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                    <text>Seeing is Believing
Text: Kings 6:17; John 14:9
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Epiphany II, January 16, 1994
Transcription of the spoken sermon

“...O Lord, open his eyes and let him see.”	&#13;  	&#13;  Kings	&#13;  6:17	&#13;  
“If you have seen me, you have seen the Father.”	&#13;  	&#13;  John	&#13;  14:9	&#13;  
	&#13;  
Popular folk wisdom says, "Seeing is believing." Is that your creed? Is that your
philosophy? Well, I dare say it is. It's really the way all of us operate, almost
inevitably. "Seeing is Believing." In other words, prove it to me, demonstrate it to
me, give me verification. They say all of us operate that way because we are all the
children of western civilization, of western culture. We are at the end of a couple
of centuries of scientific investigation and research in which the scientific method
has been perfected. It has yielded tremendous success, and given us
understanding. It has given us insight into unraveling the technological mysteries
of the universe. We are simply people, who through the very lens with which we
see reality, live and act and breathe and think as empiricists (a school of
philosophy named empiricism). Empiricism is simply a philosophy that says that
knowledge, truth, is derived only from sensory experience - what I can touch,
what I can taste, what I can hear, what I can see. Sensory experience is the access
to truth and to knowledge. Everything that is not reducible to sensory experience
is simply questionable. We are children of a philosophy that has trickled down to
the average person and has become now our shared common wisdom. That is the
way we operate. I don't want to deprecate that. Observe all the wonders of the
modem world that we enjoy. Look at the technological advances. Look at how life
has been transformed through the application of empirical research and that
philosophy: "Seeing is Believing."
There are those who observe the human scene who have said that we are at a
hinge point in the human story. We are at the end of that modern age, which is
characterized by the Enlightenment, by the Age of Reason. We are also at the end
of this age characterized by the scientific method, and by all of the technological
breakthroughs that we have witnessed in the last couple of centuries. We have
entered a Post Modem Age. The signs of that are the spiritual questing, the
evidence of the emptiness of soul and the yearning of the heart for something
© Grand Valley State University

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Richard A. Rhem

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more. The shadow side of the modem age, so splendid in its achievement, was the
implication that truth and reality were measured by the human mind, and that
human reason and human rationality decided the limits of what was true - and
what was real.
The great philosopher, the father of modem development of philosophy, Emanuel
Kant, has a book entitled Religion Within the Limits of Human Reason. You
cannot have religion within the limits of human reason. We know that now. We
have come up empty and are hungry. Our souls are starved and whenever that
happens there is a reaction. So we have New Age spirituality as it is called. Part of
it is very serious, part of it bizarre. These are indications that there are people
who are grasping at straws, groping for something beyond, something that breaks
the paradigm of the human rational, verifiable reality.
Two popular news magazines, Time Magazine and Newsweek Magazine,
December 27,1993, both featured stories on angels. They featured stories about
not only the historical and biblical conception of angels, but also how angels
appear in Judaism and Christianity, Islam, Buddhism, and Hinduism. People are
searching, and in both articles there are moving accounts of human encounters
with angels. One article relates angelical healing. Another article simply relates
how the appearance of one's guardian angel removed the fear of death, which still
followed two days later. And there were stories of people encountering a light that
sent heat, an energy, through their body that transformed them and gave them
peace.
People are hungry. In our present contemporary scene we see "angel" stores
opening for business. Publishers Weekly reported five hundred million copies of
books on angels sold in the recent past, and that five out of ten are on the Best
Seller List. We now see, not only angel stores, but angel newsletters, angel clubs,
angel seminars, etc.
Perhaps you remember John Westerhoff, who was here two years ago on the first
Sunday in Lent. John, a Christian educator and scholar, was interviewed by
authors the of the Time article. They asked him, "Why do some people see angels,
and some people don't?" He said, "It takes faith to perceive an angel. If you don't
believe, you won't see." You may say, "Hey, John, you just turned that whole
thing on its head! But it isn't "Seeing is Believing". Maybe there is a whole
dimension of reality where believing is seeing. That, of course, is the connection
with this season of the year, this Epiphany season.
An expert on angels will be here during the next hour at the Perspectives Class.
I'm not an expert on angels, but we see here a marvelous contemporary instance
of how there has been a shift in human consciousness. We are beginning to see
that the demand to see in order to believe is shipwrecked when it comes to our
longing for an encounter with God. We are beginning to see experiences of
transience, that sense of something or someone beyond us who touches us in
grace. Not "seeing is believing," but "believing is seeing." Epiphany is the season

© Grand Valley State University

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Richard A. Rhem

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of revelation. It is the season of the lifting of the curtain; the unveiling of
manifestation, if only for a moment. Epiphany is the lighting up of the landscape
of the mind in that moment in which one is transformed by the revelation; the
revelation that we need eyes to see - Epiphany Eyes.
Have you ever seen picture puzzles of lines and dots all over a page that look like
somebody's doodle pad until you studied it long enough, or got it just at the right
angle, when suddenly there is a human face or a tree, or a dog, or something else?
There is a pattern there. It means something to you. You looked at it before and
you saw nothing but lines and dots, and suddenly you look at it and you see an
artistic pattern, a configuration of meaning. The difference is not in the page, the
difference was in the perception. Epiphany Eyes enable you to see, - really see
what is there. This season of the year we celebrate "The Word became flesh." This
Word in flesh, whom we believe is Jesus, this One is the Light of the world. This
One is the Light that enlightens. In the face of Jesus we see into the heart of God.
But, for that to be so, we must know that in some cases "believing is seeing."
Wasn't that an interesting Old Testament story? Did you remember it? The one
about Elisha? Elisha, the prophet, was in trouble with the King of Syria because
he continued to send intelligence reports to the King of Israel. He constantly kept
the King of Israel out of the hands of the King of Syria, until the King of Syria
wanted to do something about it. He sent his troops to apprehend Elisha. When
Elisha's servant got up in the morning and saw the mountains surrounded with
the enemy troops, he said, "My master, alas, what shall we do?" Elisha said,
"Relax. Those who are for us are more than those who are against us." Then he
prayed that marvelous Epiphany prayer. "O Lord, open thy servant’s eyes that he
may see." The servant's eyes were opened and he saw the mountains ringed with
chariots of fire. As in all of that Old Testament historical writing you have the
historical core, richly embroidered with legendary material. What that story was
saying was at the core of Israel's faith. This story makes clear that decisions are
not made in Damascus or Babylon or in Persia, not even in Jerusalem. On that
grand stage of world history there is an invisible player. Finally there are angels
and spiritual powers, and there is a will of God and a purpose that is at work.
Elisha was simply giving testimony to his conviction that the ultimate power does
not lie in the hands of a Clinton or a Yeltsin, in Moscow or in Washington. In the
corridors of power there is still an invisible presence of one who transcends all.
There were chariots of fire surrounding God's people. What a beautiful image.
This is what Jesus was explicating to Philip. Philip needed the Epiphany prayer.
Philip just didn't get it. Philip was only the stooge for the rest of the disciples. If
you read the Gospel of Mark, you will find that those disciples never got it. It is
hard to find a bunch more dull than the disciples, particularly if you are reading
Mark's account. They never got it. Philip says, "Oh, that would be nice, just show
us the Father and we will be satisfied." Jesus said, "You just don't get it. I have
been with you all this time and you still don't get it. If you have seen me, you've
seen the Father."

© Grand Valley State University

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Richard A. Rhem

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Reflecting on that, I was reminded of the distant past at Hope College while
studying philosophy with G. Ivan Dykstra. For those of you Hope College lore, old
D. Ivan used to pace up and down, giving these marvelous philosophical lectures.
Once in a course on Kierkegaard, a Danish philosopher/theologian, we were
reading a little book called Philosophical Fragments, which talked about
"disciples at second hand." Do you know what disciples at second hand are? You
might say, "They are folks like you and me." Disciples at first hand would be Peter
and James and John, who could reach out and touch Jesus, ate with him, walked
with him. They told us about it. We hear about it. We are disciples at second
hand. Right? Wrong. Wrong. Dead wrong. Kierkegaard said that the disciples
that rubbed shoulders with him were disciples at second hand. They had no
advantage over you and me. Read the Gospels and you will see he was right. You
didn't bump into Jesus and say, "Oh, my God." There are all kinds of people who
bumped into Jesus and saw nothing. The two who walked all the way to Emmaus
brought Jesus into their house, and it was not until the breaking of bread that
their eyes were opened and they saw him. In other words, it was a gift. It was the
insight of faith. It was grace. "You've been with me so long, and you still don't
know. You haven't seen. You don't understand. You just don't get it." Kierkegaard
said, "You could have walked all day and not seen anything."
The disciples present were disciples at second hand until the disciple had an
Epiphany experience, which is as available to you and me today as it was to them
then. What happened to them then must happen to us today, and what happens
to us today had to happen to them then. It is not seeing that is believing, but it is
believing that is seeing. It is the opening of the eyes, the mystery that is always
there, but which we cannot perceive except we be graced with the eyes to see.
I am a child of my culture. I am a child of this age. I operate in the whole rest of
my life where "Seeing is Believing." Suddenly I come to this juncture, and
verification won't do it, proofs are not available, and I have to acknowledge that it
is believing that gives sight.
I have bought that philosophy all my life. I hate that about the Gospel. I would
love to be able to take somebody by the nap of the neck and rub his nose in it. I'd
like to be able to prove it, to demonstrate it, to verify it. I would like the facts!
This is so dangerous. How can I distinguish my responsible faith and my
commitment from some lollygagging person out in la-la land and some fantastic
imagery? I can't. How can I prove my faith? I can't. And I resist that. Believing is
the only channel open to that dimension of reality that transcends the space and
time world for which we are so well fitted. You can't verify it, and if you are
waiting to see it in order to believe it, you'll come to grief. If today you believe it
because somebody has proven it to you, you are in for trouble.
I deal with this subject because it is Epiphany, but also because in popular culture
today it is being dealt with. I told you about the Time Magazine and Newsweek
articles on angels. I have here the book, The Five Gospels (Matthew, Mark, Luke,

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Richard A. Rhem

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John and the Gospel of Thomas), which comes out of The Jesus Seminar. If you
were in my Wednesday night classes you would know I had a big book by John
Dominic Crossan, the Catholic scholar. Crossan has done research into the
historical Jesus. I also told you that books are coming off the press a mile a
minute on this subject. In this New Quest for the Historical Jesus, Crossan tried
to get through all the tradition and all the church baggage, to get down to the
historical core. The Jesus Seminar, of which Crossan was a part, attempted to do
the same. It began back in 1985, with scholars and clergy taking a second look at
the sayings of Jesus. Finally they have published this translation of the Gospel in
four colors. If they are certain Jesus said it, it is written in red; if they think Jesus
said it, it is written in pink. If they think he didn't say it, it is written in grey, and
if they know he didn't say it, it is written in black. (Laughter) The passage I read
this morning, that beautiful passage from John 14, (just in case you wondered) is
in black.
I show you this book because I say to you, if your faith rests upon the results of
historical criticism, you're in deep trouble. If you only believe because someone
has been able to prove it to you, you are in trouble. It seems as though when the
methods of historical research are honed, the skills and competence increase,
scholars learn from the errors of previous quests and they get down to the bare
bones facts.
I was studying peacefully in my loft when Nancy, my wife, came to me and
plopped this magazine down on my desk and said, "What do you think of that?"
The article, “Jesus Plain and Simple,” talks about three currently published
books. In one book John Dominic Crossan takes the huge thick book of research,
which I just showed you, and reduces it to a more popular, albeit revolutionary,
biography of Jesus. Nancy said, "In these couple of pages in Time (“Jesus Plain
and Simple”), you have a stripped down variety of Jesus. I don't like it." This
reminded me of another love of my life, my granddaughter, Stephanie. Some of
you were here on Christmas Eve, when I told you how Stephanie came to her
mother, Lynn, and said, "Tell me the truth, Mommy. Is Santa Claus real?" Now
that's a moment when you can't just say, "Oh sure, Honey." This was a little girl at
the edge of awakening, saying "Mommy, tell me the truth." So her mother told
her. Stephie got angry. She said, "Well, I'm going to believe it anyway!" Later that
night after Nancy had thrown the magazine on my desk she said to me, 'That stuff
doesn't bother you at all, does it?" I said, "No, it doesn't bother me at all. I have
known for a long time that my faith cannot rest on the uncertain consequences of
historical research. I do not see in order to believe. But I believe, and then I see."
I deal with this issue because it seems to me that I am accountable to you. You
ought to be able to look to me to talk about these things with you. The Five
Gospels has attracted quite a bit of press lately. I have here articles from The
Milwaukee Journal, The Detroit Free Press, and The Grand Rapids Press. I
could do as three pastors did in The Detroit Free Press and say that the Jesus

© Grand Valley State University

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Richard A. Rhem

Page 6	&#13;  

Seminar scholars are enemies of God, they are undercutting religion, but I won't.
They may be right. They may be wrong.
But the Jesus Seminar scholars are responsible and they are serious, and they are
carrying out their research and their gift and offering it to God and to us. By and
large I believe that is the case. Or I could just sidestep the subject and hope it
goes away, but some of you said to me at the door last week, "Did you read Time
Magazine? Help!" What I choose to do is use this as an occasion to say to you,
"Put your faith where it belongs. Recognize it as the gift of God, the God who
graces you with a spirit, who illumines you when you sing, 'Open our eyes Lord.
We would see Jesus.'"
I share this with you because it becomes a marvelous occasion in which to say to
you, "Don't seek proof and verification. We have done that too long. We have
spoken about the revelation of God as though somehow or other that happened
way back there. Then it was inspired and spoken, and now we have this
revelation. We don't have a revelation. There isn't a revelation, there is only a
God who reveals, here and now and continuously. This book (the Bible) is the
consequence of Epiphany experiences, when those who rubbed elbows with Jesus
and saw nothing had their eyes opened to see everything, and were able to
witness, as the gospel writer John witnessed Jesus - as the Way, the Truth, and
the Life. This book is the consequence of those who had an Epiphany experience,
and it was written down and told in order that it might become the occasion for
you and me to have an Epiphany moment now. My faith rests not in the verifiable
proof of historical research. It is the consequence of the illumination of my heart
and mind through the Spirit of God in this present moment. That is where it
rests. The scholars can continue to look at the foundations of the faith, and
rightly they should, because we claim that the revelation has occurred in the
midst of human history and in the arena of historical reality and, therefore, we
will always have that with us. Responsible people ought always to be checking
those things out. But when all is said and done, it is finally gift, grace, unveiling,
here and now.
Why do some see and others not see? I don't know. But I do know that there is a
sure promise in the Word of God, "If with all your heart you truly seek me, you
will also surely find me." And once I have been found, in the moment of finding I
will know a rest that will enable me to be un-settled. I can be un-settled without
losing ultimate trust and faith in the work that continues to go on because I know
finally it is not only seeing - that it is believing. Believing has its own eyes to see a
purpose and meaning that can give us the courage we need to seek God's way in
our present moment.
"Oh Lord, open thy servants’ eyes that they may see."

© Grand Valley State University

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                    <text>The Secret’s Out
Text: Isaiah 49:6; Ephesians 3:6
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Epiphany I, January 9, 1994
Transcription of the spoken sermon

"I will give you as a light to the nations, that my salvation may reach to the
ends of the earth.” Isaiah 49:6
..
“The Gentiles have become fellow heirs, members of the same body... through
the gospel." Ephesians 3:6

If someone says to you, "You Christian people really shouldn't celebrate the
festival of Christmas because it's a pagan festival rooted in ancient paganism,"
you could say, "That's right. We know it," and just blow them off. Well, don't do
that. Be gracious. Be matter-of-fact. On this Epiphany Sunday, or the Sunday
after Epiphany, we do celebrate what once was the pagan Festival of Light.
Originally, the birth of Jesus was celebrated on January 6. There is a long history
that I won't go into this morning, but eventually with Constantine, the emperor in
Rome, and the Roman calendar having the winter solstice at December 25 (that
point at which the sun is farthest from the equator when it stops going away, and
shortening the day when it is coming back and lengthening the day), the ancient
world celebrated the Festival of Light. In order to have the birth of Jesus
celebrated apart from the January 6 date, the ancient church began to celebrate
Christmas on December 25. And then, after the twelve days of Christmas, comes
a celebration of the visit of the magi on the 6th of January.
We have concocted this calendar. It bears no semblance to reality. We don't know
those dates, but in the ancient church and in the liturgical tradition of the church,
what we have done is celebrate what we believe, in a series of festivals. We believe
that "The word became flesh and dwelt among us." Mary had a baby and that
child was visited by shepherds and by those from the East, called wise men or
magi, and on this particular Sunday, the first Sunday after Epiphany, we
remember that the one who was born was the Light of the world. Epiphany. The
word means manifestation, and it is the celebration of revelation. It is the
celebration of the unveiling of God when the light of God shined into human
hearts. Epiphany is the season of revelation. From the visit of the magi, we have
the symbol of the star. And from the star we have the symbol of light.
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We celebrate at this time the fact that the light has come and shined into our
minds and hearts. We become illumined so that we behold the mystery of God that mystery that otherwise would be cut off from us. In Christian theology or
Christian doctrine we talk at the season of Epiphany about revelation because we
do not believe that God is at our disposal. God is not at the end of some human
syllogism in logic or some scientific investigation. God reveals God's self, and
Epiphany from the Greek word meaning manifestation celebrates the fact that
God has not left us in confusion or darkness, but God has made God's self known
to us. That is what we celebrate. Epiphany is about revelation - the sudden
brightness of the landscape of the mind or of a society or culture, when suddenly
someone or people together say, "Oh, I see—Oh, we see."
Colette and her teachers in our Worship Center have used the idea with the
children in the phrase "Epiphany Eyes." Epiphany Eyes are eyes that see through
or see something that was always there but not seen. It is a delight to hear a child
talk about Epiphany Eyes. It is seeing—really seeing that which before was not
seen at all. It is that sudden revelation—light dawns on one. One says, "Oh, I see.
Suddenly, I understand." With Epiphany Eyes, however, we need to be careful
that we don't identify the revelation with the eye, for truth is not in the eye of the
beholder. The Epiphany Eye is the instrument that is gifted by God to illumine, to
give understanding and knowledge. To be illumined by God is to be transformed
by God. Salvation is all about coming to dwell in the light of God's presence and
to experience that presence as reality. So we enter again into that season when we
worship and adore the God who has made the divine reality present to us. Now
we see. The Light has come.
Israel at its best understood that it was called by God, gathered by God to be the
instrument of light to the nations. In the original call to Abraham and Sarah, it
was not a call to the exclusion of the rest; it was a particular call to a particular
people on behalf of the rest. "In you all nations of the earth will be blessed." By
and large, Israel forgot that. By and large, Israel did not live up to being a beacon
light to the nations. But in the Hebrew Scriptures there are those universalistic
notes. I read one of them a moment ago, Isaiah 49, one of the servant poems in
that section of Isaiah's prophecy. The servant is called by God to bring light to the
nations, so God says, "My salvation may be experienced to earth's farthermost
bounds." There was that insight at that point at least in Israel's history through
this prophet or writer that the light of God—the light that had dawned on Israel—
was not to be put under a bushel, but was to be brought as a beacon to the nations
so that all people might celebrate in the light of the God who had created all
things. Most of the time Israel missed the point.
Paul (or Saul as he was called then), for example, narrow minded religious
fanatic—a real classic bigot, was on his way to Damascus to stamp out the
followers of The Way, when the Light dawned upon him and cast him to the
ground. He said, "Ah, I see. What would you have me do?" He became, in his own
understanding of God's calling, an apostle to the Gentiles. Or to translate that

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Greek word equally well (I prefer it) an apostle to the nations, for Gentiles were
simply all of those who weren't Jews. So, Paul understood himself as one called
an apostle, a sent one, to the nations. In this third chapter of Ephesians, which is
a fascinating passage really, Paul begins to say he is going to pray for the people
of Ephesus. But after the first dozen words, he interrupts himself to begin to talk
about this amazing thing. It takes him way down to verse fourteen to get back to
where he started in verse one. In the meantime there is a big parenthesis about
this light that has dawned. Paul, Jew, exclusivistic, an adversary of those who
were other, threatened by Jesus, ready to stamp out those followers, had an
Epiphany experience and become the apostle to the nations. In writing to a
congregation, which he founded, he is still all thrilled about this amazing, mindboggling revelation. He says, "The mystery was made known to me by revelation."
A little farther on he says,
"In former generations this mystery was not made known to humankind
that has been revealed to his holy apostles and prophets by the spirit, that
the Gentiles have become fellow heirs—are the members of the same body,
share in the promise of Christ through the Gospel."
Then he goes on with another paragraph. "The boundless riches of Christ be
made known through me to make everyone see what is the plan and the mystery
hidden for ages in God who created all things." He doesn't talk about God as
redeemer, he talks about God as creator, because he is talking about the first
principle, if you will; he's talking about the ground of all reality. He says, "The
amazing thing that I have discovered is that the creator of the cosmos has shined
light on all humankind." He said, "For generations this mystery was hidden. We
didn't understand it. But now, through me, by revelation of the spirit through
apostles and prophets— now we have a calling to announce to everyone: 'The
Light has come, and that God is the God of all people." That simply amazed Paul.
He was going his own way with intention and deliberateness and he got turned
around in his tracks and came back 180°. The Church has understood that
people, and therefore, the Christian movement has been a missionary movement.
In the historic Christian missionary movement, this has translated as, "The Light
has come and now salvation is available to all people, and if you will repent and
believe and be baptized and become part of the Christian movement, then you
become a Child of the Light. The historic Christian mission in the wake of this
amazing revelation has understood its calling to be Light to the nations, as the
servant in Isaiah's prophecy understood himself to be a Light to the nations - to
bring Good News to the whole world. The Great Commission says, "Go into all
the world and preach this Good News," and we have done it, proclaiming this as a
possibility. We have done the Christian mission in a kind of "if/then" basis: If you
will believe, if you will be baptized, if you will repent, if you will become one of us,
if you will turn around, change your life, then you are a Child of the Light

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I wonder though if there is not another way to understand that revelation to Paul,
that revelation that occurred through Jesus Christ, our Lord. I wonder if, rather
than offering salvation as a possibility, if we might not offer it as a reality, as an
accomplished fact. I wonder if the historic Christian mission had it right, in
understanding that the Light must be proclaimed and shared, bringing people
around into the Christian movement, or if the Christian movement might not
have been that privileged people upon whom the Light dawned who were called
to announce to all people that the Light indeed has come; that the Creator of the
heavens and the earth is the God of all humankind. I wonder if we might not have
gotten farther and made the world a more peaceful place, for we know that our
world is torn apart by partisan, sectarian, religious commitment. We know today,
a couple thousand years after Paul, that religion is perhaps the most dangerous
force afoot in our world. I wonder (Sometimes I think I have had an Epiphany),
rather than saying to all of those out there whose culture and religious
background and training and conditioning prepared them not all to receive that
Light as I have received it. I wonder if I would not do better simply to say to
them, "Relax, the Light has come and it shines on you as well." It seems to me
that that would be another way, legitimately, to understand the early writings of
the New Testament. Paul had to struggle against his own day, against that Jewish
opposition which saw itself as exclusively the people of God. When Paul wanted
to say those people can experience the grace of God without becoming Jews, they
said, "Oh no." Paul said, "Oh yes." Paul said,
"For us it is through Moses, but for them they don't have to come through
Moses. Don't lay on those people all of the structures and forms of our
Judaism. Let them come to God by grace alone."
Paul won the day at that time. I wonder if he were here in the year 1994, looking
at the world situation, seeing the great religions of the world - Islam, Judaism,
Christianity, the Eastern religions -I wonder if Paul might not have another
Epiphany experience. I wonder if he might not say, "Oh, I see, it is bigger than
ever I dreamed. God the creator of the heavens and the earth is the God of all
people, and while for me I see the light of God in the face of Jesus supremely, I
see that God honors the serious and sincere quests of all."
I think that's what the story of the Magi was about. These were Persians. In
tradition we call them "the three kings." They probably were astrologers, priestly
types. They studied the stars. They found the revelation of God in the heavenly
spheres. They saw a star one day. They had a yearning for God. They followed the
star. They were led to Jesus. They brought gifts. Traditionally again, we have
made them the first Christian converts, but as a matter of fact the story doesn't
say a word about that. It says they brought their gifts and went back to their old
country, no doubt rejoicing in the fact that the light of the star had led them to
this significant moment, celebrating the fact that those who truly seek God will
surely find God. Epiphany is about revelation, about suddenly saying, "Oh, I see."

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I received a letter from the Middle East Reformed Fellowship. This is a group that
broadcasts the Gospel into the Middle East. It is a three-page letter that says that
the communist threat is gone. Thank God, for forty years we had that enemy over
against whom we could define ourselves. But this letter in rather frightening
terms describes the new enemy. It is Islam. Now that the Soviet Union is
unraveled, these people are free and they are distributing the Koran, they are
rebuilding their mosques, and there is a revival of Islam. On the board are some
of my colleagues in this appeal. This appeal says send us money so we can
broadcast the Gospel because Islam is the enemy. There is a quote from the Wall
Street Journal, which says the onslaught of the modern world has kept the
Islamic people confused, humiliated, poor and intensely angry. They hate us with
an energy and fury that is beyond reason. This appeal invites me to join the
offensive. If I will send $50 for one year they will send me a bi-monthly report
called "An Intelligence Report." Do you catch the military parlance? There's a
holy war, folks. Christians are being called to holy war against this revival of
Islam. The threat that they speak of is a people who have been humiliated, robbed
of their human dignity, made fools of by the rest of the world, a people who are
furious, full of anger, ready for violence. I understand that. I should think that
they would be.
So, what will I do? Preach the Gospel to them quickly, make them Christians so I
can take away their anger and make the world safe? Or, if it is true that they are
full of anger, if they are furious, if they are humiliated, if they have been robbed of
their dignity, if the Islamic world is ready to rise up, might I not better go and
embrace them, they who worship more devoutly than I do the God of Abraham?
Might I not simply share with them the Light, that together we are children of the
Light, and that the creator of all is the God of us all who would have us all be
together in one human community. I want to tell you, when I read this stuff and
this is the stuff with which I might once have identified, I'll be honest with you,
when I read it I want to say, "How could I have ever believed that?"
It's kind of an Epiphany experience. I see it so differently now. I see that in the
Christmas miracle, God the Word that became flesh dwelt among us - Light came
into the world. The message was that God loves the world, that God is for people,
that God wants people to be in human community, and wherever there is that
hunger and yearning for God there will be a star that will appear, or an angel that
will sing. I want to stand in solidarity with all of my brothers and sisters however
they see the Light, because I know the Light is a Light that shines far more
brightly than my particular view of it. I know that Light transcends my
understanding. I know that Light is the Light of God who is a God who would
have that Light be for all nations.
Epiphany is about the dawning of Light in the darkness of this world—not the
aligning of people in adversarial camps, but the calling of people to a common
worship of the one true God. Ah, friends, the Light has come, the news is so good
it should set our feet to dancing and our tongues to singing. The wonderful thing

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about the Epiphany miracle is that not only was God manifest and the Word
made flesh, but the Light continues to shine in the darkness, in your darkness, in
that moment when there is deep yearning and longing within your soul. The
promise is the Light has dawned and the Light will shine, and grace will touch
your life, for God is with us.
You see, for long ages, Paul said that mystery wasn't known, but now the secret’s
out and it is a better secret than we've yet dared hope for. It is a dream of a God
who holds the whole world in his hand and lifts up the light in his countenance
on all those that lift their eyes in longing for the touch of grace. That's Good.

© Grand Valley State University

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

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

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

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

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

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

© Grand Valley State University

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                <text>Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/</text>
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            <description>A language of the resource</description>
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                <text>eng</text>
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                <text>Sound</text>
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            <name>Format</name>
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                <text>audio/mp3</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>A sermon given by Richard A. Rhem (Dick) on August 8, 1993 entitled "If God Sent the Rainbow, Who Sent the Flood?", on the occasion of Pentecost X, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 43:2.</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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