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                    <text>Freedom’s Gift: Grace
From the Lent sermon series: Freedom: Costly and Conflicted
Text: Isaiah 42:3; Luke 23:34
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent V, March 12, 1989
Transcription of the spoken sermon
He will not break a bruised reed, or snuff out a smoldering wick. Isaiah 42:3
Father, forgive them; they do not know what they are doing. Luke 23:34

Of all the remembrances of Jesus recorded in the Gospels, none is more startling
than the prayer of Jesus on the cross,
Father, forgive them, for they do not know what they are doing.
There is perhaps no other word or action of Jesus that so embodies his
understanding of God, of himself, of humankind. There is no clearer expression
of his freedom, freedom to live out his own truth, freedom for God and freedom
for others, than this prayer for the forgiveness of those who were crucifying him.
Father, forgive them... With these words, we are shocked into awareness of how
little we have learned the gospel and how poorly we have mediated the radical
grace of God. Father, forgive them... Words that contradict every natural impulse
of our being.
Jesus modeled out a magnificent freedom, a freedom that transcended outward
circumstances, enabling him to live a life of active love and grace rather than
anxious and hostile reaction. Impaled on a cruel Roman cross, he was yet free.
Taunted and spat upon and held in derision, he responded with grace, absorbing
the evil and not responding in kind, thus breaking the vicious cycle of vengeance.
Well, you say, but Jesus was different. Was he really? Is not the mystery of the
incarnation, of God-with-us-in-Jesus, the story of God present in a genuinely
human life? The freedom Jesus lived which issued in such grace was not some
“given” of divine nature. No, it was a freedom won, a freedom costly and
conflicted. To be sure, it was the result of his rootedness in God. Remember the
scene at his baptism -the voice from heaven claims him, the Spirit descends upon
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Richard A. Rhem

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him. This was, to be sure, God’s beloved Son. But, for all that, there was nothing
magic about the process of Jesus gaining a sense of identity and vision for
ministry.
In the Wilderness he struggled with the Tempter – what kind of ministry would
he carry out and how would he do it?
John the Baptist had designs for him. John hoped he would fulfill Malachi’s
prediction of the return of Elijah who would bring fire, the judgment of refining
fire, to the earth, signaling the end of the world, the damnation of the wicked and
the vindication of the righteous.
Jesus had to overcome the obstacle of John’s expectation.
Coming from the struggle in the wilderness, Jesus announced a ministry
patterned after the Servant of Isaiah - a ministry of healing and liberation and
Good News.
John was concerned and confused. He sent his disciples with the question, “Are
you the one who is to come, or should we look for another?”
Without argument or offense, Jesus simply pointed to his work. He went on to
affirm John and John’s ministry but it was also clear that he was saying, “John, I
am the one you were hoping for, but my mission is one of grace, not judgment.”
He announced his ministry of grace and healing in his hometown synagogue and
the radical grace far transcending the narrow exclusiveness of Jewish religion
was an offense to the hometown crowd. If John was confused, they were angry,
ready to lynch him on the spot.
But again, his inner strength and calm assurance rooted in God’s call enabled him
to move through the hostile crowd unharmed.
When the religious leaders called him mad, beside himself, his mother and
brothers set out to seize him and bring him home. But, once again, without anger
or breaking of relationship, he simply lived out of his own vision and truth and
said, “My mother and my brothers and my sisters are those who do the will of
God.”
The masterful freedom with which Jesus lived was costly and conflicted. He lived
out of an inner vision and thus was able to embody the grace of God in all
circumstances of his life.
The grace of God Jesus mediated is the only power for human transformation.
There are other ways and means of controlling and coercing human behavior, but
only grace as the active outflowing of God’s love really changes persons from the
inside out. This was what Jesus’ whole ministry was about - the promiscuous

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proclamation of the prodigal love and grace of God. The portrait of Jesus’
ministry in the Gospels makes that clear.
The Gospel portraits of Jesus portray the radical grace which was his hallmark.
Just after reporting the question of the imprisoned John and Jesus’ response,
Luke tells the story of the dinner party given by Simon, the Pharisee. Without
questioning Simon’s motivation in inviting Jesus, it is clear that he wanted to see
firsthand this teacher who was causing such a stir with his gracious ministry and
who seemed to have so little regard for the punctilious religious observances
which securely bound the sect of the Pharisees. Could Jesus really be a prophet?
Was he someone that must be taken seriously or was he just another upstart
itinerant preacher? He got his answer, but not as he expected. During dinner a
prostitute came in off the street because she learned Jesus was there. She
intended to anoint his feet with oil of myrrh, but her emotions overtook her and
she began to weep, her tears falling on Jesus’ feet. She wiped the tears with her
hair, kissing his feet and anointing them with the ointment – a scene of great
tenderness and deep emotion, but a scene hardly in place in Simon’s house or on
such an occasion.
Embarrassed though he was, the rules of hospitality must prevail. Simon endured
the scene. But at least his question about Jesus was answered. This was no
prophet for, if he were, he would have known the immoral character of this
woman and would hardly have tolerated such a display of bad taste. Jesus
surmised Simon’s surmisings and proceeded to tell a story of two debtors, one
owing a small amount and the other a large amount. They were alike, however, in
that neither one had anything with which to pay. The creditor therefore freely
forgave them both their debts. Jesus’ question to Simon, “Which one will love
him most,” was given the obvious response by Simon: “I should think the one
that was let off most.” Jesus said, “You are right,” and then proceeded to apply
the story to the present situation. Simon, Jesus pointed out, had been proper in
his behaviour but had failed to offer the kind of courtesy and care that bespoke
deep kindness and love.
The woman, however, had been a veritable gusher of emotion, revealing the
deepest level of love. The application was obvious: Simon had little sense of
gracious forgiveness; he loved little. But the woman whose sins were many had
experienced grace and, consequently, loved deeply.
Certainly Luke used this incident to illustrate Jesus’ ministry of grace and he set
it against the background of John’s question, “Are you the one or should we look
for another?” The story illustrates the vision of ministry Jesus was living out, a
ministry not of judgment but of grace, a ministry not to call the righteous, but
sinners to repentance. Luke is the evangelist who recorded Jesus’ inaugural
message in his hometown – a Good News message. Here he shows that ministry
in action, a ministry that offers grace and thus transforms human life. Jesus knew
that only grace transforms; only grace changes persons.

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Breathing the heady atmosphere of freedom that comes from surrender to the
gracious God, Jesus was able to mediate grace that transformed persons.
Whoever the woman was that wept over his feet, this was not the first time she
encountered him. Somewhere, sometime his words of grace had found their mark
in her soul. Perhaps he caught her eye or mediated grace in a touch that healed.
She knew the forgiveness of sins and her outburst of love was the consequence.
Jesus’ freedom in God enabled him to mediate grace.
But what is at stake is bigger than the transformation of persons; grace mediated
out of freedom alone can save the world. How tragic that the Church has never
been able to live by radical grace for very long. Throughout the history of the
Christian tradition there have appeared those who have glimpsed that grace,
experienced the freedom grace bestows and out of that freedom proclaimed the
grace of God in all its radicality. We think of Paul - the Pharisee who lived
blamelessly according to the legal prescriptions of Jewish religion until grace
broke upon him with all its liberating power, setting him free to announce the
Kingdom’s Good News. And Martin Luther’s experience of grace gave him the
inward strength and freedom to stand against the whole establishment of the
Christian Church much as Jesus did in his day.
Still, for the most part, the Church has fallen back into the bondage of religious
observance, legal prescription and self-righteous performance. There has been all
too little joyous celebration of Good News, all too much gloomy demand and
threatening coercion. The Church has not been a haven for the broken and
battered, the fearful, the guilty, the crippled and the captive. Too often, it has
crippled and cramped and burdened and broken. Rather than letting grace flow
in a mighty tide, the impression the religious community has made on the world
at large is one of self-righteousness, judgmental disgust and militant
condemnation.
Religion has bad press in the world and it has richly deserved it, for it has been
characterized by binding and breaking rather than by the commission of the
Servant of the Lord in whom Jesus found his identity and vocation. Isaiah speaks
of the Servant anointed with God’s Spirit who
... will not break a bruised reed, or snuff out a smouldering wick.
Rather, the Servant is called,
To open eyes that are blind,
to bring captives out of prison,
out of the dungeons where they lie in darkness.
Reflect for a moment on religion in these waning years of the twentieth century.
What a surprising phenomenon it is. With what resurgence it has stormed into
center stage. As the century opened, one might have thought that the classic
Protestant liberalism would alone survive, accommodated as it was to the

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dominant culture; there seemed only a narrow gap between enlightened Western
civilization and the Kingdom of God. Then the terrible disruption of violence and
war shattered the easy optimism of the liberal vision. Yet, near mid-century,
Dietrich Bonhoeffer could speak out of the chaos of a Nazi concentration camp of
“a world come of age.” But what do we see? An angry, militant fundamentalism
under various names, yet one in spirit, whether Christian, Jewish or Islamic.
In my mind it is not at all clear that the world is more endangered by the threat of
nuclear war than by the threat of zealous religion. It even seems more likely to me
that the next great human catastrophe will evolve from some form of religious
fanaticism than from a nuclear confrontation.
Let me remind you of the recent book by Charles Colson, Kingdom in Conflict,
where he imagines a scenario in which a fundamentalist Christian is elected
president and, because of his literal reading of certain Old Testament prophecies,
fails to act to stave off an attack by a fanatical right-wing group of Jews on the
Dome of the Rock - the sacred shrine of Islam in Jerusalem. It is an imagined
scenario, but highly conceivable.
Of course, the most obvious representative of the religion of coercion and legal
prescription is the Ayatollah Khomeni. I confessed in a previous message the
anger that rises in my being when I see the totalitarion grip he holds on the
masses and the vile hatred he breathes into their hearts. But the Ayatollah is only
a radical example of what religion always tends to be - controlling, coercing,
prescriptive, demanding, burdensome and binding. The Ayatollah has a book
from the prophet who got the word straight from God. In that sense he differs
little from the fundamentalist Jew or Christian. The book binds. Thus, when the
book says he who defames the prophet must be killed, Khomeni without qualm of
conscience says Salman Rushdie must die because his novel Satanic Verses
defames the prophet of Islam.
Is it any different than the established Judaism of Jesus’ day, which said we have
a law and according to that law, he must die?
It is all of a piece - all cut from the same cloth.
But, Jesus was free of the bondage of religion, free of the coercive legalism and
ritualism of the religious institution. Jesus was rooted in God and therefore free
from every human bondage and, in that freedom, mediated God’s grace to all
without condition - the grace alone that can bring redemption to a broken world
torn by ideological strife and religious hatred.
Rushdie must die, demands the Ayatollah. He defamed the prophet; kill him.
Protect your religion; protect your prophet; protect your God.
See Jesus on the cross in anguish experiencing the very worst hell that
humankind can create. As they mock him, taunt him, jeer and spit upon him, he

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prays. He prays out of the freedom of his own truth. He prays out of the vision of
his calling; he prays consistent with his whole ministry; he prays,
Father, forgive them...
For Jesus knows that it is grace alone that transforms persons; he knows it is only
grace lived out in freedom that can save the world from its own destruction.
Father, forgive them, he prays.
Father, forgive us.
Set us free to forgive – to be the agents of such grace in our world.

© Grand Valley State University

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                    <text>Freedom’s Stumbling Blocks: Uncritical Traditionalism
From the Lenten sermon series: Freedom: Costly and Conflicted
Text: Mark 3:21, 32; Luke 7:19
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent IV, March 5, 1989
Transcription of the prepared text
Jesus reveals God; in his face we see into the heart of God. But Jesus is a double
revelation; he is also the model of a fully human being. Jesus is the human person
according to which we are being shaped by the Spirit of God. Jesus thus reveals
who God is and what as human persons we are called to be. In our Lenten
reflections this year we are focusing on a central facet of Jesus’ person, the
magnificent freedom with which he lived. He knew who he was and what God
was calling him to do. As we saw in the first message in this series, Jesus had a
sense of identity and vision. He was a truly free person.
Jesus modeled out that freedom. Jesus calls us to grow into that freedom by the
liberating power of God. Not freedom understood as autonomy; rather, freedom
to live out of our own authentic being, freedom for God, freedom for others.
Such freedom is not won without great cost; it is not won without conflict.
Sometimes the stumbling blocks to authentic human freedom stem from those
closest to us; sometimes from the very relationship and association we might
suppose would seek to enable that freedom. Jesus encountered stumbling blocks
to freedom – as uncritical traditionalism that was no longer open to the
movement of God’s Spirit that creates freedom and calls persons to the
transforming newness of the Kingdom.
Jesus lived out of his own centered being – out of his sense of who he was and his
vision for the ministry to which God was calling him. That sense of identity and
vision came only after his own personal struggle. The Gospel writers make it very
clear that Jesus’ ministry flowed out of his call and empowering by God’s Spirit
experienced in connection with his baptism. The Gospels then record the
wilderness temptations – a portrayal of Jesus’ personal wrestling who he was and
what shape his ministry would take. We saw him last week as Luke portrayed
him, inaugurating his ministry in his hometown using the text from Isaiah:
The Spirit of the Lord is upon me because he has anointed me; he has sent
me to announce good news to the poor, to proclaim release for prisoners

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Richard A. Rhem

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and recovery of sight for the blind; to let the broken victims go free, to
proclaim the year of the Lord’s favor.
What at first seemed to be a successful sermon for this hometown boy turned out
to be a near disaster when the home town folds realized that Jesus’ vision of a
radical grace that reached far beyond the bounds of the Jewish people threatened
their supposed special coziness with God.
Jesus was undeterred. He carried on a ministry of healing and liberation. His
teaching was full of grace and his deeds were gracious deeds restoring persons to
health and wholeness. He announced the Good News of the Kingdom and offered
forgiveness to all.
The Galilean ministry caused quite a stir. The word was out: a great prophet was
present. God’s care was being manifest for God’s people. That is what Luke
reports in the verse preceding our lesson. It would seem that Jesus was well on
his way. He had a great future. Wouldn’t everyone rejoice and celebrate such an
obviously God-graced person?
Well, we already know the answer to that question – no, everybody would not
celebrate that gracious, liberating ministry. The ordinary folk rejoiced, praised
God, and experienced the freeing words and deeds of Jesus. But it was soon clear
that Jesus would be strongly opposed by various groups. How would he react?
How would he respond? Would he be able to maintain the vision, living out of
that center rooted in God’s call and empowering? In a word – would Jesus live
out his freedom or would he be detoured by the stumbling blocks cast in his way?
We have already noted in the first message of the series that John the Baptist was
troubled by the reports of Jesus’ ministry. He sent two of his disciples to Jesus to
ask,
Are you the one who is to come or are we to expect some other?
That must have been a tough question for Jesus. John had baptized Jesus. John
had pointed to him as the mighty one who had been promised. The Fourth Gospel
tells of an earlier Judean ministry of Jesus at the Jordan near where John’s
ministry was carried out. It is reasonable to assume that John had been a model
for Jesus and had impressed a model of ministry on Jesus – a model taken from
the prophet Malachi:
Look, I am sending my messenger who will clear a path before me.
Suddenly the Lord whom you seek will come to his temple; the messenger
of the covenant. …Who can endure the day of his coming? Who can stand
firm when he appears? He is like a refiner’s fire….Malachi 3: 1-2
John was a serious preacher of righteousness who pronounced the judgment of
God on the evil and darkness and unrighteousness of the world. John longed for

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God to call history to a halt, to vindicate the righteous and damn the wicked.
John hoped Jesus would bring the fire of God’s judgment on the earth. Instead,
he heard of Jesus’ healings and grace. His question arose from the confusion he
experienced when the program of God’s Kingdom did not fit his expectations.
Jesus affirmed John. John was a true prophet of God and an honest preacher of
righteousness. But John failed to sense the marvelous inbreaking of God’s grace
because he was so certain that he knew what God’s next move must be.
Jesus demonstrated his freedom in his response to John. He did not argue or
debate. He respectfully announced, “Go tell John what you have seen and heard.”
There was no breaking of relationship – at least on Jesus’ part. He distinguished
his own ministry from John’s, his own understanding of what God was doing
from John’s expectations. But he affirmed John. He honored John.
Jesus demonstrated real strength. He remained true to his vision, to the shape
of ministry he discovered – not in Malachi as John had suggested, but in Isaiah. I
don’t suppose that was easy. If John were his mentor; if John, the elder prophet
of God, was recognized by Jesus as a faithful servant of God, it must have been
difficult to follow a line quite at odds with John’s viewpoint.
Jesus demonstrated freedom and maturity – the ability to be his own person, to
differentiate himself from his mentor but to maintain relationship. That was not
easy, especially because of the high esteem in which he held John.
I wonder if Jesus’ response caused John to review his conception of the tradition
critically. I hope so. Otherwise he robbed himself of the very great comfort and
joy he might have experienced.
The lesson from Mark’s Gospel tells of the negative response of Jesus’ own
religious leaders and his own family. Here too the rejection comes after Mark has
recounted the powerful ministry of Jesus, healing, exorcising the demonic, and
announcing forgiveness freely to all.
The religious leaders representing the established religion of Israel decided he
was demon-possessed. They claimed his power was of the evil one. Jesus refuted
their accusation and warned them of the peril of refusing to acknowledge the
power of God at work in his healing ministry of grace.
Here he stands against the traditionalism of the Jewish religion. We need not
demonstrate how he shattered the accepted practices and understandings of his
day. He manifested a freedom from the bondage of religious customs, rituals and
rules that had become a heavy burden binding the human spirit.
His response to the religious establishment is not moderate and affirming as is
the case of John. The religious leaders angered Jesus – not because they opposed

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him, per se, but because he knew they had distorted the intention of God as
revealed in the Scriptures and had bound the human spirit, crushed the soul of
the people, making religion a burden to be borne rather than a power to liberate.
Jesus had courage. It did not take the establishment log to sense that Jesus was a
real threat to their institutions, their positions of power and prestige, their
religious customs by which they controlled the people. And it certainly did not
take Jesus long to recognize that he was in a serious conflict that could well end
in his death.
I wonder if he ever considered giving it up and going back to the family business.
I wonder if the anger he felt, which manifested itself when, for example, he
routed the money changers out of the Temple, sometimes alternated with honest
fear, a sense of despair at the entrenched blindness of his own religious leaders.
That he struggled to the very end we are told. Yet it would seem that he did not
look back nor did he question the vision, his sense of identity and his sense of
mission.
It takes a deeply grounded freedom to set oneself over against one’s own
tradition. Over the years most of you have come to Christ Community from
somewhere. You have joined because you believed in the vision, the tone quality
of grace, the ambience of freedom. But, for all who have come, there are folk who
have been similarly drawn but, in the final analysis, could not break out of a
deeply rooted tradition – even when they sensed something seriously distorted or
missing. The promise to conform, to accommodate, to compromise with is very
powerful indeed. Jesus took on his whole significant national, cultural, religious
world and broke free of its uncritical traditionalism.
I think it may have been more difficult to distance himself from John than from
the Temple crowd. But I suspect that most difficult of all was the differentiation
of himself from his own family. In Mark 3:21 we read that his family, hearing the
reports of his ministry, “set out to take charge of him; for people were saying that
he was out of his mind.” That is the NEB translation. The RSV has “his friends”
but the NEB is correct here and we can see that if we go to verse 31:
Then his mother and his brothers arrived, and remaining outside sent in a
message asking him to come out to them.
Do you get the picture? Do you sense the kind of pressure this must have put on
Jesus? I suppose we will all feel this scene in terms of our own family
relationships but, even for those whose families are quite “laid back,” it must be
obvious that this was the crucial test of freedom. And if you happen to be
fortunate enough to be part of a tight-knit family and extended family, can’t you
sense a knotting in your stomach?

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Stop to think about it: the whole mission of Jesus might have been derailed by a
well-meaning mother. Can’t you just hear Mary saying to her other boys, “We’re
just going to go over there and bring that boy home. He’s making a fool of himself
and embarrassing the family.”
The word in Greek to describe what they were saying about Jesus means “beside
oneself,” “to stand outside of,” to be “eccentric”– that is, to be “off center” or as
the word is translated “out of his mind.” And the word used to describe their
intention means literally they set out to seize him. Mary was serious! She wanted
her boy home!
We read that he was told his mother and brothers were outside wanting to see
him and his response was
Who is my mother? Who are my brothers?
His eyes sweeping the room, he must have gestured as he replied,
Here are my mother and my brothers. Whoever does the will of God is my
brother, my sister, my mother.
To be able so to respond in that situation evidenced a freedom few of us will ever
attain. Put yourself into the situation. Sit where May was sitting.
What thoughts and feelings must have pulsated within her being! What do you
suppose she said to her other sons? What would you have said?
We have all been children growing up and outgrowing our parental home and
many of us have been parents experiencing our children outgrow our oversight. It
is not easy. It is often fraught with tension, not seldom laced with pain. Had you
been Mary, would you have been able to let go, commit to God, return home
without your son? Love, honor, respect: these are things required of a son or
daughter. But finally every son and daughter must fine their own center of being,
envision their own truth and respond to the call of God that comes to them.
That is where we see again the freedom of Jesus. He differentiated himself from
his family but never broke with the family, never broke relationship.
In the Atlantic, September 1988, there is an extended essay introducing the
family system theory, which, unlike psychoanalysis, sees human beings as
persons in a situation of interlocking relationships rather than as autonomous
psychological entities. The article is entitled “Chronic Anxiety and Defining a
Self”– a title which speaks volumes and gives a clue to what is set forth, namely,
that a failure adequately to differentiate oneself from the network of relationship
given one in the family structure results in chronic anxiety. An unhealthy
emotionality in family relationships results in chronic anxiety where the self is
not well defined. The rebel, on the other hand, is a highly reactive person whose

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self is also inadequately developed. He operates in opposition to parents and
others.
Jesus did not argue with John’s disciples as he responded to John’s question.
Jesus confronted the distortion of the truth of God as he encountered it in the
religious leadership of his day because of the damage it did not the people who
should have been helped and healed. Over against his family he simply did not
respond at the point of their total misunderstanding. Reason would not have
worked anyway. Mary was afraid and defensive for her son over against the word
being spread and she was embarrassed.
I am happy one word of Jesus from the cross was an expression of care for his
mother. It shows he never cut himself off from his family. But neither did he deny
his own truth and vision simply to pacify them when they were caught in a
traditionalism that blocked their coming into the spaciousness of God’s new
movement. Isn’t it good to know that Mary was part of the post-Easter
community praying for the Spirit and James, Jesus’ brother, became spiritual
head of the Jerusalem church? Of course, James remained a rather conservative
law/righteousness person. Yet it was he who was able to provide the compromise
at the Jerusalem Council recorded in Acts 15 that bridged the gulf separating Paul
and the Gentile mission and the strongly Jewish Christian contingent centered in
Jerusalem.
Jesus is a model of magnificent freedom He lived it out and in his life we can see
the beauty of an authentic life lived out of its own identity and vision – out of its
own center and truth. The secret lay in Jesus’ rootedness in God. Being rooted in
God Jesus was free over against every form of human bondage. In the words of
the hymn writer,
Make me a captive, Lord;
Then I shall be free.
Only when one is free, in possession of one’s life because that life is anchored in
God, does one have a life to give away. This is what concerns me about so much
religious posture. So much of the religious establishment in all forms of religion
bind people, imprison, weigh down, manipulate and thusly control. There is so
much “group think” encouraged by religious leadership.
Jesus established his being and vision over against the powerful pull of
traditionalism and Jesus calls us to freedom as well.

© Grand Valley State University

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                  <text>Richard A. Rhem Collection</text>
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                  <text>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.&#13;
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514"&gt;Richard A. Rhem papers (KII-01)&lt;/a&gt;</text>
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                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives.</text>
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                  <text>Kaufman Interfaith Institute</text>
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                  <text>1981-2014</text>
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              <text>Epiphany IV</text>
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                <text>Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/</text>
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                <text>A sermon given by Richard A. Rhem (Dick) on January 29, 1989 entitled "Until You are Mature in Christ", on the occasion of Epiphany IV, at Christ Community Church, Spring Lake, MI. Scripture references: Colossians 1:27-28.</text>
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