God they had which came to expression in their particular traditions, but they didn't realize that they were parallel traditions because they weren't aware of one another in a human situation where there was not this global mobility and CNN everywhere, satellites in the sky, and all of that. But, we know different. We know. We can see the origin and the source of all of these religious traditions. We can watch the development. We can see their claims and understand the articulation of that experience of the Ultimate. As a millennial vision, I would hope and pray that increasingly the Christian Church would also recognize that its grasp, its glimpse of the Ultimate filtered through the face of Jesus is true! But, there's more. I did a little research last night because I remembered an experience I had that was one of those life-changing experiences. I had been fussing around with the breadth of the grace of God and I had been including more and more people from the narrow little beginning where I began. And then some of us, ten years ago, 1990, traveled to Europe and we made a stop in Paris and took a trip outside of Paris to that magnificent cathedral at Chartres. There's a guide there, an Englishman named Malcolm, who gives fantastic lectures on that cathedral. He's lived in the shadow of it for years. He took us around and for the first time I realized that the great cathedrals, the stained glass of the great cathedrals, were really the libraries of these communities. This was before the time of the printing press; it was before the time of near universal literacy. And those stained glass windows told the significant stories of the human story. Particularly in the cathedral, they told the biblical story so if you came into the nave and looked to the west you would see the story of Creation in stained glass. If you went on to the transept, you would see the development of Israel, and perhaps in the depths of the choir you might see the birth of Jesus, the Christmas story, and perhaps in another transept the Crucifixion and then the Resurrection. This was a marvelous way to inform the people of the story. They had no Bible in their hand. They could see the story. I thought to myself as I was in the cathedral, and I told you this ten years ago, October 14 1990, in “A Place to Stand in a World of Religions.” I told you this story how being in that cathedral I thought to myself, “What if, what if there were a people who only looked through the windows in the west wall of the nave? What if there was another group huddled in the transept, in the choir, or in © Grand Valley State University �Light of the World Richard A. Rhem Page 5   another transept, in another part of the nave, people who didn't move out of their locale, who only knew there was light streaming through a particular part of the story? The only part of the story they knew was Creation or Christmas or Easter, or whatever it may be. Would they not think, That's it! That's the story.' But it wouldn't be the story at all. It was a chapter of the story. It was a facet of the story.” And then I thought to myself, “What if they were not all Christian groups, but what if there was a Jewish window with the community of people seeing the light stream through and a Christian and a Muslim and a Buddhist and a Hindu? What if all of these respective groups were gathered before their windows where the story was told, their story? And what would be the common thing that would bind them together? Being unconscious of one another and without knowledge of anyone else's story, what would be the common thing? Well, it would be the light that streams through all the windows, that illuminates all the stories.” And it was then that I saw a paradigm of that Light of the world which is greater than the light of the world that dawned in Jesus. The light that dawned in Jesus is an authentic and true light of Light Inaccessible. But God is Light Inaccessible and in the mercy of God, Light Inaccessible became light focused in a human face. And that's my story. And it's a true story, and through that story I have experience of that Light Inaccessible. But, so do my brothers and sisters in other respective traditions. I thought that was a rather good paradigm, a good model, a good symbol, a good story I told you. In fact, it was so clear that everything went downhill from that point, because it made so much sense, it seemed so obvious, and one way or another I've been hammering away at that and once in a while I get weary. I get weary about being so concerned about the things that don't concern many people. It's tough to be "strange," to see ultimate importance in things most people yawn about. I must have grumbled about that a couple of months ago, mentioning that maybe I was growing tired of it and one of my astute listeners wrote to me and said that she had been thinking about that often of late, and then one night she saw on public television, perhaps some of you did, as well, a documentary on Elizabeth Stanton and Susan B. Anthony, these two war horses that led the women's suffrage movement, and she said, “I was overcome by a deep sadness when reminded that from the time of the convention in Seneca Falls when the whole idea was affirmed, accepted, when it seemed as though everyone would say "Yes" to women's suffrage, it was 72 years before the Constitution was finally amended and the suffrage actually happened,” and my correspondent says, “Susan B. Anthony gave virtually all of her adult life to that struggle, and Elizabeth gave much of hers, as well. What can one say but, ‘Why? Why does the right thing take so long?’” © Grand Valley State University �Light of the World Richard A. Rhem Page 6   So I am counseled by my correspondent when I grow weary, because Susan B. Anthony never even saw the passage of the amendment for which she had given her life. So I am counseled when I grow weary to remember the ladies. They stirred and stirred until they created a wave of women who filled the streets with banners and songs and, at the end of her life, Susan said, “With such women consecrating their lives, failure is impossible.” And then my correspondent writes, “People are listening. The waters are churning. Minds are opening. Thank you for making CCC an exciting place to be, something of an Imagination Station for all ages, and when you are tired, remember the ladies.” An Imagination Station for all ages -I love that. And it's happening, and it will happen, friends, because people are hungry all over. They're not hungry for all of the ecclesiastical structures and the baggage of institutional religion. But they're hungry just like the Magi were hungry and took off on a journey following a star. People are still and again looking to the stars, looking here and there and everywhere for some authentic word, something that resonates to the depths of our humanity. It will happen, this millennial vision of a world at peace. As the Catholic theologian, Hans Küng has said, “There'll be no peace among the nations until there is peace among the religions,” and I have a millennial vision of a time when all of the religions will respect each other and enrich each other and teach each other and live together, hand in hand, in the harmony that alone can reflect the Creator's purpose. It will happen. What happened on New Year's Eve? From the far South Sea Islands, around the globe, in our own living rooms and kitchens, as a human family we celebrated the turn of the millennium. Has there ever before been such an event celebrated by the whole human family around the whole globe, celebrating all together the movement from the second to the third millennium in such a world? Let us rejoice in that light that has come to us in Jesus Christ that points us to Light Inaccessible and join arms and hearts with all of those of good heart who, likewise, have experienced the eternal and in their own way and own manner bring praise and worship to the eternal 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 Epiphany Sunday Series A Millennial Vision Scripture Text Isaiah 49:6, Matthew 2:9 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-0-20000109 Date A point or period of time associated with an event in the lifecycle of the resource 2000-01-09 Title A name given to the resource Light of the World 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 January 9, 2000 entitled "Light of the World", as part of the series "A Millennial Vision", on the occasion of Epiphany Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 49:6, Matthew 2:9. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Epiphany Global Peace Pluralism https://digitalcollections.library.gvsu.edu/files/original/cba89b9c458ec3ddde5ebd95899de0cc.mp3 365e0473079b90f0ca3f653221dd266a 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 II Scripture Text Isaiah 40:28-31, Ephesians 3:20 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-0-19950618 Date A point or period of time associated with an event in the lifecycle of the resource 1995-06-18 Title A name given to the resource Beyond Our Wildest Dreams! 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 June 18, 1995 entitled "Beyond Our Wildest Dreams!", on the occasion of Pentecost II, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 40:28-31, Ephesians 3:20. 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/76e6bb7cda0796b95b552429aa18a1c3.mp3 02c9d352f6f22b4b59662aa846264dd5 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 2:17, John 20:22 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-0-19950604 Date A point or period of time associated with an event in the lifecycle of the resource 1995-06-04 Title A name given to the resource Dreams Don't Die 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 June 4, 1995 entitled "Dreams Don't Die", on the occasion of Pentecost, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 2:17, John 20:22. 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/65e7ec8e951dcd5e782cf6294654eae1.mp3 78654c85009d500b5c0c45f3b49656d8 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 Eastertide VI Scripture Text Psalm 33:10, Jeremiah 37:17, John 21:18, 22 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-0-19950528 Date A point or period of time associated with an event in the lifecycle of the resource 1995-05-28 Title A name given to the resource God, Nation and the Integrity of Leadership 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 May 28, 1995 entitled "God, Nation and the Integrity of Leadership", on the occasion of Eastertide VI, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 33:10, Jeremiah 37:17, John 21:18, 22. 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/905ec78eef487f82c9a1fe89c9f67ab4.mp3 c0aeb127b469f472c2ac863b095a37df 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 Eastertide V Scripture Text Luke 24:51, Ephesians 4:15 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-0-19950521 Date A point or period of time associated with an event in the lifecycle of the resource 1995-05-21 Title A name given to the resource Baptized into Christ: Called to Maturity 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 May 21, 1995 entitled "Baptized into Christ: Called to Maturity", on the occasion of Eastertide V, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 24:51, Ephesians 4:15. 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/74b77428c7c752c4d7fb88963056f02b.mp3 00ae38289d8994ced70174121d9e4747 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 Eastertide IV Scripture Text Genesis 1:26, II Corinthians 3:2-3 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-0-19950514 Date A point or period of time associated with an event in the lifecycle of the resource 1995-05-14 Title A name given to the resource Portraits in Flesh 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 May 14, 1995 entitled "Portraits in Flesh", on the occasion of Eastertide IV, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 1:26, II Corinthians 3:2-3. 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/ee4bdd9692f009925d8104472ec50071.mp3 fb847646dda9eba1466312a470676cee 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 Eastertide I Scripture Text Genesis 1:1, Isaiah 65:17, Rev. 21:1, Matthew 28:20 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-0-19950423 Date A point or period of time associated with an event in the lifecycle of the resource 1995-04-23 Title A name given to the resource The Dawn of a New Age: The Ground of Hope 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 April 23, 1995 entitled "The Dawn of a New Age: The Ground of Hope", on the occasion of Eastertide I, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 1:1, Isaiah 65:17, Rev. 21:1, Matthew 28:20. 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/ebf8372ced3741e2f5179ad43a9607e2.pdf 7b83dbc41ee9e14e7c25455219585b08 PDF Text Text Dream On! From the sermon series: The Dream Text: Acts 10:34-35 Richard A. Rhem Christ Community Church Spring Lake, Michigan Easter Sunday, April 16, 1995 Transcription of the spoken sermon Throughout these long weeks, if you've walked this way with me, you've heard me say repeatedly that dreamers die. And that's a sad and tragic fact. Dreamers die. But, we've also discovered as we've looked at the dreamers that the dream, the vision, doesn't die. The dream doesn't die because the dream is rooted in the heart of God, and Jesus gave expression to that dream. Being confident that he was expressing the deepest intention of God, Jesus dreamed of another kind of world. Jesus dreamed of another kind of society. Jesus dreamed of a world that was a community, that was laced with compassion, a community that had no barriers, so that there was no inside and outside. There was no inclusion and exclusion. There were no lines drawn, but rather, a circle that embraced all God's children. This was Jesus' dream. And Jesus brought that dream to expression in a way that brought him to death, but in a way that has also enabled us to continue to dream on. If I were to ask you what was the central symbol of Jesus' ministry, what would you say? Well, I suppose because we're a part of the Christian community, you would say, obviously, the Cross is the central symbol of the Christian faith. And that's true. But it's also not true that the Cross is the central symbol of the life and ministry of Jesus in the days of his flesh. You know what it was? It was the Table. Table fellowship. You've heard me say many times in these past weeks, Jesus' ministry was marked by table fellowship. The meal was central in the ministry of Jesus. That sounds so innocent. It sounds almost innocuous. That doesn't really sound like something substantial enough to be the central symbol of the whole life and ministry of Jesus. Let me see if I can establish that from the scripture itself. Jesus had a vision of a different kind of world, a world in which there was no division, in which there were erected no barriers, and so in his life and his culture, for him to have a meal and to invite all comers was a radical statement. It was a statement of social protest. It was a political action. It was a religious act. It challenged the structure of the society of his day that was reinforced by the temple cult and was guaranteed by the occupying Roman power. That society was © Grand Valley State University   �Dream On! Richard A. Rhem Page 2   structured; there were custodians of the tradition; there were guardians of the law. They were the responsible and the respectable people of the society of which he was a part. They were all invested in that system that was able to demarcate very carefully who was in and who was out, who was pure and who was impure, who was given access, who was excluded. And for Jesus to have a meal with just anyone was, therefore, an action of protest. You might say, "Well, still, a table? A meal? Is this whole thing about with whom one eats?" And I want to say, "Yes." Because social protest and prophetic actions are that which become catalysts for transformation. You see, it was no big deal when Rosa Parks sat down in the front seat of a bus in Alabama. No big deal: just one black woman. Why didn't they simply disregard it? Why didn't they just let her have her nickel's ride and be done with it? But, you see, they couldn't. That is, those who were invested in maintaining the status quo of a society that was oppressive, of a society that was not founded in truth, of a society that denied the dream in the heart of God. For Rosa Parks to sit there had to be dealt with, or the whole system would become exposed. And isn't that precisely what happened? Was not that the action that became the catalyst for the whole Civil Rights Movement? Was it not then Martin Luther King who paid with his life, who led that people to call for their own rights and dignity in the human story? Just a black woman who sat in the front of the bus. Social action of protest, when the time is right and the Spirit of God moves, can change the world. Ask Robert McNamara. I really don't want to do a commercial for his book but Robert McNamara in a vibrant old age reflects, in retrospect, on the 60's. Do you remember the 60's? Well, some of you are young enough to have been a part of the 60's. And some of us are old enough to have been very angry with you! Wasn't it during the 60's that the world started to unravel? Wasn't it during the 60's, with flower children and hippies and young people marching on campuses, marching at the White House, and the Vietnam protest – wasn't that the time that our society began to unravel, to deteriorate, to degenerate? Aren't all of our problems now because there were some of you in the 60's who sat in and protested and maybe burned things? I think so. That's the problem, you see. In McNamara's book you'll see an elder statesman who looks back on the 60's, who in his interview with tears in his eyes, says, "I was wrong. We were wrong. Those of us that stood in the center of power, we were wrong. We were full of arrogance and pride so that we would not hear logical argument. We would not hear ethical appeal." And so now, in his vibrant old age, a very comfortable Robert McNamara says, "I was wrong. And we were wrong." I want to say, folks, they were wrong. And the kids are often right. Those of us who are settled and steeped and stuffy and stultifying - it is we who maintain repressive structures. It is we who defend with self-righteousness that which is, maintaining the status quo in a world that knows no justice and has no compassion and is not at all a community. We support and reinforce and perpetuate a world that continues to kill the dreamers. © Grand Valley State University �Dream On! Richard A. Rhem Page 3   Robert McNamara justifies his not criticizing Lyndon Johnson when he left in '67, though he himself was coming to understand that the war was wrong, because of protocol. This is what the good and the proper and those in power do they don't say anything. Unless you're a Dietrich Bonhoeffer, and then you raise your voice, then you act, then you see your government going in the wrong direction. You see the powers that be leading the world toward destruction and death, then you take your stand. You do your political thing; you act and you give your life. Jesus did what appears to be almost an innocuous, non-threatening, simple act setting a table and sitting with all sorts of people. And it is that action that is the very center of his ministry, which is the expression of a dream that could change the world. If you don't believe me, this afternoon take the Gospel of Luke and find that, more than any other activity, Jesus is at meal. He is at meal with sinners. He goes with those who invite him. He's going through a tax office one time and there is Levi, and he says to Levi, a tax collector who was on the outside, "Follow me." And the guy follows him, and Levi is so thrilled about it that he throws a party, and whom do you think he invited to his party? Others just like himself. And the leaders, the guardians, those who were invested in establishing and maintaining the status quo, grumbled at him. They said, "Look with whom he eats." If you go again to the 15th chapter of Luke, you will find that he was eating and drinking with tax collectors and sinners, and they grumbled at him, and he told a story - The Prodigal Son - which is really the story of the waiting father who waits simply weeping, watching, hoping, eagerly anticipating the return of all his children. That beautiful story comes because Jesus was eating with those with whom one ought not to eat. And in response to the grumbling, he told the story. Or, if you would go to the 14th chapter, you would find that he was willing, as well, to sit at table with the Pharisees, those who were devout and serious and deeply concerned and, when he sat there at table with them, he saw that they were vying for the top seats, for the best seat in the house. And he said, "Don't do that. In fact, when you have a feast, don't invite your friends and your relatives, don't invite the rich; invite the poor and the lame and the halt and the blind. Invite the people that'll never have a chance in the world to pay you back." And someone said, "Oh, my, wouldn't it be wonderful to break bread in the Kingdom of Heaven?" Jesus said, "You know what? The Kingdom of Heaven is resisted by those who have obviously received the invitation." And so, he tells the story of the lord of the house who sends his servants out into the highways and into the byways, out in the bush, out in the street, and he said, "Find the riff-raff of society and tell them to come in, compel them to come in because I want my house filled!" You think that the table wasn't central to Jesus? Do you think that was not the central prophetic act by which he embodied the dream, which was a dream rooted in the heart of God? That was it, you see? And throughout that Gospel, © Grand Valley State University �Dream On! Richard A. Rhem Page 4   he's always eating, drinking with somebody. He gathered with his disciples on the night on which he was betrayed, when the shadow of the cross hung heavily over him, and he took bread and he blessed it and he broke it and he said to them, "This is my body, and when you eat bread, remember me, and don't let the dream die." Is it any wonder, then, that on Easter eve the risen Lord, joining two disciples on the way to Emmaus, invited to come into their house as a guest, proved to be the host at the table, who took the bread and blessed it and broke it and shared it with them and was gone? Then they looked at each other! They said, "Did not our hearts burn within us? Oh, my God!" They said to each other, "He was made known to us in the breaking of the bread." It was in the breaking of the bread. Because that, Luke says, was the link, the hinge. The dream goes on, Jesus was saying. Luke was saying in telling the story - all those meals back there - they're not over! The meals continue to be the symbolic moment at which the world becomes community. And Jesus on the evening of the Resurrection once again came to table, broke bread, blessed it, gave it to them, and he was known to them. His presence, his power, his transforming, dreaming power was known to them in the moment of the breaking of the bread. The Gospel of Luke was written by Luke and so was the Book of Acts, and if you move on to the Book of Acts, you find that the Jesus movement was characterized by community, a community of the Holy Spirit, a community in which there was no human need; every need was ministered to. We are told that they went from house to house, breaking bread, singing hymns with great joy! That was what it was all about! It was about table fellowship! A meal that was the symbol of community laced with compassion. And if you want one more instance, there's old Peter. Peter would have thought that he understood. But, as a matter of fact, Peter didn't have a clue as to the dramatic dimensions of the dream. So, one noontime on a rooftop, he fell asleep and had a vision of a sheet or something like a magic carpet coming down and there were all sorts of animals. In the temple system that was a social system and a political system, as well, they knew which animals they could eat and which animals they weren't to eat. And the voice said, "Rise and eat." And Peter said, "Not me. I am a Jew. I stick to the tradition. I am observant. I have been obedient to the fathers of the faith. I have followed every prescription. No, I will not rise and eat." And a voice said, "Rise and eat." And Peter said, "I cannot." And the voice said, "Don't call unclean what I've made clean." And just then there was a knock on the door and there was a delegation from Cornelius, the Roman centurion, a military man from the occupying power, a Gentile, one from the nations. There were two kinds of people in Peter's world - Jews and those who were not Jews. The Chosen, the elect, the community, and the rest. Now here's one from the rest! © Grand Valley State University �Dream On! Richard A. Rhem Page 5   And behold, this guy is a dreamer, too, because when Peter finally cannot resist and goes to Cornelius' house, Cornelius tells him of a dream. He saw a bright and shining angel and the angel said, "Your prayers are heard. Your alms are received." Here's one from the outside whose prayer God hears, whose offerings God receives, and is blessed now with the presence of none other than Peter, and Peter says, "I shouldn't be here. This is against the catechism, against the Bible; this is against everything I've ever been taught; this is against the tradition. I am breaking the tradition. In breaking the tradition and going over this threshold, the whole tradition is shattered!" But he did it. And he told them the story of Jesus. He told of Jesus' mighty deeds and all that he did, and how he was crucified and raised and made manifest. And the Holy Spirit fell with power and they were drunk with God together! Peter, the Jew, follower of Jesus and Gentiles - they were all drunk with God together. Ah, do you believe me? The Table. This central motif for our life, this central image for the ministry of Jesus. To follow the way of Jesus is to take up the cross by embodying a ministry of inclusivity. Do you remember where we started in Lent? The first week, also around the Table? You remember, the meditation was "Retrieving the Memory: A Dangerous Dream." Do you remember that I pointed to the Table and I said, "Dear friends, there are Tables in Christian churches to which I'm not welcome." Do you remember? The Table, which Jesus used as a central symbol of community, has become in the Christian Church, a symbol of division. When the World Council of Churches tried to celebrate Holy Communion for the first time in Sweden, in the 50's, they could not have just one Table. The World Council of Churches had to set up three Tables. Some went to one room and some went to another room, and some went to yet another room! I want to ask you, where are you activists of the 60's? Why do you tolerate it? Why do we allow the Church and its ecclesiastical leaders, its arrogance, its dogmatism, its blindness, why do we allow it to go on? This Table, this Table that Jesus set in the middle of the world, inviting all, this Table has become once again the instrument of the old temple cult! This Table says to some, "You may come." And to others, "You're not welcome!" It is a scandal! A scandal of the Christian Church! And if there's a scandal in the Church, there's a scandal in the world of religions. Japan is on the alert because the fundamentalist Buddhist cult may attack again. And there are Israelis grieving because Muslin fundamentalists have once again struck with their terrorism, killing, killing. And tomorrow we may read of the retaliation of the Jewish fundamentalists, and we will read, as well, of the violent actions of American fundamentalist Christians. The scandal of the world of religion that has made this world dangerous, filled with violence, doing precisely that which denies the dream of Jesus, which he believed was rooted in the heart of God, that there be no inside and outside, no exclusion and inclusion. There is a scandal of those who, in the name of God, © Grand Valley State University �Dream On! Richard A. Rhem Page 6   while saying their prayers to God, continue to play God, saying who is in and who is out! It is a disgrace! But, it's Easter. And when we have admitted that scandal in the Church and in the world of religion, then let me go on to say that today is a bonus. You see, it was in the breaking of the bread that they recognized him and knew his presence. It was Luke's way of saying that now, post-Easter, the living Lord will be made known in the breaking of the bread. It was Luke's way of saying that this feast is not really a feast that focuses on Maundy Thursday and Good Friday. There is no day in all the Christian year when it is so important to celebrate this feast, which is really a feast, not of crucifixion, but of resurrection. This is a feast that says, Dream on! I know that there are those of you who are celebrating your first Easter since having loved and lost a while someone so dear. And right now you can't even think about the scandal in the Church or the scandal in the world of religion. Your heart breaks because of the loss you've sustained. But let me be very clear the Lord lives. We, too, shall live. And those who have moved through death have passed into light eternal. And for them all is well. All is well. But for us, the presence, the recognition, the manifestation of the living Lord does not come as we passively try to get through unscathed, hoping for heaven by and by. This is the insight of Bonhoeffer - for us who are still on the way, though we take up this cross, it is at this Table that we follow Jesus. And it is in the following of Jesus, living out the dream, embodying the dream that paradoxically we find communion with God. This is what Bonhoeffer learned - it is in joining God in His sufferings in the world that one finds oneself in the arms of God, communion with God. Recognition of the living Christ who is crucified and raised again - this comes to those who follow the dream, who follow the way, who walk in the steps, who risk, who commit, who dream and will not quit dreaming until the dream is realized in the eternal purposes of God. Dream on, believing that Easter assures us that all will be well and all will be well, and all manner of things will be well. Thanks be to God. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/84a4ead8b5a208c4209468bcf1a368bc.mp3 c851d9247f23668272b4b4de99dd098a 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 Easter Series The Dream Scripture Text Acts 10:34-35 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-0-19950416 Date A point or period of time associated with an event in the lifecycle of the resource 1995-04-16 Title A name given to the resource Dream On! 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 April 16, 1995 entitled "Dream On!", as part of the series "The Dream", on the occasion of Easter, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 10:34-35. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Divine Intention Easter Inclusive Table Fellowship https://digitalcollections.library.gvsu.edu/files/original/fa502e6703b2801448fdd7b36f73882d.pdf 2df1ee9b45b5d1fceca5166a5b3d5f7c PDF Text Text The Death of a Dreamer From the Lenten sermon series: The Dream Text: Mark 15:34 Richard A. Rhem Christ Community Church Spring Lake, Michigan Palm Sunday, April 9, 1995 Transcription of the spoken sermon In addition to the scripture, we hear a contemporary reading on Dietrich Bonhoeffer, who was hanged 50 years ago today outside the Flossenburg prison camp in Germany. One of his companions of the last days, an Englishman, Payne Best, who had been captured and was also incarcerated, wrote, Bonhoeffer was different. Just quite calm and normal, seemingly perfectly at his ease, his soul really shone in the dark desperation of our prison. Bonhoeffer was passing the last landmarks in his spiritual journey. The struggles of the Tegel prison days had ended in victory, and he seemed to have attained that peace which is the gift of God and not as the world giveth -the struggle to abandon to God his rich and treasured past, the struggle with the last vestiges of his pride, the struggle to suffer in full measure and yet in gratitude, his human longings and to remain open to others in the midst of his pain. All this had led him to that experience of the cross in which at last, through a grasp of reality so intense that it fused all the elements of his being into a single, shining whole, he learned what life can be when we throw ourselves completely into the arms of God, taking seriously not our own sufferings, but the sufferings of God in the world. Out of this death to the last vestiges of self Bonhoeffer seems to have been raised up quietly, unspectacularly into the last stage of his life in which he was made whole, made single, finally integrated in Christ in a way more complete than any that had gone before. The Christian had become the Man for Others, the disciple as his Lord. From his own writings toward the end of his life, Stations on the Road to Freedom, Bonhoeffer gives four stations - discipline, action, suffering, and finally death. Of death, he writes: Come now, Queen of the Feast, on the road to eternal freedom. Oh, Death, cast off the grievous chains that lay low the thick walls of our mortal body and our blinded soul, that at last we may behold what here we have © Grand Valley State University   �The Death of a Dreamer Richard A. Rhem Page 2   failed to see. Oh, Freedom, how long have we sought thee in discipline and in action and in suffering. Dying, we behold thee now and see thee in the face of God. This, too, is the word of the Lord. It was a cold day in January when I was trying to figure out what I would preach in this Lenten season. It was the Thursday before we left on vacation that I ascended to my loft early in the morning and descended from my loft at eleven o'clock in the evening. I realized that the worst case scenario would be that I would ruin the whole day and still come up empty. And that's exactly what happened. Eleven o'clock at night, blurry-eyed and not a word on the paper. But, wonder of wonders, and it has happened before, I awakened on Friday morning and went to the loft again and within a matter of a few minutes, wrote out the themes and the texts for the Lenten season, and THE DREAM was born. And in the unraveling of this dream, I have found that perhaps as never before, the series has preached itself. It's been an experience of the sermons almost writing themselves. And as I come now to this Palm Sunday celebration, I realize in all of the themes and the texts, there is just one word that I would change. And it is a word in the title of today's message, "The Death of a Dream." The thing that has really struck me in this time of reflection on the theme is the fact that dreams don't die. Dreamers die. But, dreams don't die. And so, were I to publish the series, there would be that one minor but very significant change. The title of this message should rather be, "The Death of a Dreamer," because Jesus died. And so many of those throughout the course of human history who dreamed the dream have died, as well. It is one of those great, profound truths that has washed over me again and again in these days that, though the dreamer die, the dream does not die. As I have reflected on this course of messages, I have come to a deeper sadness, I think, than ever before. I've come to a sadness about things that are not new, for I have known them, but a deeper sadness because I seem to be struck more and more with the fact that in the human story we do kill the dreamers. We crucify those who dare to dream too boldly. It's not a new fact, of course. We've known it all along. We can go back into ancient history and we read the story of the great philosopher and human being, Socrates, who was condemned at a public trial as an enemy of the people and drank the hemlock and died. And we know that Jesus was fully aware of the fact, for on one occasion he said, "O Jerusalem, Jerusalem that kills the prophets!" He was not unaware of that into which he had moved. And during the course of these weeks we have mentioned some of the contemporary dreamers of our century - our century, the most violent and the bloodiest century of human history. We know, for example, of Gandhi, with his revolutionary, non-violent resistance, gunned down, Dag Hammerskold, the Secretary General of the United Nations, a great Christian visionary who was brought into an "accident," Martin Luther King, who led the revolt of his own people claiming their rightful place. © Grand Valley State University �The Death of a Dreamer Richard A. Rhem Page 3   No, it's not really anything new. It's ancient history. It's as current as yesterday. We kill; we crucify dreamers. But I think I've come to a deeper sense of that, somehow. It makes me sad. I wonder why. And the anger and the violence of the human family is so, so sad. Because it could be so different, and it's so sad because it doesn't seem to change. Even in the 2000 years of Christian history, the Christian Church itself has been implicated in the violence itself! It doesn't change. It's so sad, because people suffer. And it's so sad, because the very best of humankind reaches a violent end through appalling blindness, ignorance. Jesus dreamed a dream of a different kind of a world. Dreamed a world of compassionate community. He declared his dream and portrayed his dream of that marvelous picture of the father who received his children home. He lived out, he embodied the dream and, in what he taught and in his concrete behavior, he went right to the center of the establishment, right to the temple court itself, and in symbolic action cleared the court of those who were conducting commerce because they were supportive of a system, the system itself, the established system of Church and State that was responsible for the excluding of some, of growing the divisions between people, of saying who was in and who was out, a system that was violent in its abuse of those who were voiceless and powerless, a system that in the name of God was denying the very dream of God. And they killed him. They crucified him. And I suppose that, when I entitled this message "The Death of a Dream," I was thinking of the way he died. The way he died - it was an awful death! Luke and John modify a little bit, but if you readjust Mark, the earliest account, followed by Matthew, Jesus cries with his last words, "My God, my God, why hast Thou forsaken me?" I guess when I was thinking about that in the first place, it seemed as though, indeed, the dream died! "My God, my God, why?" I wonder if Jesus died with such dereliction, such desolation, such despair. I wonder if it was because Jesus so believed right to the end that even then God would intervene. Did not Jesus believe that God would create newness? Did not Jesus believe that he was absolutely called and compelled by God to announce the dream, and was he not confident that it would happen? I really think that probably was why his death was so awful. I think Jesus died trusting, but trusting in the midst of the darkness and trusting with his dream crushed. So, it's a very sad realization. It's sad because it's about me and it's about us; it’s about the world, it's about humankind. It's not about some ancient episode. It's about an ongoing story, which we're still writing. But if I have been saddened by that, and I really have, the more I've thought about it this year, I've also come back again and again to a wonderful realization that, though dreamers die, the dream doesn't die. That’s the amazing thing - the dream doesn't die. The dream won't die! Jesus may have died thinking that the dream was dead, but it was in the very act of his dying, in the very faithfulness to the end in his having lived it out fully, it was in that very action, that very concrete action in the midst of our history, that that dream was born again. Born again and again and again. The © Grand Valley State University �The Death of a Dreamer Richard A. Rhem Page 4   dream that won't die. And that's been encouraging to me. In fact, it is a wonder the dream will not die. And I have to believe because God authors the dream, because the dream is indeed the reflection of the heart and center of reality, that the dream bespeaks reality at its center. The dream is a dream of what will be, because God will not abandon Creation. It is God Who puts the dream in the human heart, and though the dreamer may die, the dream will not die. I've been struck by the fact that the great dreamers are drunk with God. They are drunk with God! Oh, there have been certainly noble people with high ideals and great programs who have not claimed the authentication of God, but I sense that, if it is simply a human program, if it depends on human imagination and human passion and human commitment, it will run out of gas, it will run out of steam. But if there is one who is truly a dreamer - that one is drunk with God, compelled by God. That one has a sense of destiny that will not let go. It was certainly that way with Jesus. We are reminded in the contemporary research. Jesus is called a holy man, a charismatic figure. That doesn't mean that he simply had a powerful personality that sparkled but, rather, that Jesus was in touch with another dimension of reality, that Jesus was filled with the Spirit of God. There was something about Jesus that was permeated with God and that radiated God. Jesus was drunk with God! It was true, as well, of that French Reformed pastor, André Trocmé. I've mentioned him - he resisted the collaborationist French government; he created a safe place for Jewish refugees from the Holocaust; he was responsible for the saving of thousands of Jewish lives. Out of his obedience to Jesus, and in his existential moment of decision he decided not to be complicit with a plot to assassinate Hitler because it might separate his soul from Jesus. His obedience took that form. But it was true, as well, of Dietrich Bonhoeffer. If you read his Letters and Papers From Prison, you will find that this man was drenched with God. He was a truly, truly spiritual man. He read his Psalms and his scriptures; he said his prayers, he sang his hymns, and he loved to worship. He was a man whose life was filled with God, God-consciousness; he lived before the face of God. I'm convinced that it is God who puts the dream in the human heart. One does not choose to be a dreamer. Oh, in the old mystical days of my youth, my dear father would speak about his prayer that I would go into the ministry, and he would always add, "But I know that God must call," and I have to admit that I've become a bit cynical about that. I see all too many in my profession who are choosing a profession as much as they may, with pious platitude, say they are called. And I realize the temptation of a dreamer like myself is to get my own ego all tied up in the business, to build a great church, to build a great empire. Egocentricity so subtly sneaks in so that one thinks and, even in the name of God, makes all kinds of pious sounds when down deep one simply needs to be successful, to be a hero or something like that. But I see Jesus, and I see Bonhoeffer, and I know that when it's the right thing, one doesn't choose it! © Grand Valley State University �The Death of a Dreamer Richard A. Rhem Page 5   Bonhoeffer resisted it. He was a fully human being, he was full of humor, he was full of wonderful cultural background, he loved life! He resisted. He took aggressive action, political action in his day in the name of Jesus Christ. He was a wonderful human being. As Payne Best said, "You felt something different when he came into the room." Those imprisoned with him said he was a source of strength, of comfort, of joy. He couldn't help himself. He was chosen. Bonhoeffer said, "I learned that you don't try to make something out of yourself." A pious person, a religious person, a churchman, or whatever. No. Too many of us try to make something out of ourselves. Too many of us get captivated with some kind of self-serving dream or profession. Too many of us get too selfimportant. We get puffed up. We think somehow or other that the world depends upon us and that the kingdom of God depends upon us. And I want to tell you - it doesn't work that way. The real thing is to be resisted. And the real thing cannot be resisted, because it is given by God. God chooses. God makes dreamers. And when God lays God's hand on one and the dream is there, one cannot get loose from it. The dream doesn't die, because God won't let it die. God takes some and God says, "Dream!" And this, too, I've learned - that if one lives faithful to the dream, if one lives in integrity with the dream, then thus to live is enough. To live true to the dream in this life is enough. And that, too, is an insight that is not always apparent. It's certainly not apparent in the Church; it's certainly not what we've done with the Christian Gospel, for we've gone throughout the world promising the Christian Gospel and calling people to have faith and to be obedient because there would be death and there would be judgment, and then there was heaven or something else. We have spoken of the immediate response to Jesus Christ in terms of the future, some future reward. And I want to say it's wrong! When I see Jesus, when I see Bonhoeffer, then I know, if one has a dream and one is true to the dream, then one has lived true to the dream, and it is enough. Jesus did not stay faithful to the dream because he knew that Easter would follow Good Friday. He followed true to the dream because it was true! He was true to the dream because it was right! There's no other reason to do it than if it is right. If it is true, then you do it! You walk that path; you don't ask "What if?" Bonhoeffer did the same thing. True to it because it was right to do it. He realized in his terrible suffering that it was in suffering in this life that one finds communion with God. It is in this life when I have given up myself and joined in the sufferings of God in the world that I find communion with God. In other words, the cross was not the end of Jesus' life. It was at the beginning. The cross was not in Bonhoeffer's martyrdom; it was in his beginning when he followed the path of discipleship. If one is called and follows the path of discipleship, if one with passion lives true to the dream, then at the end it's enough. We don't need more. © Grand Valley State University �The Death of a Dreamer Richard A. Rhem Page 6   At the end of his life, with the Gestapo at the door, when they called Bonhoeffer's name, he said to the Englishman, Payne Best, "This is the end. For me, the beginning of life." And Bonhoeffer believed that. And I believe that, too. But I want to say as forcefully, as passionately, as seriously, as I can say to you - that if it is only Easter that beckons us on, then we haven't yet learned the Gospel. If it is only a promise of resurrection that keeps us faithful to the dream, we haven't yet followed Jesus. Jesus didn't go through Good Friday because Easter was coming. And Bonhoeffer didn't live faithful to the dream because there was heaven by and by. It is enough to know what God calls one to do here and now and to do it, and to do it with all one's heart and all one's passion, and having done it, it is enough. It is enough. That's what it is to follow Jesus. And it is such that God continues to seduce with a dream, to compel with a dream. And it's not sad. It's really, really wonderful, because suddenly one wakes up and says it's not some future reality it's here and now, it's communion with God, it's freedom. My God - it's joy! © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/dd20c44e33a6bc2746f7dcdc8d17dbc1.mp3 825dc65d30d1880dfab3e712067ccdf5 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 Palm Sunday Series The Dream Scripture Text Mark 15:34 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-0-19950409 Date A point or period of time associated with an event in the lifecycle of the resource 1995-04-09 Title A name given to the resource The Death of a Dream 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 April 9, 1995 entitled "The Death of a Dream", as part of the series "The Dream", on the occasion of Palm Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 15:34. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Compassion Followers of Jesus Inclusive Palm Sunday https://digitalcollections.library.gvsu.edu/files/original/7546d8b4384e4d0b1380d9891bcf41f0.mp3 e3b8251ddc7bf9ac47075269b57200c4 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 Midweek Lent Series On Being Human Scripture Text Psalm 88, Job 38:1-18 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-0-19950405 Date A point or period of time associated with an event in the lifecycle of the resource 1995-04-05 Title A name given to the resource When God is Absent 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 April 5, 1995 entitled "When God is Absent", as part of the series "On Being Human", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 88, Job 38:1-18. 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/6896032617f5d3f12bb1874168e36bf5.pdf 4e8d687ea2557f4b2525e6b6e7145097 PDF Text Text A Dreamer’s Final Appeal From the Lenten sermon series: The Dream Text: Luke 19:41-42 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent V, April 2, 1995 Transcription of the spoken sermon Jesus was a dreamer, and it is dreams that shape the world. Dreamers die, but dreams don't die. Jesus, in his experience of God, was convinced that God was full of mercy and compassion, that God's love would reach out and embrace all sorts and conditions of humankind. After his wrestling with his calling in the wilderness, filled with the Holy Spirit, he declared his dream in his home synagogue, and in his teaching told stories which revealed his understanding of God, a God Who received the prodigal home without recrimination, simply embracing, weeping, loving, and restoring. The dream was embodied in his life, in what he taught, and in how he lived, and it was brought to supreme expression as he was being crucified and he looked at those who tormented him and he prayed, "Father, forgive them, for they know not what they do." Such amazing love and grace, the epitome of the incarnation of the dream. He made one final appeal. After ministering throughout Galilee, after those months of his itinerary, he knew finally he must set his face toward Jerusalem, and he did. And in our lesson this morning which anticipates Palm Sunday next week, the Gospel reading tells of his final appeal to Jerusalem, his entrance into that city, and his endeavor one last time to effect a radical change, a revolution that would change the nature of that society and all human relationships. His final appeal for the embodiment of his dream in the life of the people of Israel. He went to Jerusalem because that was the center of it all. He went to Jerusalem because there was the temple and the cult and the priesthood and the temple establishment; there was the center of established power, and it was there that he must address his final appeal. My understanding of the nature of the Gospel and the ministry of Jesus has changed in recent years, and I am so keenly aware of that in the season of Lent when we are focused on his life and ministry. I have confessed to you before that I have never known what to do with the Sermon on the Mount, and if you would have a computer readout of all those texts that I've treated over all these years, you would find a great dearth of treatment of that central body of teaching of Jesus. That might seem a paradox, but it is true. And the dearth of treatment is © Grand Valley State University   �A Dreamer’s Final Appeal Richard A. Rhem Page 2   because I didn't know what to do with it. The Beatitudes - the counsel about going the extra mile, turning the other cheek, offering the second garment when one was requested, and of course, culminating in that call to love one's enemies and to pray for those who despitefully treat one. I never really knew what to do with that, to be very honest with you, because on the one hand, it is so impractical. I've been hesitant to simply say what it so obviously says, because it is so obviously contrary to our whole manner of life. It cuts against the grain of every survival instinct that we have; it's contrary to human nature as we know it in ourselves and in society. The Sermon on the Mount which was the central body in the teaching of Jesus, which was embodying that dream which motivated his life, was simply too foreign to everything I knew about myself and about all of us. I understand now why a certain biblical interpreter, Charles Scofield, interpreted the whole biblical story as he did. Maybe some of you possess a Scofield Bible, which I associate with the Bible School movement and more Bible type churches. The Scofield Bible is still being printed, as a matter of fact. Charles Scofield divided the biblical story into seven dispensations. It was his contention that we really don't even have to deal with the Sermon on the Mount. In fact, in the more radical expression of that whole school of thought, you don't even use the Lord's Prayer because the contention was that Jesus came to offer the Kingdom to Israel and, when he was rejected, then the Kingdom was postponed until a future date, and this interim period, the period of the Church Age, is a period in which that ethic of the Kingdom is not applicable. Well, I certainly don't think that Scofield has correctly interpreted the biblical story, but I do understand now what he was dealing with. He was facing the same problem that I have faced, and that is, what do you do with that ethic? Isn't it contrary to the way you live, to be honest? Don't we really know that if we follow Jesus literally as it would seem the text would call us to follow, don't we know we would come in last? Wouldn't we be gobbled up? Can you really live that way? Can you order a society that way? That was the problem he was trying to handle, I suppose. The way it’s been handled in my background and training is not that radical claim that it simply doesn't apply now, but we have been as effective in blunting Jesus' teaching by making it refer to a kind of spiritual attitude and posture of the heart, so that you don't literally turn the other cheek. You don't literally go the extra mile, but that sort of spirit washes over us a bit and does temper our human behavior. We spiritualize it. We take the sharp edge off it by saying that it is a spiritual matter and Jesus' Kingdom is a spiritual kingdom. The Kingdom of God refers to a spiritual kingdom, and haven't we honestly now been schizophrenic? Haven't we really spoken of a spiritual kingdom, those ideals, and then gone on to live our practical life, (could I even say our secular existence), in quite another fashion, if we would be honest? Well, one of the things that has changed my ministry in recent years has been the large amount of research that has surfaced about the times of Jesus, the social © Grand Valley State University �A Dreamer’s Final Appeal Richard A. Rhem Page 3   situation, the politics and the economics of the life of his time, and what is becoming evident is that Jesus was not talking about some spiritual kingdom in heaven by and by. Jesus was addressing very concretely the life and society of his day. When he said these things, he meant them. He was serious. He was talking about quite another way to live out one's human existence, and quite another way for a society to be in community together. The cultural studies of that time will reveal that Jesus was taking the side of the poor and the disaffected and the alienated and the outcast over against an established official temple religion with a holiness code that managed the social arrangement of society, and which excluded large numbers of people. And what Jesus was interested in and concerned about was the concrete life of the people of his day, particularly the disenfranchised. Particularly the poor, the landless, the voiceless, and the powerless. Jesus was serious. Jesus was speaking about real people and real social relationships in the concrete history which he was living. Jesus was reaching back to an old tradition of his people. There really are two traditions in the Hebrew scriptures. You may perhaps remember last October when we were going through that survey of the history of Israel. When we came to that section in I Samuel, Israel had entered into Canaan. They were now in and settling the Promised Land. They were under the leadership of judges. That Hebrew biblical book by that name tells the story of various of those judges. These judges were the spiritual leaders, but they had no continuing authority. They had authority when the spirit of God came upon them; they were raised up by God to meet a crisis and, once the crisis was met, they went back home to the farm. You remember Samuel, the greatest of those spiritual leaders, how some came to him and said, "Samuel, this just isn't going to do. You have stature and authority, but your sons are not following in your steps. We need a king; we need to be like other nations." And you remember Samuel said, "You are rejecting God." However, in those chapters in Samuel 8 and 9, you have two traditions side by side, and one says let them have a king, and the other says to have a king is to reject God. There were two positions, two traditions; they were in tension with one another, one wanting to maintain that relationship with God directly, and the other wanting a human figurehead on the throne. And the one tradition, the Sinai tradition, coming from Moses, is the tradition that says let God be our king. Moses had led them out of Egypt. What was Egypt? Egypt was slavery. Egypt was empire. Egypt was a place of the royal throne, and that royal consciousness permeated Egypt and it oppressed people, and the Israelites were a part of that oppressed people. And God set them free. Moses led them out of bondage, into their own land. Here they were, free. Their own people. And then some came and said to Samuel, "We'd like a king." Samuel said, "You got such short memories? Don't you remember what kings do? Kings tax. Kings raise armies with your sons and daughters. Kings oppress. Are you crazy? Having been delivered from that, do you want now to go back to that?" And they said, "Yes," and they did. © Grand Valley State University �A Dreamer’s Final Appeal Richard A. Rhem Page 4   The second tradition is called the Zion tradition. The great king of Israel was David. We really love David because we think about David as a shepherd boy. David was one clever individual - very charismatic, very strategically smart, acute, and the first thing David did was conquer Jerusalem, which up to that point had not been conquered because it was a natural fortress. He established Jerusalem as Mount Zion, and he built his house there and made it the center of this new monarchy. He wanted to build a temple, too, because every throne needs the legitimacy of the temple. But God said, "No. You've been a man of war." So what did he do? He gathered the building fund, so that when Solomon and his son came, they could build the temple. Now you have the royal house and the temple on Mount Zion, and you have all kinds of references in the Hebrew story and Israel's history in the Old Testament of the exultation of Mount Zion. Don't hear me as saying one of these traditions is biblical and the other isn't - they are both there. The Sinai tradition, the wilderness tradition, the Mosaic tradition where God is king- and the Zion tradition where the House of David is supreme, and where the house of David which is the reigning family occupying the royal house is in collaboration with the temple of Zion, temple of our God. Now, you see, when Jesus came teaching, he talked about the Kingdom of God. So often in the church we have blunted what he was really saying because we have spoken of the kingdom of God or the kingdom of heaven as a spiritual reign above us, not connected with our concrete reality. But as a matter of fact, when Jesus spoke of the kingdom of God, Jesus was speaking about the rule of God, the rule of God in my life and in your life and in our life together. The kingdom of God was not some far off future ideal. It was that which Jesus was calling his people to, here and now. And when he came to Jerusalem, he was serious. He was making one final appeal. Jesus did not go there without hope. He didn't come there without expectation. He came there because he knew that, until he had entered Jerusalem, to the very temple court itself, and offered this alternative, he would not have fulfilled his mission. And so, he came, and in this final appeal, there were two dramatic acts. The one was simply the entrance itself on a donkey. He came on a donkey, not a war horse. It was a symbolic action. In Zechariah 9, you'll find that the man of peace comes riding on a donkey, and Jerusalem is rid of its war horses. Jesus came as a peace candidate. Don't we hate peace candidates? Aren't they pains in the neck? Peace candidates. Chairman of the Peace Party. Coming into the city, Jesus went right to the temple and, as we speak of it, he "cleansed" the temple. I'm believing that I've preached that one wrong all my life, too. I always thought that he came in to cleanse the temple because they were turning the Temple Court into a bazaar and overcharging the poor pilgrims. But, it wasn't that they were doing business in the temple court. Doing business in the temple court was a part of the whole temple structure. Those who were doing business in the temple court were simply serving the temple system, which was a holiness system. A holiness system determined who was in and who was out. Who was right and who was wrong. When you came to the temple, you had to pay your temple tax, but you © Grand Valley State University �A Dreamer’s Final Appeal Richard A. Rhem Page 5   didn't pay your temple tax with a coin that had an image of Caesar on it. So you had to turn your temple tax, your coin with Caesar on it, into the treasurer there and get a holy coin so that, in turn, you could take the holy coin to pay your temple tax. And in the meantime, the temple skimmed a little off. You know, maybe only 5%. (I'm thinking about instituting that.) And if you were a pilgrim from far away you cannot bring a ritually pure animal in for sacrifice, and so, wonder of wonders, they're available. It was part of the system. It was perfectly legitimate. And those who were doing it were doing it in the service of the whole temple structure. It was not that they were doing business or having commerce. What they were doing was they were reinforcing a system that said to the poor that had no coin at all, "You can't come in." What they were doing was reinforcing a system that said to the poor who had no bird, "You can't come in." What they were doing was keeping intact a system that said, "You're in; you're out." Jesus went to the very heart of the temple cult and he said, "Your separateness, your separating, your dividing, your choosing, your setting those outside, alienating, your determining who can and who cannot -this is wrong! It's contrary to what God would have. This temple is for all people." And he quoted from Isaiah 56:7. You read that chapter and in that chapter the prophet says as a mouthpiece for the Lord, "Do not say, you foreigner, that you are separated from my people. And you who are eunuchs who are supposed to be outside because of dysfunction, don't say you were outside. You come in, because my house will be for all people with joy." That’s what Jesus was after. That's why he went to the temple. He went to the temple because it was the very center of a society that excluded the broken and the bruised and the bloodied, that excluded the poor and the hopeless and the powerless and the voiceless. He went to the very temple and he said to those who were in authority there, "You are collaborating with the occupying power in order to maintain the status quo of a society that is on its way to death. And if you maintain this posture, you will lead this people to disaster." That’s why when he came to the city he wept over it as he saw it in all of its splendor and beauty. He wept for it because he loved it. He wept for it because, in solidarity with all who had no access to it, he felt their pain. He wept for it because those who were the very guardians and the custodians of the city were so blind as to what was the consequence of their course of action. He was full of anguish, not anger. Anger only elicits anger in return. But genuine anguish has the possibility of permeating through the shell of a heart. Jesus wept. And what he appealed for was so radical that they had to kill him, because in the Gospel reading this morning, it says that the people were hanging on his words because, with the people, what he was after rang true. And every regime, whether of church or of state, fears when the people hear another drumbeat and find resonance in their soul. But Jesus wasn't a victim. There was no self-pity, and there was no recrimination. Jesus was a dreamer, and he couldn't rest until he had brought his dream right to the heart and center of all of that that kept the dream from being realized. But © Grand Valley State University �A Dreamer’s Final Appeal Richard A. Rhem Page 6   making his appeal and being crucified, he was born again onto eternal life. He was a free man. He lived by a grand dream. He lived with power, with dignity, with integrity. He lived with joy because, when one is captivated by a dream and lives the dream faithfully with passion, then come what may, one is free. Then one knows joy. Next Sunday marks 50 years since the death of Dietrich Bonhoeffer. I like what he says about his own learning what it means to be a Christian. Later I discovered and am still discovering to this very moment that it is only by living completely in this world that one learns to believe. One must abandon every attempt to make something of oneself, whether it be a saint or a converted sinner, a churchman, the priestly type so called, a righteous or an unrighteous person, a sick man or a healthy one. This is what I mean by worldliness. Taking life in one's stride with all its duties and problems, its successes and failures, its experiences and helplessness. It is in such a life that we throw ourselves utterly into the arms of God and participate in his sufferings in the world and watch with Christ in Gethsemane. That is faith. That is metanoia, or repentance. And that is what makes one a Christian. A human being. And then these words, Can success make us arrogant? Or failure lead us astray when we participate in the sufferings of God by living in this world? No. No room for arrogance. No room for despair, but following the dream and being true carries its own reward, and that reward is freedom and it is joy. I still don't know what to do with the Sermon on the Mount. Don't test me by cuffing me on the cheek. But what you are doing, here and there, in small ways, and what we're trying to do together, to be a community of compassion, that's at least a small step on the way, trying to live out the dream of the one whom we say we follow. Jesus. Really something. Really somebody. What a way to go! © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/f938a7b64bb9e6420deb58093213e62f.mp3 d1bd095de738a46ba684b8354436da57 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 Lent V Series The Dream Scripture Text Luke 19:41-42 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-0-19950402 Date A point or period of time associated with an event in the lifecycle of the resource 1995-04-02 Title A name given to the resource A Dreamer's Final Appeal 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 April 2, 1995 entitled "A Dreamer's Final Appeal", as part of the series "The Dream", on the occasion of Lent V, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 19:41-42. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Forgiveness Historical Jesus Sermon on the Mount Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/66fff228797d08a5c4f18035898bc2c4.mp3 950275ff7908036b17291963d6174b2e 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 Midweek Lent Series On Being Human Scripture Text Psalm 40, Mark 14:32-42 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-0-19950329 Date A point or period of time associated with an event in the lifecycle of the resource 1995-03-29 Title A name given to the resource Longing to Learn the Will of God 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 March 29, 1995 entitled "Longing to Learn the Will of God", as part of the series "On Being Human", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 40, Mark 14:32-42. 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/3b36f3f8eb2abc5bf9ce58123933c1ca.pdf ee4d501aefa3bc12bd1649791fbec4a9 PDF Text Text A Dream Embodied From the Lenten sermon series: The Dream Text: Luke 23:34; I Peter 2:23 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent IV, March 26, 1995 Transcription of the spoken sermon Lent 1995, remembering Jesus. The way he was. The way he lived. The life that he lived leading to the death that he died. During these Lenten weeks we are seeking to retrieve the dangerous dream, the dream that he declared in his home synagogue, when he said, "The spirit of the Lord is upon me, for he has anointed me to bring good news to the poor, to proclaim liberty to the captives, giving sight to the blind, to let the oppressed go free." A dream that he declared because he had struggled and wrestled with his own ministry, his own calling, and came out of the wilderness filled with the Spirit of God, with an image of God imprinted indelibly upon his heart, an image, a dream - a dream of the heart of God which he would begin then to embody in his ministry. Jesus had a dream. It was the dream of a different kind of world. It was a dream that was characterized by compassion and mercy, in which every person was attributed human dignity and valued as a child of God, created in the image of God. It was a dream in which there were no outsiders and insiders, but only all God's children embraced in the grace and compassion and mercy of God. That was the dream that he dreamed. And dreams shape the world. Dreams too bold create fear and elicit anger and can issue in violence. But the dream that Jesus dreamed he continued to embody in the way that he lived, the style of his life, and the teaching that he offered. Jesus had a dream. And dreamers die, but dreams don't die. Because God keeps raising up dreamers to keep the dream alive. Because the dream is a mirror of the heart and the purpose of God. Wouldn't it be fascinating this morning if we could have the charter members here with us? If we could ask them what was in their hearts 125 years ago? What were their hopes? What were their dreams? Certainly they must have been people of faith and people of vision and people of devotion and people of courage. And they founded in this village a community of people for the worship of God and the ministry of Christ. I wish we could have them with us this morning and let them tell us of their dream. I cannot this morning relate the history of 125 years, but I can relate the history that I have lived in the last 25 years. I can tell you of the © Grand Valley State University   �A Dream Embodied Richard A. Rhem Page 2   dream that was born, the new vision that captivated us 25 years ago, 1971, when I returned to this place. It was a dream of a different kind of congregation, rooted in a fine traditional Reformed congregation. We dreamed of becoming an ecumenical community where the blending of traditions would enhance and enrich, and where diversity would be celebrated. We dreamed of creating here an oasis of grace, where the bruised and the broken could come and be healed by the grace of God. We dreamed here a wonderful dream and, of course, there were some who said it was an impossible dream. But at the Institute for Successful Leadership in April of 1971, at the final communion service, I was deeply moved as Robert Schuller told the story of the Man from LaMancha, and concluded with those moving words of the song, "The Impossible Dream." It became for us somewhat of a theme song. An appropriate song it is for the story of Jesus - one who would fight for the right and who, though covered with scorn and scars, would march into hell for a heavenly cause. It's a stirring song, and the impossible dream became the dream that together we committed ourselves to realize here and, in many respects, we've realized the dream. It was a dream that captured our imagination and energized us and caused us to move out into a bold venture, for then 25 years ago, it was a radical dream. Jesus had a dream. And he lived out that dream. He lived it out in the manner of his life, and he articulated it in the teaching that he offered to the people. But a dream too bold elicits fear, which moves into anger which can issue in violence and tragedy. And so, when he stood by his dream, they conspired against him and they arrested him. They tried him and condemned him, and they crucified him. And as he was being crucified, suspended upon the cross between heaven and earth, receiving the torments and the taunts of those who mocked him, he prayed, "Father forgive them, for they know not what they do." In the midst of the excruciating extremity of power, Jesus prayed thus, a prayer almost too much to take in. But in praying thus for those who were murdering him, he was embodying the dream, the dream that he had portrayed in the word picture of the parable of the father who waits to receive his prodigal son and beckons his elder son, as well, to join the party. If he painted in unsurpassable strokes the portrait of the love of God in that story, then in this prayer that he offered, he exemplified that love supremely. In his prayer for those who were murdering him, for their forgiveness, we see the supreme embodiment of the dream. He had taught his disciples and the people gathered around him to love their enemies, for he said in loving your enemies you will be imitators of God, children of God. And he taught the disciples in response to Peter's question that they ought to forgive not seven times, but seventy times seven, saying thereby that forgiveness is not an occasional act, but a permanent state of spirit and mind and heart. And when he was crucified and put to the test, the life that he had lived and the teaching that he had articulated gave supreme embodiment to the dream. And he could do no other, really. Such was the nature of the dream. You see, it was the dream that had permeated his whole being. A dream that mirrored his understanding of the nature of God. And believing as he did, that God was like © Grand Valley State University �A Dream Embodied Richard A. Rhem Page 3   that, well, we could have understood if he had done any less but, in order to be true to all that he had claimed, he had to respond out of his depths believing that it was the response out of the depths of the heart of the love of God. "Father, forgive them." Incredible. Amazing. Defying every human instinct resident within the human heart. Possible only by one transformed by love, by the love, which alone can so transform that one can so pray. Can you believe it? "Father, forgive them, for they know not what they do." They know not what they do. It was not a statement of arrogant superiority. It was a sad recognition of human reality. Jesus was saying "Father, forgive them," because they're not really evil people. They're not really bad people. They are, for the most part, sincere people, but they are ignorant, they're blind to the deepest truths that emanate from the depths of your being. Forgive them for they don't understand, they don't know. It wasn't some statement of arrogant superiority. It was a sad recognition of human reality that has been repeated over and over again throughout the course of history. Appalling blindness. A feeling of threat. The rising of fear. The engulfing of anger, and the consequence of tragic violence. Dreamers die. But dreams don't die, because God keeps raising up dreamers in whom the dream comes alive again because the dream can never die, for the dream is a mirror of the heart of God. It was a dream in 1870 when some Dutch immigrant folk founded here a Christian congregation. The dream took a dramatic turn in 1971. We changed our name to Christ Community, and opened our minds and hearts to fresh winds of the Spirit, celebrating diversity, being marked by grace, beckoning all of those who were broken and bruised and weary and despairing. But now, it's 1995. One hundred and twenty-five years have passed. And it's time for the dream to take on a new dimension. It is time for the dream that has been realized in this community of grace where so many have found healing to become a dream that now moves outward in ways we've not yet dared to do. To those of us who have been beckoned in by grace, it is time for us to be turned inside out. To this community and to the world. It is time for us to pray. Jesus, in the hour of his extremity, with his body screaming with pain, said, "Father, forgive them, for they know not what they do." It is time for us to pray, "Lord, make us instruments of your peace. Where there is sorrow, let us sow joy; where there is hatred, love; where there is brokenness, wholeness; for it is in giving that we receive. It is forgiving that we are forgiven. It is in dying that we are born again to eternal life." God calls us on this anniversary year to dream the dream and to embody the dream in order that finally, ultimately, the impossible dream may become the reality of the whole earth. Dream with me. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/09a1b260da5e7149d51900dab23e3aed.mp3 4d6e007ab46c93d8d01dd8e16ff8502f 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 Lent IV Series The Dream Scripture Text Luke 23:34, I Peter 2:23 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-0-19950326 Date A point or period of time associated with an event in the lifecycle of the resource 1995-03-26 Title A name given to the resource A Dream Embodied 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 March 26, 1995 entitled "A Dream Embodied", as part of the series "The Dream", on the occasion of Lent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 23:34, I Peter 2:23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Forgiveness Inclusive Grace Nature of God https://digitalcollections.library.gvsu.edu/files/original/588b99d438b1bf4edeb1a4a63a6f2e76.pdf a70652caf985f5da4c566316cf1e7faa PDF Text Text A Dreamer’s Portrait of God From the Lenten sermon series: The Dream Text: Luke 15:20 Richard A. Rhem Christ Community Church Spring Lake, Michigan March 19, 1995 Transcription of the spoken sermon I love books and I have many books. One of them is a book by Henri Nouwen, the Dutch Catholic contemplative writer. Henri Nouwen has written many books, but this book is special. It is entitled The Return of the Prodigal Son. It's beautifully bound and it has reproductions of Rembrandt's painting of the return of the Prodigal. And the picture returns throughout the course of the book as Nouwen writes about the wonder of the love of God that embraces this son, and speaks also about the elder brother who stands on the sidelines. It is a beautiful book. The portrait struck Nouwen back in the early 80's. He purchased a poster reproduction of it, put it wherever he was living at the time, and then had opportunity to go to Leningrad to the Hermitage Museum, where he saw the original. The picture is one of an old father, nearly blind, with his hands on the son as he kneels, and Nouwen contemplated that picture for over four hours on two different occasions; he sat before that picture and just absorbed it. It became for him a portrait of God as it was a rendering of the portrait of God that Jesus painted in words in the Gospel lesson of the morning. As Nouwen contemplated this picture, he noticed that the left hand was masculine and it was firm on the shoulder of the son, but the right hand was obviously not a match. It was a more feminine hand, and Nouwen contemplated what Rembrandt was expressing near the end of his life after he himself had suffered such deep loss of his wife and of children and of dear friends. The aged Rembrandt painting an aged father receiving a child, one hand obviously masculine, the other as though it would caress, a feminine hand. I suppose that Rembrandt was familiar with that word from Isaiah, where Judah says God has forsaken us; God has forgotten us, and the Lord responds, "I have not forsaken you. I have not forgotten you. Could a mother forget a child at her breast? Could a mother lack compassion for the child of her womb? But even if these should forget, I will never forget you. I have engraved you in the palm of my hands. Like as a mother comforteth, as a father pities his children ..." I suppose all of those images were in Rembrandt's mind as he painted this magnificent portrait of the father receiving the son to his home. And I suspect that all of that imagery was also in the mind of Jesus. © Grand Valley State University   �A Dreamer’s Portrait of God Richard A. Rhem Page 2   We noted last week that he came to his hometown and declared his dream, and the contours of that dream he took from the Prophet Isaiah, "The Spirit of the Lord is upon me, for he has anointed me to preach good news to the poor, the release of the captives, to bring healing, to cause the lame to walk and the blind to see and the deaf to hear, to proclaim the year of God's favor." This was the declaration of the dream of Jesus. Where do dreams come from? What is it that settles in on one, that takes possession of one, that causes one's whole life to be shaped, and energizes and empowers one's life to live out that vision? A transforming moment? Certainly in Jesus' case, the deep mining of that tradition of Israel that had shaped him. Some encounter perhaps, some human encounter that made it all come together for him. A Rosa Parks climbs on a bus and sits where she is not supposed to sit because she is a black woman. And they tell her to move and suddenly she says, "No." Because suddenly in a moment, her own human dignity takes possession of her and she resists that code that was written in concrete. Martin Luther King picks up the story and stands eventually before the Lincoln Memorial and sings, "I have a dream." What was it that triggered a Gandhi to become the leader of passive resistance that had such earthshaking effect? What was it that caused a Nelson Mandela to be willing to endure years and years of incarceration for what he believed to be right and true? What was it that enabled Jesus to live out so faithfully that vision he had of who God was and what God was calling him to be? He was a dreamer, and it's dangerous to dream. Because it's so possible that the dream will fail, or that we'll be rejected. Remember the story in Genesis of Joseph - he was a dreamer. And he came one day approaching his brothers with supplies, and they said, "Here comes the dreamer." It's so easy to write off the one whose life is consumed by a vision. They make us nervous, I suppose. It's unsettling. The dream is too bold, too daring. If it demands change and transformation, dreamers die. Jesus was a dreamer. And his whole life was the living out of a dream, and he said, "The Spirit of the Lord is upon me. He certainly claimed the authorization of God. He must have been totally convinced that his vision of God was rooted in reality and in truth. It was a vision of God, a portrait of God that ran contrary to the accepted wisdom of the time. He ran into conflict because he lived out his vision of God full of mercy and compassion, a God who would not exclude, but include, a God who caused him to sit at table with anyone, a God who would break through all of those dividers between people that we call alienation, that would make some people inside and some people outside. There were so many people outside in Jesus' day. He saw them all. They were like sheep without a shepherd, harassed, and Jesus was moved with compassion for them because he must have been convinced that there was compassion in the heart of God for these people because they didn't really have a chance. They were ruled out from the beginning. People wear down after a while, if they get continually reflected back to them that they don't amount to anything, they are ritually impure, they are in a class that is not acceptable, finally people just wear down. © Grand Valley State University �A Dreamer’s Portrait of God Richard A. Rhem Page 3   The worst thing in the world we can do to people is to reflect to them that they don't count, that they have no value, that they belong on the outside. Finally, one begins to imbibe that in the very marrow of one's bones and one begins to take for granted that that is what one is - just one no-account. And Jesus broke through all of that and he had relationship with all kinds of people, he sat at table with and he invited them to his table and he scandalized those who were responsible for keeping society orderly. That's the setting of the story he told. I didn't read the first three verses of Luke 15, but you'll find there that it was the religious leadership of his day that was grumbling because he communicated with tax collectors and sinners. Now, sinners – they weren't bad people. That was a class of people, people that were simply outclassed. And they grumbled and they said, "Look, he sits at table with people like this!" And so, he told his story. It had three parts - about a lost sheep, and a lost coin, and about two lost sons. We call it the parable of the prodigal son, but even in that we misname it and we resist what is really there. It is not the parable of the prodigal son. Neither is it the parable of the elder son, although there is a prodigal son and an elder son, two brothers, but it's not about the boys. It's about God. It is about the father. This is a story about God. This is Jesus' understanding of God. This is the dreamer's portrait about God. He tells the story about the father who gives to the younger son his inheritance, knowing that it will be spent in the far country away from the father's home. And Jesus tells about the young man coming to himself and coming home. To show how we resist the real truth of this parable, you probably have heard it preached on as the parable of the prodigal son illustrating conversion, the son out in the far country having sinned grievously, comes to himself. Oh, my dear friends, he was not converted in the far country. Coming to himself in this story only means that he wised up. He sat down and took account of his circumstances and he said, "Look, I'm hungry and destitute. No one is giving me anything. And the hired servants of my father are better off than me." So, he memorized a speech. He was still scheming. He was still strategizing. He still wanted to be in control. He was not going home to love the father; he was going home to get a bunk bed and three square meals. That boy wasn't changed until he felt the salty tears of his father. Because Jesus knew. And Jesus believed that God knew that it is only unconditional love that can transform a human personality. And the transformation took place in the light of this old father who gathered his skirts and ran down the street contrary to every good social conduct and code, and embraced the son without recrimination; rather, he threw a party. That is Jesus' understanding of God. That is the dreamer's portrait of God so beautifully captured by Rembrandt, continuing down through the centuries to be the most profound image of God that we have as a body of Christ, as the people of God. © Grand Valley State University �A Dreamer’s Portrait of God Richard A. Rhem Page 4   Can you hear it without being moved by it? As many times as you have heard it, is not that God, is that not amazing? Is it not true that that transforming love alone can change a person? Or change the world? But, Jesus, of course, painted the portrait because he was encountering the anger of those who purportedly were the advocates of God. And so he told of the elder son, as well, the elder son who came in from the field and saw the party and, finding out that the father was throwing the party for the son who had returned, was offended and grew angry. I'll give you a mystery to think about. This is a mystery. Why is it that unconditional love and grace proffered elicits such anger? Jesus painted the picture of the elder son as well to whom the father went out and pleaded, without recrimination to him, saying, "Son, everything I have is yours. Come in! It is simply good that we celebrate. Your brother is home and he's safe." Why is it that grace and love promiscuously offered in the name of a prodigal God elicits anger? Jesus must have understood this, as well. Maybe the elder son has his counterpart in the Prophet Jonah in the Old Testament. Remember that story? God says to Jonah, "Go to Nineveh, a foreign city and a pagan people, and preach there." And Jonah took a boat and went the other way. Not because he was afraid to preach, but because he knew that if he preached and Nineveh heeded, God would forgive Nineveh. And Jonah didn't really want God to forgive Nineveh. Jonah really wanted God to damn Nineveh. But finally, you know, when you're in the whale of a belly, ... you reconsider, and so he went and he preached. And it's just like he suspected. Nineveh heeded the word of God and repented. And just as he suspected, God being an old softy, spared the city. And if you take that little book of Nineveh, if you can find it in the Minor Prophets, only four chapters, look at the 4th verse of the 4th chapter - Jonah is pouty, and God comes and says, "Jonah, do you do well to be angry?" "Yes!" So, Jonah takes his place over in the hill overlooking the city and the sun is hot. God causes a gourd to grow up to give him shade. Jonah's happy. Next morning, God creates a little worm that gnaws at the gourd and the gourd wilts and falls down and the sun blasts Jonah in the face again, who is angry. God says, "Jonah, do you do well to be angry at the gourd?" "Yes!" "Well, Jonah, if you're angry about a gourd that was here yesterday and is gone today, how do you think I feel about all the people of Nineveh? Don't you know that I care for them, too? Don't you know that they, too, are my children? Don't you know that my heart of compassion would embrace them as well?" Jesus was consumed by his understanding of God, which was a God that would exclude no one, that would embrace everyone, Whose compassion knows no limit, Whose mercy is as broad as the whole human family. And so, in the face of the anger, he told this story, and the story is just this, dear friends. God has one deep passionate desire - God wants you home. God wants you home. That's all. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/205861631cd00d22bcd7326ef6ecd82b.mp3 41176c4ee9e66e91d2f9c5ee0852cba0 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 Lent III Series The Dream Scripture Text Luke 15:20 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-0-19950319 Date A point or period of time associated with an event in the lifecycle of the resource 1995-03-19 Title A name given to the resource A Dreamer's Portrait of God 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 March 19, 1995 entitled "A Dreamer's Portrait of God", as part of the series "The Dream", on the occasion of Lent III, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 15:20. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Inclusive Nature of God Transforming Love Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/e65f1609f85fd619d754717c86bd1a62.mp3 1d62ba6b0956655087f938f2143d2b53 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 Midweek Lent Series On Being Human Scripture Text Psalm 103, Ephesians 3:14-21, Matthew 5: 43-48 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-0-19950315 Date A point or period of time associated with an event in the lifecycle of the resource 1995-03-15 Title A name given to the resource It Is All Right 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 March 15, 1995 entitled "It Is All Right", as part of the series "On Being Human", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 103, Ephesians 3:14-21, Matthew 5: 43-48. 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/184314e9c3f068b5aaf9d5e32a71117d.pdf dce74f92362da7668d1328d1a4087a11 PDF Text Text A Dream Declared From the Lenten sermon series: The Dream Text: Luke 4:18-19 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent, March 12, 1995 Transcription of the spoken sermon Are you a dreamer? Do you have a dream? Is there something in the depths of your being, some deep yearning, longing? Do you have a dream? Do you ever think about it? Or wake up in the middle of the night and suddenly come to consciousness that there is something really in the depths of your being that cries out for realization? Do you have a dream? Maybe it's a dream that doesn't extend too far beyond the circle of your immediate life; maybe you have a dream about your relationship or about your children. Maybe a young person would dream about a career, and as I look into the eyes of a few of you here, I can see a dream dawning in your eyes about the ideal retirement. Well, I think probably we all have certain dreams that live in us, but do you ever dream on a broader scale? Do you ever paint on a wider canvas? This nation was built on a dream. There were people who had a dream of a different kind of government, casting off that European culture with the divine right of kings and the privilege of nobility. Probably the biggest dreamer that I know personally is Bob Schuller. Bob went out to California at age 30 with a 40-year dream. His only problem was he realized the whole dream in 25 years. By that time he had the Crystal Cathedral and the Hour of Power. The last time I talked with him a year or so ago, he told me since that he has become depressed. And when he stopped to think about it, it was because he was in year 39 and he realized that he hadn't dreamed any further. And so, dreamer that he is, he simply set up a new ten-year dream, and the energy came back to his life. He's probably the biggest dreamer that I know personally. Do you ever dream about something on a broader scale? People have dreamed about institutions and founded a great hospital, or a college, or maybe even a congregation. Do you ever dream about a different world? Does your dream ever extend that far? How about when the television screen flashes pictures like in the © Grand Valley State University   �A Dream Declared Richard A. Rhem Page 2   year or two past, the tragedy of the former Yugoslavia, when you see the old women in babushkas and leather faces, with the tears over the death of a husband or a son? Or the atrocities of Rwanda? So far in the past. Or Haiti? Poverty. The Middle East, when a terrorist has just exploded human bodies? Do you ever dream of a different world then? Are you ever overcome with the fact that it doesn't have to be that way, that it could be different? That the world could be other than it is? Last week there was a conference in Denmark or Sweden on children who have been traumatized, and their little faces, their little beings were on the television set, little children who have stood and watched their parents being gunned down, who have watched such horror that you and I could hardly conceive of, horror at their little lives, scared, wounded souls. Do you ever feel something stir within you and say we could dream of a different kind of world? Israel's prophets were dreamers. In the Advent season we heard the voice of what the scholars call Second Isaiah, the one who begins "Comfort ye, comfort ye my people, says your Lord. Make a highway for the King. Get into the mountain and the cities of Judah and behold your God, a dream of salvation." These people in exile had a dream of their return to Jerusalem. And they did return, but they returned not to the glory of the dream - they returned to grinding poverty. They returned to political intrigue. They returned to walls torn down which remained torn down. They began laying a few blocks for a second temple, but finally it got to them. You know, it does after a while. It can wear you down. And then there was another voice. The scholars call this voice Third Isaiah, Isaiah 56-66. Another voice and another singer, and he enunciated another dream. He said "The Spirit of the Lord is upon me and God has anointed me to proclaim good news to the poor, to proclaim liberty to the captive, to bring a garland instead of ashes, to bring joy and rejoicing to God's people, to bind up the wounded." And he enunciated his dream because the earlier dream hadn't been realized and people had lost the dream. And then the dream sounded again and it wasn't realized, either, wonderful dream that it was, but a different kind of world. Five hundred years later Jesus came to his home synagogue and stood up in the midst of his own people and said, "I have a dream." Jesus declared his dream, and it was the dream of Third Isaiah who had brought to life the dream of Second Isaiah, the dream where the wolf and the lamb lie down together, the cow and the ox and the bear are all at peace with each other, and where no one hurts or destroys on all God's holy mountain. Jesus stood up in his own hometown and he said, "I have a dream. Let me declare my dream to you." And they said, "Wow, what amazing wisdom! Where did this man come from? Isn't this Joseph's son?" Then he must have begun to draw out the implications of the dream and that amazement of the people turned to anger. Isn't it strange that a dream like that should elicit anger from people? It was a wonderful dream. Isn't it a wonderful dream? A new world where wounds would be bound up or broken hearts would © Grand Valley State University �A Dream Declared Richard A. Rhem Page 3   be healed, where people in despair would find hope, where people, the prisoners of their guilt, would be told of the forgiveness and the grace of God. Isn't that a wonderful dream? Why would they grow angry? Well, from the biblical references that he made in his defense, he went to their own scripture. He said, "Look, let me quote your own Bible to you." He said, "What about the days of Nahum and the Syrian? It was he who was healed of leprosy. What about the widow of Sidon? It was she to whom Elijah brought food. Don't you see, the God of Israel, our God is a God for whom there has never been any outsiders? Don't you see that the God of Israel is a God of mercy and compassion?" Their amazement at his wisdom and power turned to anger. They wanted to kill him! Isn't it strange? We probably know more about his dream today than we've ever known before because there's so much data available - cross-cultural studies, the context of Jesus' life, the political and religious and social conditions. We know that Jesus' own family was at the lower end of the peasant scale. Jesus' family had been dispossessed of their land, which was the case of so many in that day. The occupying Roman power demanded a tax. And then the collaborating temple cult demanded a tax. And the whole temple system was organized around social categories of purity and impurity. You know, folks, poor people can't keep all that ritual up. They can't pay the temple tax, let alone the Roman tax. These folks didn't have a prayer. They were simply out. They were excluded from the temple and the sacrifice, and they were just outsiders. And Jesus had a dream. He had a dream of a world where there were no outsiders. He had a dream of a world where the wounded were healed and the hopeless given hope and the saddened given joy. And when he declared the dream, they wanted to kill him. Doesn't that strike you? How do you explain that? Jesus wasn't violent. Powerful, I think, but peaceful. And what he dreamed - isn't it wonderful? Wouldn't that be a great world? Can you dream of a different kind of world where nobody is excluded and where everybody knows that with God there is mercy and forgiveness? It's a miracle that people still can dream. Because it's dangerous to dream. If the dream goes beyond your particular retirement, if it extends too far beyond the circle of your family, if you start dreaming bigger dreams, if you should dare to dream about a world transformation - it's dangerous to dream. And it's a tricky thing to dream, too. Is the dream maybe just one's fancy? When someone says, "I have a dream," someone else might say, "You're on an ego trip." And how do you separate those threads in the tapestry? I don't think you can. How does one defend oneself who feels compelled to declare a dream about a different possibility? One needs a lot of courage because to declare a dream is to create the possibility of being shown to be a fool. To declare a dream is to create the possibility of suffering rejection. To declare a dream can put one in jeopardy of one’s life. And how does one know, how do I know the things about which I dream - whether they are of God or simply a matter of self-interest and selfpromotion? © Grand Valley State University �A Dream Declared Richard A. Rhem Page 4   It's a miracle that people still dream. After all these years and all these generations, through all these centuries, people still dream. Isn't it a miracle? Do you suppose that it's because God won't let the dream die? Do you suppose that there's something that God continues to cultivate in the human heart and imagination and that God won't quit? That God won't let it rest? That God won't let it die? The prophet who declared that Judah would go back - the dream wasn't realized. The prophet who announced 500 years before Jesus that this wonderful new world would be created - this dream wasn't realized. And yet, that dream doesn't it get you, doesn't it move you? It moved Jesus, you see, so that he picked up the words of one 500 years earlier and he said, "I have a dream." I wonder if it's because when dreams die, God finds another dreamer. I wonder if God is in those moments when we know it could be other than it is. Well, this is true - to dream is really to live. It may be a tricky business and a dangerous business, but I'll tell you, to dream is a wonderful thing. Have you ever lived with a dream? Have you ever felt the enthusiasm rise within you? Have you ever been captivated by something that just made all the juices flow? Have you ever been just ripped out of yourself, done with self-absorption and self-interest and self-preoccupation, and self-introspection, and just gotten lost in something wonderful? To dream is really to live. I think that's what Jesus meant when he talked about the seed falling in the ground and dying in order that it might bear fruit. You know, if you clutch your life and preserve your life, you lose your life. But, if you invest your life, if you'll lose your life, you will find your life. It's the paradox of the Gospel. And to dream is really to live; it's to live with enthusiasm. It's to be able to be free from all boredom and numbness and all of that that makes life so vacuous for so many! To dream is really to live, it's to live with passion, it's to live with hope, with expectation, to be alive, really alive! But, this is true, also. Dreamers die. Dreamers die, and that's so sad. Last week I mentioned the biography of Gandhi that impressed me as a young person. Gandhi, who brought passive resistance into our world, who led the Indian nation in that resistance that led to the removal of British rule so that India could be for Indians, only to find out that that nation, once on its own, was being torn apart by religious strife, war between great religions, hunger fasts. Willing to die in his appeal to people to say, "Don't do this. Come together." The movie of a few years ago showed it vividly. The dreamer Gandhi cut down by an assassin's bullet. And I suppose "I have a dream" will always be synonymous with Martin Luther King. The dream of a different world where little black children and little white children could play together, color blind. Where the color of a person's skin wouldn't be a deciding factor about anything but rather the virtue and integrity of a person's life would count. Dear God, isn't it a good dream? Isn't it a wonderful dream? Can't we dream of a world where that really could be true? But the dreamer, Martin Luther King, cut down by an assassin, and Jesus looked at those around him and saw the masses like sheep without a shepherd - he was moved with compassion and declared a dream of another kind of world, and they crucified him. © Grand Valley State University �A Dream Declared Richard A. Rhem Page 5   Dreamers die. Dear God, isn't it sad? It seems that the more wonderful the dream, the greater the reaction. Why, I wonder, the anger? Why do we kill dreamers? But, thank God that's not the last word. Because dreamers die, but dreams don't die. For somewhere in the human heart a dream will be reborn and someone will feel moved by the Spirit to say, "I have a dream." Jesus, the night before he was crucified, gathered with his friends and broke bread and said, "Remember me, and don't let the dream die." And down through all these centuries when so little of the dream has been realized, so little of the dream has been realized, but I still dream it, don't you? I have a dream. I have a dream. I had only a very little part to play in the first 100 years of this congregation. It's always a fine congregation. But I came back in the wake of the celebration of the centennial, and now this year we are in the celebration of our 125th year, and on that March Sunday of 1971 when I returned, I declared a dream. For I had learned at that point in my life that I could not win the world or change the world. Couldn't change the Church, but determined that we could create here an oasis of grace. That we would center on the grace of God for the healing of persons. That was the dream. On the local radio station at one point we even had a little jingle - Christ Community Church, the church that cares about people. That was the dream. That was all it was about. The grace place. God's emergency ward. The place for people like me, broken. And the dream has been consistent all these years. There are times when you complain that I take you into ethereal flights of theological speculation, but I want you to know that to think theologically is not in order to satisfy some speculative curiosity, but it is to uncover the foundations to make sure that a community of compassion is rooted in Jesus who is rooted in the heart of God! That's what it's all about. Theology is not an end in itself. It's a means to an end, which is to create here a place where the dream is embodied. Dream of Jesus. Dream of God. Dear God, it’s a good dream. Will you dream with me? © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/ab5dfd1f013aca015d3282d0926a2de4.mp3 93920680c41694c474fa5b7914798d4d 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 Lent II Series The Dream Scripture Text Luke 4: 18-19 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-0-19950312 Date A point or period of time associated with an event in the lifecycle of the resource 1995-03-12 Title A name given to the resource A Dream Declared 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 March 12, 1995 entitled "A Dream Declared", as part of the series "The Dream", on the occasion of Lent II, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 4: 18-19. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Lent Shalom Transforming the World Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/0c44f3ff4e643059ad1d617633841d41.pdf 2e7b1517d1db6030b57c4eb7fbf1bf18 PDF Text Text Retrieving a Dangerous Dream From the sermon series: The Dream Text: Luke 22:19 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent I, March 5, 1995 Transcription of the spoken sermon My life and ministry has been changed through the observance of Lent. It is in the observance of Lent that I began to focus rather intensely on the story of Jesus, and in the last few years that focus has been transforming. I grew up in the church and in a wonderful Christian home and was taught as a child to love Jesus, and I was taught the whole story of Jesus and identified Jesus as Son of God, the One Who came into this world to die for us. My piety was expressed in the old hymn, "Jesus paid it all, all to Him I owe. Sin had left a dreadful stain, He washed it white as snow." Then I began to realize that, while I should love Jesus and admire and trust and adore Jesus, as a matter of fact, there were people in the course of history who moved me more than Jesus. It's a strange thing to confess to you, but it's true. It began to bother me somewhat. Why is it that, for example, as a kid having to do a book review on a biography, I read a biography of Gandhi, and I was so impressed with that person? And then later, studying the while Civil War and recognizing the leadership of an Abraham Lincoln, I was really impressed. And in the 60's, with the Civil Rights struggle, Martin Luther King and the non-violent leadership patterned on Gandhi's methods -I was moved by this human person and began to realize that Jesus did not affect me the way some of these people affected me. And then it was such that in the study of the Gospels there was a development or movement that looked at Christology from below. You see, my Christology, my understanding of Jesus Christ, was from above, from God's point of view. That's the way you've learned it, too. I can remember struggling with that at some points. For example, at seminary one studies Christology. And I can remember studying that section in the Gospels about the temptation - you remember, Jesus was tempted in the Wilderness - and, according to our good Reformed theology, Jesus was really tempted, but Jesus could not have sinned. Now, maybe you didn't know that, but believe me, that's true. In our good theological systems, Jesus is tempted, but Jesus could not sin. Jesus was not only human, Jesus was divine. If Jesus Christ, human and divine, would have sinned, God would have sinned. That's impossible, so the temptation was real, but Jesus could not have © Grand Valley State University   �Retrieving a Dangerous Dream Richard A. Rhem Page 2   sinned. When it came to exam time, I had to write the answer to the question, "Could Jesus have sinned?" So, I wrote the right answer, because uppermost in my life was always to get all As. My father had taught me that. I wrote the right answer. But, then I wrote what I really felt. And I let the professor have it. I mean, the page smoked. I said it disgusts me, this kind of game we play, when you read the Gospel story and you've got Jesus in the wilderness in temptation, and then later we observe that and say he could not really have sinned. I really got rid of all my passion. I got my exam book back and the professor wrote across my answer, "Feel better?" And, indeed, I did feel better! So, there were those times that I struggled with the fact that my Jesus Christ was second person of the Trinity, Son of God come down to earth to live and to die, to take care of the atoning necessity and to go back to reign, and I treated Jesus Christ as a kind of divine interloper, one who dipped down here for a time. But, Jesus, for me, lacked something of that flesh and blood passion that I experienced in my own human experience. He was not really my brother. I was more impressed by Gandhi. To be sure, Jesus was pretty heroic. After all, he had a leg up on us. Then came to me that development of Christology from below, where there had to be some research into the real historical setting of Jesus and, as I began to reflect on that, I came to see that God certainly embodied Jesus, or Jesus was embodied with the Spirit of God, but Jesus was my brother. Jesus was flesh of my flesh and bone of my bone, and then I began to reflect on the whole Gospel story from that angle. On April 15, 1984, Palm Sunday, I preached a sermon entitled, "Jesus, You're Really Somebody." And that was a turning point for me. I was invited to come to Western Seminary to lead a Lenten preaching seminar and there were about 40-50 colleagues gathered there and I shared with them my excitement about how my preaching during the Lenten season had come alive with my understanding of Jesus as genuinely human. Well, it wasn't very well accepted, frankly. But, no matter. I continued to pursue that line, until in 1991 during Lent, I preached about The Way of Jesus, the Sign of the Cross. And then the next year the same thing, and the next year - The Way of Jesus, The Way of the Cross, the way of a human being fully open to God who proclaimed a different world and who died for the way he lived. And I come right back in 1995 and I want to say in these Lenten weeks, that Jesus had a dream. He had a dream of a new world, of a different way of being, and in dying he asked those who followed him to remember, to keep the dream alive. So, this morning we begin with the retrieval of a dangerous dream. Retrieval is a technical word. If you were in literary circles and engaged in the interpretation of literary documents of the past, which of course is very critical to interpretation of the Bible and very critical to the interpretation of the Constitution, but it's also done broadly in the literary field. Interpretation of documents of the past. How do you bridge the past and the present? The endeavor to do that is called the science of hermaneutics. Hermes was the messenger of the gods. Hermes was the god of communication. How do you take an ancient story and have it come alive © Grand Valley State University �Retrieving a Dangerous Dream Richard A. Rhem Page 3   so that it impacts us today, shaping our future? Well, in the study of literary documents in today's world, which is quite a broad endeavor being carried on by many, many people, there is what is called the hermaneutics of suspicion. You go to an ancient document and you don't just take it at face value, but consider, "What was going on in the society and the culture? What was the political situation? The economic situation? Why would this author put things this way?" An example of this in the New Testament is when the interpreter will go to the Gospel of John, where you have a whole controversy between Jesus and the Jews, and say, "At that time, when John was writing, there was real conflict between the Jesus movement and the ongoing Jewish community. There was real tension." And that tension will probably reveal itself in a document written at that time. Hermaneutics of suspicion doesn't just take it at face value, but asks what was going on behind there? But there's another hermaneutics, and that's what I really want to use in our Lenten discussions, and that is the hermaneutics of retrieval, where there is an honest effort made to retrieve, to bring back, to elicit from the past that meaning, that disclosure in order that it may become a disclosure experience for us today. The kind of thing when you read an ancient document out of another time and another place, a whole other world, and suddenly a light goes on and that which came to expression there, comes to expression again. That's retrieval. And what I hope we can do and where we want to begin this morning, is to try to retrieve that dream of Jesus. It's more possible to do it today than has ever been possible before, because there's been such intensive research into the Gospels and into the life of Jesus. One of the books that some of you have read and we've passed around is by Marcus Borg, Meeting Jesus Again For The First Time. Marcus Borg is a member of the Jesus Seminar that gets a little press once in a while, and he makes a very interesting and helpful distinction between the pre-Easter Jesus and the postEaster Jesus. They're not the same, you see. The pre-Easter Jesus is the Jesus that lived, ate, slept, sweat, taught, wept – the actual, historical Jesus. Pre-Easter Jesus. The post-Easter is that Jesus remembered after Easter, some decades down the line, in terms of the present experience of the risen, living Christ. Our Gospels are post-Easter Jesus remembrances. But, through research today, we have access more than ever before, to that preEaster Jesus. Studying his times. Studying his cultural situation. What were the politics of the day? What were the economics of the day? Does it matter, for example, that Jesus was at the lower end of the peasant scale, that Jesus' family had lost their property? Does it help us to understand Jesus if we understand in that day that life was organized according to a kind of holiness code, where you ate with some people and you didn't eat with other people. You followed certain practices in your diet and your ritual life. There were all sorts of ways in which life was structured then, just as there are now. But, what we're able to do now is © Grand Valley State University �Retrieving a Dangerous Dream Richard A. Rhem Page 4   to go back and paint some of that, to understand some of that which was going on. So, we're looking at the pre-Easter Jesus. But, to remember Jesus is to recover a dangerous dream, because Jesus is not just the pre-Easter Jesus of history, Jesus is the living Lord of the Church, and throughout all of these centuries here and there, now and again, someone or some movement has remembered, has been captivated by the memory of Jesus and that energized them and changed them and they have become transformative agents in the world. For example, in the Second World War, in France, when the Nazis overcame the French government, there was a French puppet government put in place that cooperated with the Nazis, specifically in rousing out the Jews and sending them off to the concentration camps. There was a French Reformed pastor named André Trocmé. His story is told in the book Lest Innocent Blood Be Shed. Trocmé struggled with what he as a Christian had to do in the face of his context in time in France - should he cooperate? He could not cooperate. But the thing that shaped Trocmé in his very concrete decisions in that very existential situation was his memory of Jesus. He writes, "If Jesus really walked upon the earth, why do we keep treating him as though he were a disembodied, impossible, idealistic, ethical theory?" You see, if Jesus is just some kind of impossible ideal, then Jesus can be admired, but not necessarily followed. Trocmé says, if he were a real man, then the Sermon on the Mount was made for people on this earth. And if he existed, God has shown us in flesh and blood what goodness is for flesh and blood people. What's dangerous about remembering Jesus that way? It put Trocmé in danger of his life. But it's dangerous in the deeper sense; it's dangerous to the collaborationist government. It's dangerous to the ruling regime. The memory of Jesus is subversive. When Jesus gets a hold of one, when one says, "Oh, I see. I see a different world. I see a new possibility. I see the contradiction of my life, I see the contradiction of my society, of my church," when one is energized by that dream, that memory, one can become a dangerous person. One becomes a destabilizing person then. One becomes as Jesus was, a thorn in the flesh of the status quo and the established structures of life. Jesus' memory is dangerous, but it is precisely in the Lenten season that we are called to remember, and how better to enter the season than around the Table, the Table of our Lord, the Last Supper. As I said at the Table, it was his custom to eat with all people. To eat with all people was a political statement. It was counter to the accepted ways, the conventional wisdom. It was radical and it was disruptive. People were offended by Jesus. Particularly the religious people were offended with Jesus. When he came to his last night, it was as natural as breathing for him to say to his disciples, "Join me at table." And knowing that he was going to die, he broke the bread and he said to them, "Remember me. Don't let the dream die." That's really what it was. It was really no more than that. The dream has so many applications and we can't begin even to scratch the surface © Grand Valley State University �Retrieving a Dangerous Dream Richard A. Rhem Page 5   this morning, but let me just give you a concrete illustration of what it would mean if we remembered Jesus at the Table. This Table, my friends, is here because Jesus gathered at table with all sorts of people. He scandalized the righteous because he would break bread with anybody. But this Table in congregations in churches all across the world, rather than being the Table of Jesus that invites all, has become one of the great divisions even within the Christian church. There are Christian churches that gather and I'm not allowed to come to the Table, because I don't believe just the way they believe, or believe and live just the way they believe and live, or recite just the right words. Isn't it ironic? Isn't it ironic that the Table, which for Jesus was the radical sign of inclusivity, could become a means of division even among Christian people? The Table was simply a sign of that broader inclusivity of Jesus who welcomed all, who ate with publicans and tax collectors, accepted the devotion of prostitutes, reached out and touched the leper. And yet the Church is a Church of walls and barriers. It is not simply the people who are hungry for grace and forgiveness. We have our walls up and our barriers erected. Isn't it ironic? If we really remembered the dream, it could be dangerous, couldn't it? For the Christian Church. For my life. That's what this season is all about. Remembering that Jesus died because he had a dream of something different. Remembering that world that he conceived of - a world of grace, of compassion, of inclusiveness, and seeking in this season to be transformed by the memory in order to keep the dream alive. Lent has changed my life and my ministry. I love Jesus. And it is the passion of my life to follow him. Will you join me? © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/bba37b8b7fd09140f674483e96a10446.mp3 f1403830e5d4d9483d93b18e1d3f124b 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 Lent I Series The Dream Scripture Text Luke 22:19 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-0-19950305 Date A point or period of time associated with an event in the lifecycle of the resource 1995-03-05 Title A name given to the resource Retrieving a Dangerous Dream 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 March 5, 1995 entitled "Retrieving a Dangerous Dream", as part of the series "The Dream", on the occasion of Lent I, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 22:19. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Historical Jesus Inclusive Justice Lent Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/f2bc2074584740741352551f0f40583d.mp3 cd922a8aa2af1f4a1fe8708882462bb5 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 Mardi Gras Sunday Scripture Text Psalm 148:1-14, Psalm 149:1-5, Luke 7:18-35 Location The location of the interview Christ Community Church, Spring Lake, MI References Gertrud Mueller Nelson, To Dance With God: Family Ritual & Community Celebration, 1986 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-0-19950226 Date A point or period of time associated with an event in the lifecycle of the resource 1995-02-16 Title A name given to the resource From Feasting to Fasting 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 16, 1995 entitled "From Feasting to Fasting", on the occasion of Mardi Gras Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 148:1-14, Psalm 149:1-5, Luke 7:18-35. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Liturgical Calendar Psychology https://digitalcollections.library.gvsu.edu/files/original/5aef2875694ad811a80c7336baaf4819.mp3 fa9dd2db6b0dae372ad9a1f76da08273 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 Scripture Text Ephesians 1:17-19 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-0-19950219 Date A point or period of time associated with an event in the lifecycle of the resource 1995-02-09 Title A name given to the resource Epiphany Eyes 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 February 9, 1995 entitled "Epiphany Eyes", on the occasion of Epiphany V, at Christ Community Church, Spring Lake, MI. Scripture references: Ephesians 1:17-19. 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/961ed34ab6dd8fae60fa3c324886fe27.mp3 afaf45b3262d0581801075baba06683e 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 IV Series New Testament Series Scripture Text Luke 4:18, Romans 1:16, Acts 28:23 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-0-19950129 Date A point or period of time associated with an event in the lifecycle of the resource 1995-01-29 Title A name given to the resource And The Story Goes On 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 January 29, 1995 entitled "And The Story Goes On", as part of the series "New Testament Series", on the occasion of Epiphany IV, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 4:18, Romans 1:16, Acts 28:23. 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/4272f840692e1d088f176a1b30d32d45.pdf 5514c588e131844ea296192885b43962 PDF Text Text A Charismatic and Open Future From the series: The People of the Way Text: Acts 1:8; 3:19-21; 10:34; 11:2, 4 Richard A. Rhem Christ Community Church Spring Lake, Michigan January 22, 1995 Transcription of the spoken sermon The Lesson from the Epistle is a reading from the Book of Acts, in fact several passages, in my attempt to give you a sense of how the Jesus Movement was founded and continued, and how the New Testament document was put together. We have spent a couple of weeks looking at the gospels, Matthew, Mark, Luke, John, the founding story. Those stories were written a long time after the event itself and they were not biographical in the sense of simply telling the story of Jesus. They were faith documents. They were written with a selective vision in order to create a portrait that would elicit faith in people. Those four Gospels come first in the New Testament, I suppose, because it would seem logical that the founding story would be there first. The other large piece of the New Testament are the letters, particularly the letter of Paul. Between the letter of Paul and those gospels you have the Book of Acts. Sometimes we call it the First Church History. Well, that’s as erroneous as to call the gospels the lives of Jesus. Just as the gospels were proclamations of faith in a narrative form, so the Book of Acts was a proclamation of faith in a narrative form. It does in a sense create a bridge, but it really is volume two of the Gospel of Luke. If you would read the opening verses of Luke and then the opening verses of Acts you would see that it’s the same hand, the same intention to set forth these things in orderly fashion. But, just as the gospel was the founding story in narrative form to tell about the life and ministry and resurrection of Jesus, so Acts was the continuing story to show how the Jesus Movement developed and spread. So, as I read, I want you to see that this Jesus Movement was the movement empowered by the Holy Spirit of God, and was thrust out into the world, not without conflict and resistance, but finally breaking the narrow bounds of Israel and going to all nations, or to the Gentiles. There are those who say this may be one of the earliest formulations of the conception of Jesus that the Church eventually came to. This was a very primitive © Grand Valley State University   �A Charismatic and Open Future Richard A. Rhem Page 2   understanding; this Jesus that they all knew, this Jesus, God has made Lord in Christ. There’s a dramatic healing at the temple and everyone wonders about it, and then Peter has another chance to preach. On that occasion he says, “Now, brothers and sisters, I know that you acted in ignorance as did your rules. But what God foretold by the mouth of all the prophets that Christ should suffer, he thus fulfilled. Repent, therefore, and turn again that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that God may send Christ (the Messiah) appointed for you. Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of the holy prophets from of old.” It is as though Peter is saying, “Come now, turn. If you’d just turn, then God could get on with it, you see, and this Jesus could come, Messiah, Lord, and wrap everything up.” Well, it wasn’t to happen. The community continued to grow and to develop and it was very much a Jewish community. What Luke does is to give us some models, or some paradigms of how that movement developed and took shape. The Cornelius story, Peter and Cornelius, was certainly a classic paradigm of how this gospel broke the bounds of Israel and was brought to the non-Jew. It happened simply because Peter was given a vision that he couldn’t deny and an experience that simply overwhelmed him. So he has a vision, hears a knock at the door, there are men beckoning him from Cornelius who has had a vision, and he comes to Cornelius’s house and he says, “You know I shouldn’t be here. This is contrary to everything I’ve ever been taught, associating with the likes of you. What do you want?” They asked, “What’s God telling you? Tell us.” Peter opened his mouth and said, “Truly, I perceive that God shows no partiality.” [Pretty good for Peter.] “But in every nation, anyone who hears him and does what is right and acceptable to him. You know the word which he sent to Israel, preaching good news of peace by Jesus Christ. He is Lord of all. The word which was proclaimed throughout all Judea beginning from Galilee after the baptism which John preached, how God anointed Jesus of Nazareth of the Holy Spirit and with power. How he went about doing good and healing all that were oppressed by the devil, for God was with him. We are witnesses to all that he did, both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree, but God raised him on the third day and made him manifest—not to all the people, but to us who were chosen by God, as witnesses. Who ate and drank with him after he rose from the dead, and he commanded us to preach to the people and to testify that he was the one ordained by God to be judge of the living and the dead. To him all the prophets bear witness and everyone who believes in him receives forgiveness of sins in his name.” © Grand Valley State University �A Charismatic and Open Future Richard A. Rhem Page 3   While Peter was still saying this, the Holy Spirit fell on all who heard and the believers from among the circumcised who came with Peter were amazed because the gift of the Holy Spirit had been poured out even on the Gentiles. They heard them speaking in tongues and extolling God, and Peter declared, “Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have?” He commanded them to be baptized in the name of Jesus Christ, and they asked him to remain for some days. Now the apostles and the brethren who were in Judea heard that the Gentiles had also received the word of God. So when Peter went up to Jerusalem the circumcision party criticized him, saying, “Why did you go to uncircumcized people and eat with them?” Peter began to explain to them step by step. About the same time, sometime between 70 and 100, the Gospels were written: the Book of Acts was written and the Gospels as well, the Gospel of John maybe toward the end of the century. But John, too, was trying to shape the future by understanding the present. So he tells the story of Jesus, and in the fourth chapter of the Gospel of John is the familiar story of the woman at the well in Samaria. She’s a woman. She’s a Samaritan. Jesus talks to her, already shattering the preconceptions of his day. Then he indicates to her that he knows a thing or two about her, and she thinks to herself, “This is getting too personal, let’s talk theology.” So the woman said to him, “Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain and you say that in Jerusalem is the place where we ought to worship.” Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know. We worship what we know for salvation is from the Jews. The hour is coming and now is when the true worshipers will worship the Father in spirit and in truth. For such the Father seeks to worship.” The problem with following the course is not that Jesus has failed us, but that we failed Jesus—over and over and over again. So there’s a Christian church instead of simply the blossoming of Israel into a great world religion with a message of light and salvation for the whole world. The Gospels tell the story of Jesus, but as I said, they’re faith documents trying to create faith in those to whom that story, that narrative form of that faith commitment is woven, and the Book of Acts as well. Often we see Acts as a bridge between the Gospels and Epistles, as I said at the scripture reading. As a matter of fact Acts is not a history, although it is in the shape of history. What the Gospel writers were doing and what the author of Acts was saying was the same as the Gospel of Luke, Volume II. What they were doing was telling the story not simply recording the past. You know, historians are sneaky people. You think they are sort of harmless because they just grub around in the past. But you know what historians are? They grub around in the past until they can understand the present so they can © Grand Valley State University �A Charismatic and Open Future Richard A. Rhem Page 4   determine the future. There’s not a historian alive who is an objective observer of what really happened, because most of the time we can’t really determine what really happened. So, there’s data back there. There’s a connection with concrete events, but the historian is one who weaves that data into a story. And that story becomes compelling. That story interprets the present and it shapes the future. This story was written sometime between 70 and 100. We are four decades, minimally, away from the event. The Jesus Movement has started with some considerable success already. It has permeated the ancient world, and it’s in crisis. The Church is always in crisis; it’s nothing new. The crisis is that the Jesus Movement starts out very understandably as a Jewish movement. Jesus was a Jew. Sorry to tell you, folks, Jesus wasn’t a Christian. I don’t think Jesus ever intended to be anything other than a Jew, a faithful son of Israel—the fulfillment and the blossoming and the culmination of all that marvelous tradition. So it is understandable, as well, that the first movement, the Jesus Movement, was a Jewish movement you could call People of the Way. In the story of Paul’s conversion, from Saul to Paul, in Acts 9:2, you’ll read that he went after the People of the Way. Acts 19:23: once again, when the talk in Ephesus was about some controversy, these are People of the Way. How do you characterize new movements? No one knows quite what to call them and so they were called People of the Way. So it’s a Jewish movement, those who believe that this Jesus of Nazareth was indeed God’s anointed one, God’s Messiah. It is a community in Jerusalem in which Jesus’ brother James becomes a dominant figure. But the intention, Luke tells us, was that this thing go in concentric circles out to the whole world and so it started in Jerusalem, a Jewish community, where it gets some opposition. There was a good solid Jew named Saul, who was on his way to persecute the People of the Way. Bingo, he receives a vision, a light from heaven, and he turns around—a dramatic conversation – and he becomes St. Paul, the apostle of Jesus Christ. Now, his vision entails a ministry beyond the limits of Israel. He begins to go out into the Roman Empire. He tells the story at the synagogue to the Jews first but, when he gets turned away there, he preaches in the marketplace to anybody who will listen. Before long there’s a community there: the cities in Galatia, Asia Minor, etc. Now there’s trouble brewing. This I think is what the Book of Acts is really about. It is not a bridge between the Gospels and Paul’s letters. It is attempting to be a bridge between the Apostle Paul, the apostle to the Gentiles or the nations, and James—the Lord Bishop of the First Reformed Church of Jerusalem. That’s the tension. You see, there were a limited number of Jews to evangelize in the world, but there was a whole world of Gentiles. And when the consistory met in Jerusalem at the First Jewish Christian Reformed Church, they said, “You know this fellow, Paul? If he keeps doing what he’s doing, saying that those Gentiles can be members © Grand Valley State University �A Charismatic and Open Future Richard A. Rhem Page 5   with us in the community of faith without first becoming Jews, the whole character of our church will be changed. It will no longer be like it has been. They don’t know our customs. They don’t know how to act. They don’t know the inside jokes of the family when they gather. They’ve got a lot of strange things about them. It doesn’t feel comfortable. How can we be a family when people are coming right out of all kinds of pagan practices and expecting to sit down at table with us?” Anybody with any insight could see that, if Paul was successful and the mission to the Gentiles should prosper, it was going to be a whole new ball game. There was sharp tension because the things that have been for us, the mediators of grace, the things that we have grown up with, the things that we feel in our depths without having to think intellectually about, those are precious to us. We don’t let those go easily and we don’t open ourselves up to that which might threaten that very easily. Well, poor Peter got caught in the crossfire between James and Paul. And what Luke does as an author, as a spinner of a literary tale, is to give us marvelous paradigms. The central paradigm, the hinge-point of the Book of Acts, is the story of Peter and Cornelius. We read it earlier together. Peter, kind of against his will, finds himself in a setting and doesn’t know what to do but to tell a story of Jesus—his ministry, his death, his resurrection. Bingo, the Spirit zaps these nonJewish listeners and Peter says, “I can’t believe this, but it would appear that God shows no favoritism, there’s no partiality with God.” So he says, “Go ahead, baptize them.” Well, it’s one thing to have a vision as Peter had, it’s one thing to have one’s concrete experience confirmed, the intuition, but it’s another thing to have to go back to headquarters. And he got it in the neck. They said, “We understand you had ham and eggs?” So Peter started to tell the story, step by step. Now folks, that isn’t just an interesting little tale. Today when I’m preaching the truth, which isn’t always the case, of course. (Laughter) But, preachers are like historians, they are also trying to understand the present in order to shape the future out of the facts of the past. That’s what was going on. So, this People of the Way, a Jewish movement, was developing a People of the Way, a Gentile movement. The People of the Way, Jewish movement, were able to be brought around to where they could see that this Way [involved more] than they first dreamed of. Unfortunately, not much of the leadership of the Jewish church at the time was able to do that 180-degree turn like Paul did, and like Peter did, and maybe the 110-degree turn that James did. James never quite came around, but he turned around enough to get in and stay in. But what happened is that a Jesus movement within Judaism began to get an identity and then it got connected to this Gentile movement of Jesus. Before long, even though these people were so close together, as history developed they separated because what happens in human groupings is that when there’s a lot at stake we need to © Grand Valley State University �A Charismatic and Open Future Richard A. Rhem Page 6   justify our separate existence. And we justify our separate existence over against the other. It works both ways. Before long the People of the Way were comprised of Jewish and Gentile people, but it becomes a separate movement from Israel, the womb that gave it birth. That Jesus movement was a charismatic movement, which means that it was a movement gifted by the Spirit. In the Christian church today we talk about certain charismatic churches. Well, I want to tell you the whole church is charismatic or it’s nothing. Now, in the whole church some groups come alive suddenly and they experience the power and presence of the Spirit, and they begin to sing and dance and stomp their feet. Then we say, “Oh, they are charismatics.” Well, so are we, although we’re kind of dull and boring. Because what was happening, what moved that Jesus Movement out, was the gust of the Spirit. As Luke tells the story in the Book of Acts, it is the risen Christ whose presence, not in flesh but in Spirit, whose power was still on—the power, the presence, everything that they had experienced with Jesus – was still there. It was within their community. It was a movement of the breath of God, the wind of God, the Spirit of God. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/b3336e016660cf125f204f20b8ac97ec.mp3 5bf932278e3edd7385616bf57b0067cc 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 III Series New Testament Series Scripture Text Acts 1:8, Acts 3:19, Acts 10:34, Acts 11 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-0-19950122 Date A point or period of time associated with an event in the lifecycle of the resource 1995-01-22 Title A name given to the resource The People of the Way: A Charismatic Community, An Open 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 January 22, 1995 entitled "The People of the Way: A Charismatic Community, An Open Future", as part of the series "New Testament Series", on the occasion of Epiphany III, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 1:8, Acts 3:19, Acts 10:34, Acts 11. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Followers of Jesus Historical Jesus Liturgical Calendar Spirit of God