40 24 1045 https://digitalcollections.library.gvsu.edu/files/original/27bba0304f3435074b352f3b2e7f9e5c.mp3 8cfd062d9aa53c79ab2e19b643c09071 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 Scripture Text Psalm 34:18, II Corinthians 12:9 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-0-19870125 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-25 Title A name given to the resource What a Friend We Have in Jesus Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound 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 25, 1987 entitled "What a Friend We Have in Jesus", on the occasion of Epiphany III, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 34:18, II Corinthians 12:9. 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/73bcbcff0c694e4a78d76b3685075f55.mp3 ea0ace3691c9cc1427f1a05b10d188ea https://digitalcollections.library.gvsu.edu/files/original/7a10edce973ae95b1a87853834f0bf3c.pdf 2ae4a2b011edb36d54983b4229ea6326 PDF Text Text How Do You Respond When Truth Dawns on You? Text: Isaiah 49:6; Luke 2:32, 34-35 Richard A. Rhem Christ Community Church Spring Lake, Michigan Epiphany, January 18, 1987 Transcription of the spoken sermon …I will make you a light to the nations, to be my salvation to earth’s fartherest bounds. Isaiah 49:6 …a light that will be a revelation to the heathen… Luke 2:32 …This child is destined to be a sign which men reject…many in Israel will stand or fall because of him…the secret thoughts of many will be laid bare. Luke 2:3435 How do you respond when Truth dawns upon you? That is the question posed by the title of the message. The question needs some explaining. "When Truth dawns upon you," already says something about my understanding of how we come to a knowledge of Truth – insight into the deepest levels of Truth, the Truth about our identity and destiny, about the world and history, about God as a "given." It is given in a moment of unveiling when Truth shows itself. The deepest Truth is Truth of revelation. This is not to disparage or denigrate patient experimentation, exploration and research; it is only to affirm that the secret of deepest mysteries of life, of the world and God are not at the conclusion of a mathematical computation nor a logical syllogism; rather, in a flash of insight, the Truth shows itself. Thus, I ask about Truth dawning. I ask also about response to Truth; how do we respond to the Truth that shows itself, manifests itself? Do we yield to it, allowing ourselves to be changed by it? Do we resist it? Deny it? Close ourselves against it? The question arises in this season of Epiphany. God is manifest in our world; we have seen the light of revelation of the glory of God in the face of Jesus Christ. © Grand Valley State University   �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 2   The Prophet understood that God would bring the light of truth to the world. He understood that Israel had been the "place" of revelation and also that it was Israel's role to be the Servant of the Lord to bring light to the nations. The universalism present already in the call of Abraham would be effected – through the Servant of the Lord – Israel and, specifically, one who would arise from Israel. Reflect for a moment. Advent - Coming. The Lord's coming. The Prophet sensed the Kingdom was dawning in the release of the Exiles. Comfort ye, comfort ye, my people. You who bring Zion good news, up with you to the mountaintop; …cry to the cities of Judah, your God is here. Last week we heard that beautiful word from Isaiah 42: Here is my servant, whom I uphold, my chosen one in whom I delight. …He will not break a bruised reed, or snuff out a smouldering wick…I have formed you, and appointed you to be a light to all peoples, a beacon for the nations… The Old Testament Lesson repeats the Servant's calling — I will make you a light to the nations, to be my salvation to earth’s fartherest bound. Israel lived in expectation of One who would come, who would bring salvation to the nation and to the nations. Christmas - the birth of the Promised One - a Saviour; good news of a great joy to all people. The Light shines in the darkness for the Word becomes flesh, full of grace and Truth. Epiphany - unveiling, manifestation, revelation; Light has come into the world. Jesus said, "I am the Light of the world." Now, the question is how will we respond? The Gospels tell us that the presence of the Light elicits a double reaction: some receive the light with joy and find salvation; some resist the light and miss God's gracious gift. Already in the Nativity stories we are forewarned that the response to this child will be mixed. Matthew recorded that as we saw last week; the wise men stopped at Herod's Court to inquire where the child was born whose star they had seen. Herod's © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 3   response was not joy that the Earth had received the gift of a child who would be a King. Rather, he searched for the child to destroy it and, failing to find it, slaughtered all male children two years old and under. Hostility already at the beginning! The Wise Men worshiped; Herod murdered. Luke gives us a shadow of foreboding at the beginning, as well. Old Simeon, a devout and trusting servant of God, was waiting for that dramatic movement through which God would redeem His people and bring light to the world. As the child was brought to the Temple, the Spirit nudged old Simeon. He took the child in his arms and uttered those familiar and beautiful words. Now lettest thou thy servant depart in peace … for mine eyes have seen thy salvation … a light for revelation to the Gentiles, and for glory to thy people Israel. A beautiful response, indeed. Simeon had prayed and waited and one day, holding the child, the truth dawned on him. He embraced the child and embraced the Truth. But Simeon had more to say; he went on to say, Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against … that the thoughts out of many hearts may be revealed. A sign spoken against, a sign of contradiction. This child would elicit a double response: some would fall, some rise. Epiphany is a season that reminds us that God is manifest in the world -that He came to us in Jesus Christ, whose birth we celebrated so recently and whose passion and death we will be all too soon remembering. Epiphany is a bridge period in which we recognize the presence in our world of Truth and light and move from the joyful celebration of its dawning to the awful remembrance when we did our best to douse the light by killing the one in whom it dawned. It is that sobering reality that we confront in this message. We are always placed before the choice to walk in the light or to choose the darkness. I have a book on my desk entitled, Jesus, Inspiring and Disturbing Presence. We have been celebrating the inspiring side of the equation, the joy, the hope, the love that came to us in Jesus. But, there is the other side – the call to decision, the call to repentance, the call to die to self and follow Jesus in the life of service and sacrifice. © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 4   Jesus is not an interesting figure of the past; he is very much the present, living Lord. In the Atlantic Monthly of December, 1986, there is a lengthy essay entitled, "Who Do Men Say That I Am?" It is a superb summary of the understanding of Jesus through the centuries. David Tracy, theologian at the University of Chicago, is quoted as saying that more has been written about Jesus in the last twenty years than in the previous two thousand. "Jesus is very much a figure of discussion and controversy in our present world and the followers of Jesus to the extent that they are true to what came to expression in him will be at the center of controversy in the world." He is absolutely right. Our world is not through with Jesus. It is very easy for us to slip into a mode of thinking that Jesus is a figure of the past. Christmas with all of the beautiful pageantry, and all the sentimentality that arises in our hearts, sometimes veils from our eyes the reality of the living Jesus, the living Lord in our world today. And, as a matter of fact, Jesus Christ continues to be the linchpin of history, and the very center of our world. John said of him, “The light shines in the darkness and the darkness has never overcome it.” But the darkness has never ceased trying to overcome it. Matthew tipped us off in the very beginning, just like Luke. He told about the worship of the Magi. And in that he saw the coming of the Gentiles to the light of Christ, but in the course of that narrative, he recorded the stop in Herod’s Court, and Herod’s fear and paranoia and Herod’s slaughter of the innocent children. In an effort to wipe out this child whose birth was announced with a star. So, at the very beginning of the gospel, there were already foreshadowings of that which is to come. We are warned by both Matthew and Luke in the very nativity stories that this child will be a source of contradiction in the world: that there is something in Jesus that will cut against the grain of this world, that there is something in Jesus that will encounter us and confront us and judge us, that there is something in Jesus that will call us to die in order to be made new and to follow him as his disciple. It is not all sweetness and light! There is violence, there is darkness, there is the hostility against the light already in the gospel narrative of his birth. And so I ask you this morning, on this second Sunday of Epiphany, the light that shines in our world: How do you respond when truth dawns upon you? What difference does it make in your life that Jesus has come? What difference does it make in your living, that you claim to be a disciple of Jesus Christ? How are you different? What decisions do you make and what transformation has occurred because you follow Jesus? That’s the question of Epiphany. For it is one thing to celebrate the presence of the Light and it is another thing to ask ourselves how seriously we walk in the Light. Our world is not done with Jesus Christ. And, as those who claim him as Savior and have pledged to follow him as Lord, let me ask you. How do you respond when light dawns on you? Well, let me ask it this way. When is the last time you © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 5   had a new thought? When is the last time you found yourself confronted with an insight that challenged a long-held conviction? How long has it been since in the presence of Jesus Christ or contemplating who he is and what his word says, that you have changed an opinion, that you have altered an attitude, that you have found your lifestyle modified by the fact that the light has dawned upon us? Our world is not yet done with Jesus Christ. And it is one thing to believe in Him; it is another to follow Him! It is one thing to have a kind of intellectual assent to the fact that he lived and died and maybe rose again. It is another thing to have him be the pattern of our living and to pattern our living in the light of who he was and what he calls us to be. Our world is not yet done with Jesus Christ. He is still the center and he is still full of controversy and he is still full of contradiction. If we have not found our lives contradicted by Jesus, we can be sure that we have not heard the gospel. We have a way in this twentieth century, in this affluent America, in this Christian church, we have a way of domesticating the gospel, of taking the sharpness off the corners, and of trivializing the message. We forget the radicality of the things that Jesus stood for. It is not easy to be a twentieth-century American and to follow Jesus. Much easier, I believe, to have been a peasant in Palestine, much easier to follow Jesus if one is disinvested, disenfranchised, if one is oppressed, if one has no vested interest in anything, if one has no place to go but up. Then it is not hard to forsake everything and follow Jesus. But how does one follow Jesus when one is a member of western civilization, of American culture, of the most affluent society the world has ever known? The most educated, the most sophisticated, the most resourceful, technically and scientifically most advanced? What does one do in a society like this when one is called to follow Jesus? What does one do when one is confronted by Jesus and contradicted by Jesus, when that contradiction and confrontation run against the grain of everything that is American value, that is western value, that is Christian value. The moment there is a nation, it becomes institutional. The moment there’s a church, it becomes institutional. The moment there is any kind of structuring in society, we get institutionalization and as soon as there is institutionalization we all have our vested interests and in maintaining the status quo. It’s true of our government. And we ought not be too hard on our leaders. They are people just like us. And what are they trying to do? They’re trying to do the same thing that Herod was trying to do. In the Pentagon and the Reagan Administration: messing around with Iran and Iraq, meddling around in South America, fiddling around in South Africa – what are we trying to do? We are trying to maintain the balance of power; we are trying to preserve the edge of power; we are trying to preserve the place of preeminence. And after all, isn’t that why we elect our officials: in order to keep the American way of life, in order to keep the economy booming, in order to keep the military strong enough so that we’ll be invulnerable to attack? What do we expect of our leaders if not that? Do we not charge our President with the necessity of enforcing the Constitution? © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 6   And it’s not only in the state; it’s in the church as well. As soon as the church becomes an institution, then we are more concerned about the perpetuation and the preservation of the institution than we are the questions of truth or obedience. And that comes right down to the local level and comes right down to the local congregation and it comes right down to Christ Community Church. And do we make our response in terms of what is a responsible obedience to following Jesus or do we make our decision in terms of what is good and enhancing for the institution? And it comes, of course, right down into our personal lives. Not so much what we believe, but the extent to which our belief alters the way we live. There is a structure of belief which we all have and profess and then there is an operational level of belief – that upon which we function. And we function most of the time in terms of self-interest, in terms of vested interest. In terms of our own wellbeing and our own welfare. And that’s human and that’s natural, but every once in a while we need to step back and say, Jesus: sign of contradiction. Jesus: sign spoken against. Jesus, what does it mean to follow you today in America in 1987, in Grand Haven in Spring Lake, in comfortable western Michigan, where nature smiles for seven miles. What does it mean, Jesus, what difference does it make because I belong to you? In all of my relationships, all of my business, all of my pleasure, light has dawned upon the world. How do we respond to the fact that Light has dawned? The world is not done with Jesus. More has been written in the last 20 years than in the previous 2000. Jesus is still very much living Lord and he proclaimed a kingdom and has a salvation to bring to earth’s fartherest bounds. The church is not to be some little backwater ghetto. It is not simply to be a cozy little community of people who are weak and who still need God in order to get by. The church is that revolutionary group gathered around that revolutionary person whose radicality in the midst of human society got him crucified. Tomorrow Martin Luther King’s birthday was celebrated. I repent that while he was leading the civil rights movement, I did not pray for him. I think I was rather irritated by him. When he spoke out against the VietnamWar, when it was unpatriotic to do so, I’m sorry I was not prophetic enough to understand and to lend my voice. And when I read his sermons and speeches I know that they were inspired by Jesus, who was always against the oppressor and always to set the oppressed free. Last year the Catholic bishops came out with a paper on nuclear disarmament. You may agree or you may disagree with their conclusions, if you follow Jesus, you can not question that church leaders – all Christians – have an imperative to address themselves to an issue which has brought the whole human race, for which God intends salvation, into jeopardy. This year the bishops come out with a paper on economic policy. You may think they’re wild; you may think they’re in left field; you may question their conclusions, but you may not question that the church of Jesus Christ and those who lead in Jesus’ name have a right and a responsibility to address the economy in order to ensure that there is some measure of justice in this world. Jesus was revolutionary – not in terms of the zealots who wanted © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 7   simply to throw off the Roman yoke, and who would have come in with their own regime which would have been just as oppressive – but Jesus was revolutionary in that he stood against everything that seems to drive the human spirit. Jesus was the one who said if you want to live then you must die. Jesus was the one who said love your enemies, pray for your enemies, pray for those who despitefully use you. Funny man, funny man! Strange person! He is like a knot that will not be dissolved in the middle of the human family. And those who follow him may not be simply a comfortable community who use God for their own tranquility. Those who follow Jesus are called to be a community of people who are as radical and as revolutionary, who can never adopt any political platform, who can never be at ease with any creed or confession, who can never give absolute loyalty to any state or to any church because they are a people who will give ultimate allegiance to God alone, following Jesus. No matter what the price. Can you remember the last time in the presence of Jesus you ever changed your mind? Has a prejudice ever melted away? Has an opinion ever been altered? Has a conviction ever been changed because you held it up in the light of his face and felt judged and repented and experienced the liberation, the freedom that is the consequence of the Truth? I’m afraid for most of us our religion is a cultural matter. For most of us God is one to be used and religion is for comfort. I have a book on my desk that says, Jesus: Inspiring and Disturbing Presence. Oh, inspiring to be sure, inspiring to be sure – and disturbing. Because to follow him, to be faced with a decision and to ask what would Jesus do, is a very radical thing to do. I don’t do it very well. I repent and pray that I may follow him. Let us pray. Lord Jesus you said you came into the world not to condemn the world but that the world through you might be saved. Then the gospel record goes on to say that this is the condemnation: that light has come into the world and men love darkness rather than light. God forgive us. And enable us by your grace to rise up and follow the light where ever it may lead, following in the master’s steps, Jesus Christ our Lord, through whom we pray. Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Epiphany II Scripture Text Isaiah 49:6, Luke 2:32, 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-0-19870118 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-18 Title A name given to the resource How Do You Respond When Truth Dawns On You? 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 18, 1987 entitled "How Do You Respond When Truth Dawns On You?", on the occasion of Epiphany II, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 49:6, Luke 2:32, 34-35. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Epiphany Followers of Jesus Light Radical Truth of Jesus Revelation Servant of the Lord Universal Grace https://digitalcollections.library.gvsu.edu/files/original/ea6dd4bfb2d82c245e31c4da70202c21.mp3 3c43fc499233ec205f5f1c251a8ac34d 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 I Scripture Text Isaiah 42:6, Matthew 2:2, John 8:12 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-0-19870111 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-11 Title A name given to the resource Following the Star: Living Out the Vision 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 11, 1987 entitled "Following the Star: Living Out the Vision", on the occasion of Epiphany I, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 42:6, Matthew 2:2, John 8:12. 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/cc683672d489b1d8a22bf5f74bd796e4.mp3 1ede0a2155f35506c45ab5e2ebce0b3f https://digitalcollections.library.gvsu.edu/files/original/b19cdda82c25c9e6be51e28fbffbea31.pdf 4d5272f8180d4b2f608406923ce18dcb PDF Text Text Loving is Living Without Fear Text: Luke 1:30; Matthew 1:20; Luke 2:10; I John 4:18 Richard A. Rhem Christ Community Church Spring Lake, Michigan January 4, 1987 Transcription of the spoken sermon ... Do not be afraid, Mary for you have found favor with God. Luke 1:30 ... Joseph ... do not be afraid to take Mary home with you as your wife... Matthew 1:20 And the angel said to them [the shepherds), "Be not afraid; for behold I bring you good news of a great joy ..." Luke. 2:10 There is no room for fear in love; perfect love banishes fear. I John 4:18 If we did a little word association game and we were looking for pairs of opposites, and I said "black," you would probably say, "white," and if I said "hot," you would say, "cold," and if I said "war," you'd say, "peace," and if I said "love," you'd say, "hate." And you would be wrong. Love and hate seem like a pair of opposites, but when you really stop to think about it, it's not really love and hate, but love and fear. That's an insight which has been brought to light by a psychiatrist named Gerald Jampolsky. He shared that on the Hour of Power, and it was an insight that Bob Schuller appreciated so much that he got to know Jerry Jampolsky and last year, in March, when we were on Maui at a theological conference with Bob Schuller, Jerry was there. I must say that he lives his creed. He's written a little book, Love Is Letting Go Of Fear. It's a simple book; it's almost a simplistic book. It has cartoon characters and bold-type declarations that one can memorize, but in spite of the fact that it seems like an elementary treatment, he does have hold of something, and there is a profound truth there. He has had, in his own experience, life transformation through the insight. On reflection, I got to thinking, "Well, Jerry, you're not so smart. The Apostle John in the First Century said that a long tine ago!" He said there's no room for fear in love. Perfect love banishes fear. And so, what has been rediscovered in our day is simply an old truth, and, as a matter of fact, it's at the very heart of the Gospel; it is at the very root of what God has done for us at Christmas in the incarnation of the Word, in © Grand Valley State University   �Loving is Living Without Fear Richard A. Rhem Page 2   the revelation of His glory in the face of Jesus Christ. The Christmas message, at its very core, says that loving is living without fear. Love and fear, according to John, are mutually exclusive. Love and fear cannot coexist in the same heart. Well, I suppose our hearts are always living in a balance of love and fear, but to the extent that we are loving, we are not fearing, and to the extent that we are fearing, we are not loving. And the battle is to get hold of the insight of Christmas and begin to love and not fear. Loving is living without fear, and that is a life-transforming truth if we'd ever let it grip our souls. We do have some control over the ingredients of our minds and the stuff of our life. We can make some conscious and deliberate choices, and those conscious and deliberate choices can be made, for a Christian, on the basis of a foundation of truth rooted in the Gospel, rooted in the Christmas Gospel. John says the greatest reality is that God is love. It is repeated over again in that fourth chapter - God is love. God is love. The ultimate reality is love. At the heart and center of things is love. Reality, history, human experience, the transcendent ground of everything is not love, among other things - it is love. That's John's grasp of the truth that he discovered in Jesus Christ. God is love. And so, when he says that there is no room for fear in love, but rather that perfect love casts out fear, he is giving a very practical prescription for living and that prescription can really transform our human experience. At the heart and center of reality there is love, and he says that love came to manifestation. If you want next week's word, Epiphany, the word is in this text. God showed or God manifested His love to us in that He sent His son. Jesus was the gift of God by which he signaled to the world that He is love. The Gospel of Jesus is the good news that the heart of God is the heart of love, and that the great, basic, ultimate, final, supreme reality of everything, of human life and of the world and of the whole of the cosmic scope of things is love. That's the Christmas message. The Christmas message is meant to enable us to live with love and to be done with fear. That is very, very elemental; it speaks to the root of our problem. God displayed love that casts out fear. I was rather surprised as I began to think about the story, this wonderful Christmas story that we've just lived through again. Mary gets a marvelous announcement from Gabriel. I suppose it would strike fear into one's heart. Gabriel's words to Mary were, "Mary, fear not. Fear not. Don't worry about the fact that you're engaged and the marriage hasn't been consummated. Don't worry about what the community will say. Don't worry about the fact that you might lose Joseph and lose everything and have all your dreams shattered." Easy to say, Good Old Gabriel - "Don't be afraid." But that was his word, because that was Mary's problem. It's always our problem. We're always afraid. Who knows what this new year will bring? Sometimes we grow anxious. How will our new business do? How about the new practice we've just started? How about the new relationship we've just established? How about the new child in our home, or © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 3   grandchild? What about all the scary possibilities of this new year, in this world that is going with such a whirl, on its way, always teetering on the brink of disaster? Fear fills the human heart. "Don't be afraid, Mary." And then, there's Joseph. Joseph is a decent sort of person. What will he do? Will he be willing to risk being made the laughingstock of the community? Will he expose Mary to that ridicule? Will he be so put off and offended at Mary? "Yeah, sure, Mary, a dove. I know, a dove." The angel comes and says, "Joseph, don't be afraid. Don't be afraid to take Mary." He would be afraid. Who wouldn't be afraid? And so the Word of God always has to come through His angelic messenger. "Don't be afraid." And then this marvelous event is broadcast to the world, brought personally to shepherds. Good News! And what did the angels have to say? "Don't be afraid. Fear not. Good news of a great joy that shall be to all people. Settle down. Calm yourselves. Don't be afraid." It must be that there is something intrinsic, something at the very core of our being; there is something about being human that makes us react to life with fear. It's very elemental. It's a very primitive response to life. I suppose it's because of our connection with the whole animal kingdom, our connectedness with all of Creation, that survival instinct. Did you ever watch a bird in the grass looking for a worm, cocking its head, listening? I'm never sure if it's listening for a worm rattling down in the clay, or whether it's cocking its head to see if I have a slingshot in my hand. I think it's always worried about a BB gun. Here, there, all over the place. A parable of a human being. Always looking around for the next threat, the next attack. Life is viewed as threatening, and people's relationship is often viewed as an attack, and we live our lives in an adversarial environment with others. Always feeling that we have something to protect, something to hold onto, something to possess, something to guard. Fear is a very primitive human response. So, all of our lives we go about being afraid and interpreting the behavior of others as an attack. And it happens all over the place. Did you ever go in for a nice meal in a restaurant and the waitress begins by spilling your ice water over the table, pours hot coffee down your back, and snarls, "What do you want?" And you've just come in, expecting a pleasant evening with a waiter to be at your service, and he turns out to be grouchy, and so you say to the people with you, "Well, I'll fix him. We'll give him a little tip." (Don't leave out the tip completely, because then the waiter will interpret that as though you forgot to leave a tip.) Leave a quarter when it should have been a tendollar bill. That will get the message across. Then he'll know that I am saying to him that I am displeased with the service. And, of course, that will make his day, won't it? And maybe the man's wife was just laid off with the prospect of unemployment for months. Maybe his son was just taken to the Emergency Room, having been struck down with an automobile. Maybe he is about to go in for emergency surgery with a bleeding ulcer that's about to burst in the next two © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 4   or three hours, and maybe you were able to add to all the anxiety that will bring it to a head. We do it to each other all the time. Never stop to ask, "Why? Wow, that person must be struggling with something." Rather, we say, "Who do you think you are? And I'll fix you. I'll get my own back." And so, we get this adversarial kind of relationship going, static sparks between us, and we go around through life like a bull in a china shop, we go around causing sparks to fly all over, and sparks fly all over the landscape. What does it do to us? It leaves us more deeply entrenched than ever before in that which has shackled us and gripped our spirit. The pall of darkness is heavier; the loneliness, the isolation is more extreme. And the reaction of fear and anger is all the more intense. We do that to each other, and it's one thing when we do that to each other, but we do it also as peoples and as clans and as ethnic groups and as races and as nations, so that the whole world, the whole human story is a violent story of action and reaction, charge and counter charge. Attack and fearful response, and attack again. There must be something deep down in us that causes us to respond with fear – basic insecurity that makes us go through life always interpreting everything as an attack to which we, out of fear, respond in anger. Attack and anger and attack and anger and the static grows and the sparks grow and the conflagration explodes on the earth. Now, God wants to get through to us. Why don't you do what would be so obvious to do, God, for rebellious subjects like we are? Why don't you come in and clobber us? Why don't you come in with a 2 by 4 to get our attention, beat us over the head? Why don't you come in as the King of Kings and the Lord of Lords, with angel hosts and flashing lights and great power? Why don't you climb on a bulldozer and move through history? Get our attention! Show us who we are! Put us in our place! Well, that's what He decided to do. But He figured, if He did it that way, He'd make us more of what we were already. Oh, He could get our attention. He could make us cower in the corner. He could probably even get our grudging conformity to His will, but it would be full of hostility. It would be full of anger. And it would be the kind of relationship that is characterized by coercion and manipulation. Well, He had a problem, didn't He? So, He decided to come in the vulnerability of a child. Because what He really wanted was not our subservience. What He really wanted was not our obedience, not our cowering, groveling before the presence of His glory. What He wanted us to do was look Him in the face so that He could say to us, "All I am is love, and I love you." So that we might be able to look Him in the face and say, "I love You, too." And how do you get that kind of thing going? You only get that kind of thing going when you take the risk of vulnerability. So there he lies in a cradle, in a child, in all of the harmless vulnerability of a child there's the Lord of glory, there's the everlasting God, the Prince of Peace. And you can handle Him and you can run roughshod over Him and you can put Him up © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 5   on a cross and do away with Him. But He'll have the last word – it's Love. And every once in a while – out of our intense fear and anger that frequently lashes out from us, at various times or inappropriately – every once in a while, somebody looks up and says, "Why am I fighting and full of anger if God is Love?" Every once in a while, somebody gets disarmed by love. That really is what Christmas is all about. God is love. He didn't write that in the sky. John says, "In this the love of God is manifested in that He sent His son." Then John says, "Beloved, if God so loved us..." Well, obviously, again, in our human understanding of things, we know the concluding clause will be, "We ought to love God," because we expect that love will be responded to with love. If God loves us, we love God. How neat. We can go through life with this nice, personal relationship with God and create Hell the rest of the time. But that's not what John says. "Beloved, if God so loved us, we ought to love one another." Isn't that amazing? The Gospel is radical. The word "radical" comes from the root, "radix," which means "root." God addressed the root of our problem at Christmas. The root of our problem is that we're insecure and we're afraid, and so we live always on the attack, interpreting everything as threat, and we create Hell on earth. The Gospel is the radical solution to the human dilemma. The Gospel is God's move into the vulnerability of a child by which He signals to us, "I am love. Be not afraid." Loving, is living without fear, because there is no room for fear in love; perfect love casts out fear. Every once in a while somebody wakes up to that radical story and says, "Wow," and finds the hostility and the anger melt away and life absolutely transformed. One set free - free from fear, free to love. That is a radical message. That is the Christmas message. That is the truth, and in a moment like this, if one could just be grasped by it, it could change one's life. One could go out for dinner and get illserved and smile at the person and give them a gentle touch, and leave a large tip and turn their life upside down. They'll tell you that this won't work. This won't work in Washington, of course. Nor in Moscow. Or Beijing. It won't work in Geneva. It won't work at City Hall. It won't work at the boardrooms of industry. Well, as a matter of fact, it really won't work anywhere without the possibility of one being taken advantage of, made a fool of, maybe even crucified. So, it probably won't work. But, to be honest, nothing else works; we only compound the problems: fear, threat, anger, attack, leaving all parties more deeply entrenched in fear. Nice going, God. We're going to try it on our own. We've got a couple more techniques up our sleeve. But, to be honest, what we need is a miracle of love. I wonder if it would work. I am, on the first Sunday of 1987, going to make a public pledge to try it, intentionally, in that little circle of my life. I invite you to join me, for loving is living without fear. And I suspect that's really living. © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 6   Let us pray. Father, forgive us for all of the common sense rationalization of our failure to live the Gospel. Release us from our fears. Help us to hear Your word, "Be not afraid." Enable us to respond to Your love by loving. Through Jesus Christ, our Lord. Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Christmastide II Scripture Text Luke 1:30, 2:10, Matt. 1:20, I John 4:18 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-0-19870104 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-04 Title A name given to the resource Loving is Living Without Fear 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 4, 1987 entitled "Loving is Living Without Fear", on the occasion of Christmastide II, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 1:30, 2:10, Matt. 1:20, I John 4:18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Fear God is Love Incarnation Love at the Core of Reality Transforming Love https://digitalcollections.library.gvsu.edu/files/original/c4cff612e54c93ba0711cdd172b303be.mp3 e561b4ff1b83fd14cfe09fd49b8114ea 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 New Years Eve Scripture Text Psalm 42:11, Romans 8:25 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-0-19861231 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-31 Title A name given to the resource Hope Beyond All Circumstance 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 December 31, 1986 entitled "Hope Beyond All Circumstance", on the occasion of New Years Eve, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 42:11, Romans 8:25. 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/1b1ec3354e3a3a2cf443ae47924809a0.mp3 de66e831f2c87ff04086f82852345e91 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Christmastide I Scripture Text Luke 2:10 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-0-19861228 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-28 Title A name given to the resource Joy: As Far as the Curse is Found 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 December 28, 1986 entitled "Joy: As Far as the Curse is Found", on the occasion of Christmastide I, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 2:10. 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/06f7ccf120d914d0e47752dd3e355644.mp3 6be2c5e04c4628fb9c8e6202e7499ef5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent IV Scripture Text Isaiah 9:6, Luke 2:7, Mark 10:15 Location The location of the interview Christ Community Church, Spring Lake, MI References Henry Nouwen, Reaching Out, Out of Solitude 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-0-19861221 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-21 Title A name given to the resource The Child - A Sign of the Kingdom 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 December 21, 1986 entitled "The Child - A Sign of the Kingdom ", on the occasion of Advent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 9:6, Luke 2:7, Mark 10:15. 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/3beaea8e4177efca51fe3639d4e03cd7.mp3 a9b639ee202efa59b3154fd63d5dfc03 https://digitalcollections.library.gvsu.edu/files/original/a2b89b74740616688e08cc3d9836e321.pdf 8c031b1a084e9e240797f7a092ca06c1 PDF Text Text The Hopes and Fears of All the Years Text: Isaiah 7:14; Matthew 1:23 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent, December 14, 1986 Transcription of the spoken sermon …Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel. Isaiah 7:14 …his name shall be called Immanuel (which means God with us). Matthew 1:23 The great Boston preacher of the 19th Century, Phillips Brooks, wrote the carol, "O Little Town of Bethlehem," in 1868 for the children of his parish to sing in their Sunday School Christmas program. It has become a favorite. It was as I was reflecting on the course of the Christian era over centuries past that the phrase from Brooks' carol came to mind The hopes and fears of all the years are met in thee tonight. In that small Judean village a child was born and the carol's author sensed well the biblical witness regarding that birth; it was the pivot point of history. Hopes and fears - a rather good description of the alternating moods of our lives, our corporate existence in the community of nations, our family life, our individual lives. Living in hope of some desired event or resolution; living in fear of some dread result. The hopes and fears of all the years came to sharp focus in Bethlehem: The hope that life has purpose and meaning, that it is going somewhere, that our toil and tears, our suffering and sadness will not be to no avail, ending in emptiness or nothingness. Fearing that we may not hold on, that our best efforts and worst sins may end in a morass of meaninglessness. Tracing the history of Western Civilization from the sixth and seventh centuries to the present has been an interesting and helpful study. One cannot help but sense the ebb and flow of historical tides; one cannot help but realize how shortsighted we are in our quick reaction to events of the immediate present. No doubt © Grand Valley State University   �The Hopes and Fears of All the Years Richard A. Rhem Page 2   that is exaggerated in our day because of the instant news coverage of everything that happens around the globe. There is such a bombardment of facts and opinions fastened on the immediate that one gets a skewed sense of things. There is little historical perspective and sober reflection on the larger patterns of history. We get a sense of the super importance of the present and we are overly impressed with one moment on the canvas of history. We lose the sense of being linked in the larger chain of beings and we lose perspective on that which ultimately matters. NBC may be the first to scoop the events breaking in Washington, but they were not there in Bethlehem. If they had been, you can bet their camera would have been at Herod's court or Jerusalem and Tom Brokaw would probably have remained in Rome at the Imperial residence. Yet in the dark stillness of Bethlehem streets the hopes and fears of all the years were focused. It was not an easy world then. It was in quite as much turmoil then as now. That part of the world has been an open wound on the earth's surface for centuries. Rome was the occupying force. The period of history is part of the Pax Romana, the Roman peace; it was, however, a peace enforced by Roman legions, an enforced peace - certainly not the biblical shalom. Herod was the puppet ruler by the grace of Rome and he was jealous for his power and the perpetuation of his kingdom. Paranoia broke out with a vengeance following the visit of the Magi who spoke of the appearance of a star which foretold the birth of royalty. Male children two years and under were massacred by Herod's order just in case it might be true that one had been born who would lay claim to Herod's throne. Can you imagine the brutality of that world? Can you imagine the fears with which a mother raised a child in that time? Yet even in that brutal age with no press corps to keep a monarch honest, there were serious, reflective spirits who yearned for something better - hopes were present even in the world of pagan Rome. Hans Küng reports that In the year 42 or 41 before Jesus' birth, at the beginning of the fifteenth year of grievous civil war following on the murder of Caesar, the Roman poet Virgil in his famous Fourth Eclogue announced the birth of a world savior. Was this an expression of hope in Caesar's great nephew and adopted son, Octavius and his house? In any case, when Octavius finally returned to Rome in the year 29, as sole ruler, after the victory over Antony and Cleopatra, his first official act was to close the temple of Janus, the double-faced god of war. And "Augustus divi Felius" – "son of the divine one" (of Caesar elevated after his death to be a state god), translated in the Greek East as "Son of God" – did everything possible to realize the hopes nourished by Virgil of © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 3   the Utopia of an imminent reign of peace; Pax Romana, Pax Augusta, sealed with the consecration of the gigantic Ara Paces Augustae, the Augustan altar of peace, in the year 9 B.C.. In the same year (according to the famous inscription found in 1890 in Priene in Asia Minor and later elsewhere) the "gospel" (evangelion, "good news") of the birthday of the "Saviour" and "God" who had now appeared - Caesar Augustus - was proclaimed in the East to the whole world: the savior who had brought to the broken world new life, happiness, peace, fulfillment of ancestral hopes, salvation. (On Being a Christian, p. 438) Was not that ancient world as weary as our own of the interminable conflict, war, suffering and death that has been history's hallmark from the beginning? In Isaiah's time it was little different than our own. The Old Testament lesson reports the international crisis, the intrigue, the maneuvering for position that occurred in the Eighth Century B.C. The year was 734 B.C. On the world horizon, a great Empire was forming and its massive power was becoming a threat to all its neighboring peoples. That empire was Assyria, whose King was Tiglath-Pileser. The smaller neighboring peoples began to confer together. If they united, perhaps they could resist the Assyrian power. There was Syria whose capital was Damascus and whose King was Rezin. There was Israel, the Northern Kingdom, whose capital was Samaria and whose King was Pekah. They formed an alliance and urged their neighbor to the South, Judah, whose King was Ahaz, to join with them. But Ahaz was not ready to join. He, too, knew Assyria was growing in might and influence, but he feared that joining such an alliance would provoke the Assyrians and goad them into an attack. Thus, he rejected the offer of Israel and Syria who, in turn, felt they could ill afford to have their southern flank exposed and decided, consequently, that they would move forcibly against Judah and put a puppet king on the throne. They marched against Jerusalem and King Ahaz and his people tumbled. Jerusalem was besieged and Ahaz was terrified. It seemed he had but two options — yield and join the alliance against Assyria, or appeal directly to Tiglath-Pileser, the Assyrian King, which would make him a vassal of Assyria. A third option never occurred to him: to stand firm and trust God. That, however, was precisely the counsel of the prophet Isaiah. God's word through the prophet was: Be on your guard, keep calm; do not be frightened or unmanned by these two smoldering stumps of firewood… (Isaiah 7:4) © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 4   Although they were determined to bring Jerusalem to its knees, the prophet's word was clear: This shall not happen now, and never shall… Have firm faith, or you will not stand firm. (7:96). Ahaz was a practical man. Talk of standing firm and trusting God was foreign to him. He did not really want to hear Isaiah's word. And so God's word came a second time. This time Isaiah went a step further, offering a sign if the King desired. Ask the Lord your God for a sign, from lowest scheol or from highest heaven. (7:11) And the world lives under a cloud of fear, driven to the brink of hopelessness, yet always hoping, as well, that some conference or summit might yet produce peace on earth. Isaiah's word to Ahaz was trust God for, beyond Damascus and Samaria and Assyria, beyond the kings and rulers of the earth, the Sovereign of history is working His purposes out. And as a sign that that is indeed the case, a child will be born and named Immanuel. That sign was not lost on Matthew reporting the birth narrative of Jesus. In Matthew's narrative of the birth of Jesus, he cites this Isaiah passage, seeing the child Jesus as the ultimate expression of the truth that God is with us. After telling of Joseph's dream in which he was told of Mary's child, Matthew writes: All this happened in order to fulfill what the Lord declared through the prophet: The virgin will conceive and bear a son, and he shall be called Emmanuel, a name which means ‘God is with us.’ Isaiah's statement did not say anything about a virgin bearing a child. The Hebrew word for virgin was not used and the word used refers to a young woman of marriageable age. Matthew definitely uses the passage to support a virginal birth, but he adds that. It is not in Isaiah. It is not our purpose in this message to deal with the question of the Virgin Birth, but I only point out here that in the Old Testament context there is no reference to a virgin birth. The sign is a child of natural birth whose presence points to the presence of God; whose name says it: Immanuel, God with us. And this is important for Matthew, too. If you stop to think about it, Jesus was named Jesus, not Immanuel. Jesus means Saviour. His name was sign-ificant. But Matthew is not concerned that he was not specifically named Immanuel, but only that he be understood as being a sign of God's presence. © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 5   If a child born in Judah in the days of King Ahaz sign-ified God with us, then Matthew says the final and fullest sign of that truth has occurred in the birth of the child Jesus. Matthew wrote a Gospel. That is, Matthew wrote Good News. The Good News is that God is with his people. The Gospel is the story of God's action for his people in Jesus. The Gospel begins with his birth - Immanuel. The Gospel ends with Jesus' word, "I am with you always, to the end of time." That is no coincidence. Matthew brackets the good news with the fundamental truth of God's presence with his people. A child is born whose sign-ificance is "God is with us." The child grows, becomes a man, proclaims the Kingdom, is crucified, resurrected and leaves our spacetime world with the words his name sign-ified, "I am with you always." (Matt. 28:20). Ahaz was not interested. The fact was he did not believe in the preserving power of God. But he did not want to admit that and so he covered up his unbelief with a clever bit of false piety. He said, No, I will not put the Lord to the test by asking for a sign. (7:12) Isaiah was not fooled by this apparent piety about not putting God to the test. Rather, he was exasperated. He set the record straight: Listen, House of David, are you not content to wear out men’s patience? Must you also wear out the patience of my God? Therefore the Lord Himself shall give you a sign. (7: 13-14) And herewith comes the familiar promise associated so indelibly in our minds with the much later birth of Jesus. A young woman is with child, and she will bear a son and will call him Immanuel. (7:14b) In Hebrew that name means "God with us." Who bore the child and who the child was, we do not know. A Jewish tradition says the child was born to Ahaz's wife and was Hezekiah, Ahaz's son, who succeeded him. That, however, is not important. The point of the sign is simply this; a child would soon be born and before that child was weaned or in a period of two to three years, the Syrian and Israelite powers that were presently ringing Jerusalem would themselves be decimated and destroyed. Because of his lack of faith, Ahaz would not enjoy peace and prosperity, but at least at this juncture, Jerusalem and Judah would be spared. The hostile nations would come to misfortune. They need not be feared. © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 6   And every time Ahaz looked on the child he would be reminded that the God Who is for His people is the God Who is with His people. That is the Gospel; that is good news. Ahaz rejected the sign. He followed his own judgment, which was disastrous. He appealed to Tiglath-Pileser and the Assyrian King happily responded, moved in and reduced Judah to a vassal state. Isaiah denounced the action and predicted that Ahaz had opened the floodgates to an Assyrian takeover, which, indeed, he had. Such is the historical context in which Isaiah's word about the sign of a child whose name was Immanuel was spoken. We could change the names of the nations and the leaders and we might be reading the history of the late twentieth century. The Iranian Arms Deal has filled our news for a month now. Only short years after the devastation worked by the fundamentalist revolution in Iran, we are negotiating with Khomeini. Israel, whose existence is not granted by the Arab powers, becomes the middle man in a game of international intrigue that siphons off the profits of arms sale to an adversary to support a revolution in Central America. Our administration argues the necessity of such negotiation because Iran is so crucial in the larger chess game between the super powers whose nuclear arsenals are aimed at each other. We celebrate another Advent. We live in a world with good cause for fear - more cause than Ahaz or even Phillips Brooks dreamed of; we live in a world whose technology has been perfected to a point where we can explode this planet. Yet we are a people of hope. Our world has been the recipient of a sign, the sign of a child whose sign-ificance is "God with us." We live in hope because we trust in God. In God, not in Washington, or Moscow, or Geneva. We do not despise the efforts of world leaders; we rather encourage their efforts and pray for their success. Yet, we know the world has not changed much. Still pride of nation, lust for power, drivenness of ego despoils the world. No human solution will save us; we need the intervention of God. In the sign of a child we have the assurance of his presence with us. He has come to us; He will come to us in history's consummation; He is with us. How we wish God would mount a bulldozer and flatten every obstacle and remove every obstruction to his Kingdom purposes. But that is not his way. He comes with all the force of a hint, with rumor of angels, with the vulnerability of a child. © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 7   It is Advent again. It is not easy to believe. Yet the choice confronts us: Will we live in hope, keeping the vision, or, in bleak despair? Will we give in to fear, to bitterness and cynicism? Advent is a season to lift up our eyes, to await with expectation the coming of the God Who came to us in a child and promises a day when every knee will bow and every tongue confess that the child has become the Lord, the Sovereign of Nations, the Prince of Peace. Emmanuel – God with us – the promise of God coming to us, the promise of a day when the Kingdom of this world will become the Kingdom of our God and of his Christ. Even so, come, Lord 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 Advent III Scripture Text Isaiah 7: 14, Matthew 1:23 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-0-19861214 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-14 Title A name given to the resource The Hopes and Fears of All the Years Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 14, 1986 entitled "The Hopes and Fears of All the Years", on the occasion of Advent III, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 7: 14, Matthew 1:23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Advent Birth of Jesus History of Israel Hope Meaning Presence of God Prophet War https://digitalcollections.library.gvsu.edu/files/original/3da42e40db011119c88cd9f2c256bc06.mp3 3ae2ec1de6b29dc4254513c3e48b23b0 https://digitalcollections.library.gvsu.edu/files/original/d46dcd58140ad682bd27813bbcaab207.pdf 3d60e7959b62e04bf93f9f443c72d12e PDF Text Text Advent Hope: Jesus Will Bring Us All Together Again Text: I Thessalonians 4: 14; 5: 9-10 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent II, December 7, 1986 Transcription of the spoken sermon My soul doth magnify the, Lord. Our Advent hope is that deep assurance in our heart that Jesus Christ will bring us all together again. The biblical word is clear that our hope is sure, that we shall be redeemed, not only in this our present life, but through death into life eternal. We shall be together with the Lord. Not only together with the Lord, one to one, but all together, all together with the Lord – all together in the brightness of His eternal presence. That is the Christian hope; that is the Advent hope. Paul brings together very intimately the relationship of the coming again of Jesus and the realization of that final hope of the Christian Church. In this Letter to the Thessalonians, which was perhaps the earliest letter that we have from Paul, we have him dealing to a great extent with the coming again of Jesus. Paul must have gone through that ancient world with such passion and intensity focused on the event of Jesus, his life, his death, his resurrection, and his coming again, that he put his hearers on tinder hooks, as it were. He got his congregation to sit on the edge of their seats, to catch their breath, and to study the skies to wait for a rift in the clouds and the appearance of Jesus Christ. We know that, after writing this first letter, which must have reflected what he had preached to them, he had to write them a second letter which said to them, "Now wait a minute. It's good to get excited about these things, but a real part of life is also business as usual. So, don't quit your jobs, don't file for your Social Security, don't collect your pensions yet, don't take that world cruise on your life insurance. Keep working and waiting and watching and be alert. Jesus is coming, but in the meantime, be responsible and be active in your Christian life." He had to write to them to correct a sense of expectancy that was causing them to let go in the immediate expectation of all of this to happen. Paul didn't know what was going to happen, and he didn't know when it was going to happen - he simply believed that something would happen that would involve the appearance of Jesus who had been here, crucified and risen, and which would involve, as well, the summing up of all of history. We have to © Grand Valley State University   �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 2   restructure what Paul said because we don't believe in the physical universe like Paul understood it. Heaven was up, earth was in the middle, hell was down - a three-story universe. The ups and downs of Paul are not the beyonds of the physical universe as we know it. We know that Paul shared with the early Church that sense of the imminent return of Jesus Christ, but we certainly cannot, after 2,000 years, continue to hold our breath. And it really doesn't work for us to try to whip up some kind of emotion, to psych ourselves up so we can recapture that sense of the imminent coming of Jesus. I was reflecting on that myself. The Advent season - I'm really thankful for the return of the season. It becomes increasingly meaningful for me to celebrate this season because I am confronted again these weeks with the cry, "Come, Lord Jesus." And our prayer this morning said something to the effect that our hymn is our prayer - "Come, thou long-expected Jesus." And yet, good friends, to be honest, most of us live most of our days without really thinking very much about that or anticipating that or praying for that, let alone longing for that. It was different in the wake of the life and death and resurrection of Jesus. It was different in that first century when Paul had a sense of all of this now coming to its fruition, believing that the resurrection of all the saints would follow immediately on the resurrection of Jesus. He spoke of the resurrection of Jesus as the first fruits, and the first fruits are the first grain ripened of the harvest, but the whole harvest follows immediately. And surely it would have boggled Paul's mind if he would have had any sense that some 2,000 years later we would be taking his word and looking for the same event. The whole structure of the universe, the whole understanding of the scheme of the time calendar of the events of the redemption, all of that needs to be renegotiated. We really need not to stumble over the fact that Paul expected Jesus immediately, and it's been 2,000 years, or that he expected him to come from above, even though we know there is no above or below - all of that is structuring and symbolism. The only kinds of tools and equipment that were available to speak about these mysteries need to be retranslated and reinterpreted in our own experience, and I don't really know how to do that. It's not terribly important, if we continue to focus on the message and the essence of the matter. Paul was saying to Christians at Thessalonica, "Jesus, who has come, is coming again, and when he comes again, those whom you have loved and lost a while, will be with him, and you will be joined with them and together with him you will live in the brightness of his presence forever." That's the Advent hope. That is that toward which Christian hope is focused. The reason that Paul gave us the immediate paragraph of our scripture lesson is that, when a loved one died before Jesus returned, there was a fear in the hearts of family and friend that those who were dying were going to miss out. It was as though you have to keep alive and breathing until he comes, or you'll miss the grand event. Paul writes this in order to put those fears to rest. © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 3   But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope. (I Thessalonians 4:13) The word for death there, sleep, was common usage. It was simply a euphemism. It is interesting that Paul does use another word for Jesus' death when he says, For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. (I Thessalonians 4:14) as though what Jesus endured, which was real death, enduring all of the consequence of all of the darkness of all of the ages, and that sense of forsakenness which he went through - Jesus died so that we would not die, but rather, fall asleep. And his point is simply this. I write in order that you won't be ignorant of these things. Those who fall asleep before he comes will not be at any disadvantage over against those who are alive and present when he appears. Paul was simply saying that whether we are alive or whether we have died, there will come a point sometime in the future when we will all be gathered into the presence of the Lord. In the 10th verse of that fifth chapter, toward the end of the passage we read, He died for us so that we, awake or asleep, living or dead, might live in company with him. The Advent hope is that Jesus will bring us all together again. And so, in this Advent Season, the second Sunday in Advent, let me set before you this biblical truth, which I believe is the great source of our comfort, and let me say to you that there is a communion of the saints with Jesus Christ which is not touched by death. There is a communion of the saints with Jesus Christ that is not touched by death. Philosophers have studied the human situation, and some very profound and reflective spirits have said that the whole question of death is in the depths of our psyche, the ultimate question that we face. We all know that we will all die, and we will all, at some time or other, experience the loss, the death, of one dear to us, so death is a subject that is very urgent in the human experience. The Christian Gospel has something to say about death. What it says about death is that it is not very significant. I repeat, what it says about death is that death is not very significant. I've not faced death, and I run a certain risk in making a statement like that. I remember when I was a student, I did a little meditation at a hymn sing after church on Sunday night. Those were the days in which I had all the answers, and didn't understand the questions. What they should have done for the good of the church was lock me up for five or six years and let me steep a bit. But I made this grand proclamation about death holding no fear for us, and I remember a very © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 4   saintly Christian lady coming up to me at the seminary that next week and saying to me, "My father was a godly man and he died a horrible death." That's all she said. That's all she needed to say, because I may have been dumb, but I'm not stupid. She said to me, "Be more sensitive when you talk about death." And so, when I say to you that what the scriptures say about death is that it is not very important, I say that knowing that I haven't faced death, knowing that some of you have, and also knowing that I have buried a father and a mother who were very dear, but both in their eighties after a full and rich life. With those qualifications, let me say again that what the Christian Gospel says about death is that it is not very important. Paul does admit that it is still the last enemy, but as I have been reflecting on that in this Advent season once again, I am struck by the Christian affirmation about the relativization of death. There is a communion with Jesus Christ now and then, which is not affected by our death, except that our death becomes the doorway through which we move into a grander dimension of that communion. And we need to say that in our day which has been blessed by medical science and by technological breakthroughs that have enabled us to enhance life and, in many cases, prolong life. We need to say that also in a day when keeping a body alive has become a task of heroic dimensions. Death is not that important! And the prolongation of physical life in this world is not that important. There is one thing that is preeminently important, and that is that now I am in communion with God through Jesus Christ, which binds me together with all brothers and sisters who are in Christ, and which communion will not be touched but only enhanced as I move through the portal of death. I want to say that with conviction and with some compassion, even with some sensitivity. The will to live is a God-given, wholesome, natural will and force. And the desire to enhance human life and to prolong human life, I believe, is a proper response to all that we know about the nature of life as it comes from the hand of God. But I also believe that, in a world that has become an increasingly this-worldly, onelevel universe, materialistic in its goals and in its strivings, and so largely disconnected from the spiritual reality which is the depth of our being - then I need to say, also, that death is not very important! And that it is possible, by laying hold of the comfort of the Gospel and the Advent hope of our Lord Jesus Christ, to contemplate it with some equanimity and to face it with serenity. If I stand at your bedside and you are terminally ill and you're afraid, I hope you'll be able to share that with me, and that what I am saying this morning will not add to fear or guilt because you may not be able to die easily, but nonetheless, I have to say what I am saying this morning because it is the Christian Gospel and it is true. When we lose someone we love, the loss is ours. When we are separated from one who is dear, the pain is ours. And when we weep, we are in good company because Jesus wept at the tomb of Lazarus, when he saw the pain that death brings into the human scene. But finally if we hear the Gospel, death is not that important. It is not that big a deal. Paul says that Jesus Christ died for us so © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 5   that whether we sleep or wake, we may be in company with him. That means, whether I am dead or alive, I am in communion with him; that means whether I am dead or alive, I am alive forever more. That means that the depths of my being is fully alive and fully in tune and in touch with the Creator and Redeemer of my being, whether I am dead or alive in this present, physical, historical sense. The communion of the saints in the ancient creed spoke about that fellowship that transcends death and all ages and all places, and makes us one with all the people of God who have ever lived, all together, in the presence of God. I have been reading a good deal about the experiences of those who have had these near-death experiences and even, frankly, some psychical material. It is most fascinating, and I am convinced that I to this point in my life have been very shortsighted, and have tapped only superficially the depth of the comfort of the Gospel that promises to us a communion and a fellowship in the body and out of the body. There is more to us than these corpuscles and molecules that make up our physical existence. And Jesus Christ, who died and rose again, will bring us together with him when all things come to their consummation, however that happens, whenever that happens. There will be a summing up of all things, and when it happens, maybe some will be alive, and most will have died, but it won't make any difference, for that communion is untouched, real life is not touched by the portals of death, which is as normal on that end as birth is on this end. This old proving ground that we're engaged in now, this earthly pilgrimage, this veil of tears, this life that some of the cynics have characterized as being "no exit," as a bad joke - all of this life which we believe is that time in which our own being is being refined and prepared for the eternal fellowship - this life will be swallowed up in life that is Life, indeed. That's the Advent hope. And those we've loved and lost awhile are close to us, and more available to us than I've ever dared to believe. I've been thinking of my own father and mother recently and I read of a great Christian Scotsman, Ian McClaren, whose mother said to him, as she was dying, "There'll not be a day that I won't think of you, nor an hour in which I won't pray for you, and where I'm going, I'll know better what to pray for than ever before." The communion of the saints. Why do we give up? Why do we bury someone and consider that it's all over and it's done? Why do we look for our own death sometimes with fear and trembling, when – if we really, really believed the Gospel and believed the eternal God and the promises that in communion with Him through Jesus Christ we have life in another dimension, which can only be clarified and made more grand with that movement through the limitations of time and space and bodily existence – moving through death to life, that is Life indeed. Our Advent hope is that Jesus will bring us all together again. Our Advent hope is that nothing that is true or beautiful or good will fall away, that all of that will be gathered together and refined into the perfect kingdom of God, which is the © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 6   complete rule of God in the totality of things. And one day we'll all be together in the presence of the Lord. At the risk again of sounding superficial or naive, let me say it to you again. Death is no big deal. For Jesus is our life, whether we sleep or whether we're awake, now and forever. That is our Advent hope. Thank God he has come! Thank God he will come! Thank God he is with us now! Let us pray. O God, these are the things that we most deeply believe. Enable us to lay hold of the Advent hope, and to live with the comfort of the Gospel, the comfort of His coming, and give us the sense, O God, of a communion and a fellowship that transcends every barrier, even death itself, making us one with all who are yours in the fellowship of Your Kingdom. Through Jesus Christ, our Lord, Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent II Scripture Text I Thessalonians 4:14, 5:9, 10 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-0-19861207 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-07 Title A name given to the resource Advent Hope: Jesus Will Bring Us All Together Again Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 7, 1986 entitled "Advent Hope: Jesus Will Bring Us All Together Again", on the occasion of Advent II, at Christ Community Church, Spring Lake, MI. Scripture references: I Thessalonians 4:14, 5:9, 10. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Advent Communion of the Saints Eschatology Hope Presence of God https://digitalcollections.library.gvsu.edu/files/original/6b66c3dc050bc6326e0fe22f407b34d5.mp3 f4df687e321ceb0453c240d99b745a5f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent I Scripture Text Matthew 11:3, Luke 4:21 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19861130 Date A point or period of time associated with an event in the lifecycle of the resource 1986-11-30 Title A name given to the resource The Healing Presence of the Coming One Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 30, 1986 entitled "The Healing Presence of the Coming One", on the occasion of Advent I, at Christ Community Church, Spring Lake, MI. Scripture references: Matthew 11:3, Luke 4:21. 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/158e652a23c89d86678ecac8b18f738a.mp3 145306282dd88be32b6acf1df72eadd1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Thanksgiving Day Scripture Text II Corinthians 9:11-12 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-0-19861127 Date A point or period of time associated with an event in the lifecycle of the resource 1986-11-27 Title A name given to the resource Living a Wow! Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 27, 1986 entitled "Living a Wow!", on the occasion of Thanksgiving Day, at Christ Community Church, Spring Lake, MI. Scripture references: II Corinthians 9:11-12. 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/39e533cd45398b78f216a0178bfb2527.mp3 6346c76b6e7c50d968d6fce73f44bd53 https://digitalcollections.library.gvsu.edu/files/original/4209f38b3a6152f6023717a1cfe3bae5.pdf 200a1bc876d22ac465af5ddad7570e9d PDF Text Text Paul: Mellowing of a Fanatic From the sermon series: No Stained Glass Saints Text: I Corinthians 9: 22-23 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 23, 1986 Transcription of the spoken sermon Brilliant, educated, passionate, Paul is certainly one of the towering figures of all time. With him, perhaps we have come too far in this series; maybe he deserves to be set apart, far removed from the likes of us ordinary mortals. Perhaps here we have met the classic "Hero of the Faith." But before I yield the point too quickly, let us review this Apostle and let him speak for himself. This series ends with Paul. With him as with all the others, the purpose has not been to deflate, to puncture, to destroy the image commonly held. It has been rather to see that the Bible is not a history of extraordinary individuals, of persons of religious genius or special holiness of life which made them fit instruments for the effecting of God's purposes. Rather, the biblical story is God's story, the record of what He has done and is doing in our history through ordinary people, people like you and me. To set up biblical characters as almost super human in their faith and devotion, as models of faith and virtue and then to say, "Go thou and do likewise," is to turn the Bible into a moralizing textbook on human conduct rather than the story of God's gracious purpose worked out through common, rag-tag humanity. Frederick Buechner credits his Old Testament professor, James Murlenburg, with giving him this insight: What I began to see was that the Bible is not essentially, as I had always more or less supposed, a book of ethical principles, of moral exhortations, of cautionary tales about exemplary people, of uplifting thoughts - in fact, not really a religious book at all in the sense that most of the books you would be apt to find in a minister's study or reviewed in a special religion issue of The New York Times book section are religious. I saw it instead as a great, tattered compendium of writings, the underlying and unifying purpose of all of which is to show how God works through the Jacobs and © Grand Valley State University   �Paul: Mellowing of a Fanatic Richard A. Rhem Page 2   the Jabboks of history to make himself known to the world and to draw the world back to himself. (Now and Then, p. 20) A biblical scholar, James Sanders, makes the same point convincingly. He writes, The Bible ... provides very few models of morality. An honest reading of the Bible indicates how many biblical characters were just as limited and full of shortcomings as we today. It would seem that about seventy-five percent of the Bible celebrates the theologian ... God's providence works in and through human error and sin. The Bible offers no great or infallible models, no saints in the meaning that word has taken on since biblical times - nearly perfect people. None! It offers indeed very few models to follow at all except the work of God in Creation and in Israel in the Old Testament and the work of God in Christ in the New ...We need to read the Bible honestly, recognizing much of it celebrates God's willingness to take our humanity, our frailty, and our limitations and weave them into his purposes. God's grace is not stumped by our limitation... (God Has a Story Too, p. 22F) Now, to Paul: does he confirm the thesis of this series? I suggest that he does. He is the Apostle of Grace par excellence. To say that is to focus on his never dying amazement at the grace of God that embraced him, forgave him and transformed him. I have set the focus on Paul with the title "The Mellowing of a Fanatic." A fanatic is a person affected by excessive and mistaken enthusiasm. It speaks of one possessed by a deity or a demon, making one unreasoning. Paul was richly endowed in mind and spirit; of that there can be little doubt. He had the advantage of Roman citizenship, of the best of rabbinical education. But for all that, he was a person possessed by a narrow, rigid and mean fanaticism. As he humbly confirmed, I persecuted the church of God. We know his story well but I think most of our reflection on it has been on the dramatic conversion he experienced on the road to Damascus - that is a thrilling story and the response he made to the grace he received is even more thrilling. But the story is so dramatic because of what Paul was prior to that encounter with Christ. Paul was religious in the worst sense of the word. Religion made him moral, but it did not make him good; rather, it made him mean, narrow, bigoted. Paul was a Pharisee, a scrupulous observer of religious rules and rituals. He was a legalist with no sympathy for those of lesser zeal and devotion to the law. He was a driven person knowing no deep assurance and inward peace, and his own enslavement to the "performance principle" made him © Grand Valley State University �Paul: Mellowing of a Fanatic Richard A. Rhem Page 3   coercive in his dealing with others. The self-doubt and anxiety he knew were kept under and masked over by his belligerence to those who differed with him. He testifies against himself that, when followers of Jesus, followers of the Way, were hailed into court, he voted for their death. Telling his story before King Agrippa, he confesses, It was I who imprisoned many of God’s people by authority obtained from the chief priests; and when they were condemned to death, my vote was cast against them. In all the synagogues I tried by repeated punishment to make them renounce their faith; indeed my fury rose to such a pitch that I extended my persecution to foreign cities. Acts 26:10-11 Not a very nice person. Not a person one would choose to deal with. Religion did its worst work on Paul. It made him mean and bigoted and, when such a spirit is combined with giftedness and passion, we get a very dangerous kind of person. That is why I hope we never get a president from the ranks of the religious right. Sincerity is not enough. Paul was sincere. Being a worshiper of God is not enough. Paul was a devout Jew. I do not question the sincerity or Christian faith of the vocal fundamentalist crowd in our day, but I fear their spirit even if it is lacquered with smiles and cited with smooth speech. A person who is certain he has hold of the Truth and is convinced he is God's warrior is terribly dangerous. More crimes have been committed, wars waged and havoc wrought by such persons than by any other sort. Paul was a fanatic and fanatics are dangerous. Paul never got over the damage he had done. Perhaps that is why he never wavered from the grace principle. He knew it was by grace and grace alone that he was saved. He knew there was no way he could repair the damage and rewrite the past. It was done. Only grace could set him free from the horror of what he had done. Listen to his own testimony and hear the deep humility that clothed him from the moment he met Jesus. Writing in an early correspondence to Corinth, he tells of the appearance of the Risen Lord to him: Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am… I Corinthians 15:8-9 In a later letter to the Ephesians, he wrote, Of this gospel I was made a minister according to the gift of God’s grace which was given to me by the working of his power. To me though I am the very least of all the saints, this grace was given… Ephesians 3:7-8 © Grand Valley State University �Paul: Mellowing of a Fanatic Richard A. Rhem Page 4   Finally, in the First Letter to Timothy, he writes, The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners. And I am the foremost of sinners; but I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience…I Timothy 1: 15-16 One can sense a descending scale of self-valuation from least of the Apostles to least of the saints to chief of sinners. And as one reads those passages, one senses that this is no over-pious, false humility. This Paul was not through conversion reduced to a pious pansy of a person. There is a ring of Truth, an authentic note that strikes one. Paul is not out to impress those to whom he writes. This is how he really felt. He never lost sight of that from which he had been delivered, that which had been forgiven him, that grace that embraced him and set him free from the guilt of his past and the bondage of that narrow religious legalism that had enslaved him. The good news of our reflection on Paul is the radical transformation of this person from legalist to champion of grace, from persecutor to Apostle, from rigid, narrow fanaticism to graciousness and love and freedom. I could take you many places in Paul's writings to demonstrate the transformation of his character, but since we have begun by detailing the fanaticism that led to coercion and persecution of the Church, let me point you to the new Paul who became the model of flexibility and freedom. Indeed, I have become everything in turn to men of every sort, so that in one way or another I may save some. I Corinthians 9:22 The context is a discussion about Christian freedom, about whether it is right or wrong to do this or that. The specific question was about eating meat that had been offered to heathen gods. Without trying to explain that issue, let me simply give Paul's answer - It really doesn't matter. You have permission. But if it bothers your brother, don't do it. Always act in a sensitive, loving manner over against your weaker brother. Paul then demonstrates his principles in his own life and ministry. He asserts the basic fact - "I am a free man and own no master." But because of Jesus Christ and the call to ministry, Paul declares, "I have made myself every man's servant, to win over as many as possible." He then goes on to explain that the context of his ministry on any given occasion determined his manner of life. © Grand Valley State University �Paul: Mellowing of a Fanatic Richard A. Rhem Page 5   Evangelizing Jews, he became like a Jew. Evangelizing Gentiles, he became like a Gentile. To the weak, he became weak. He did whatever was necessary in order to share the gospel and bring persons to faith in Jesus Christ. We can find this documented in the Book of Acts. In the 16th chapter, Paul meets the young Timothy and wanted him to accompany him on his mission. His mother was a Jewess, his father a Gentile. Paul had him circumcised "out of consideration for the Jews who lived in those parts." This is the Apostle who argued strenuously that circumcision or uncircumcision count for nothing. This was not a matter of legal necessity, of salvation. Paul did what he did so as not to offend in a matter that did not really matter. Again, in Acts 18:18, Paul himself takes a vow, shaving his head, not of necessity but because he desired to undergo a spiritual discipline for his own good. On one of his visits to Jerusalem, he came to see James, the Lord's brother and head of the Jerusalem Church. James pointed out that there were thousands of Jews who had received Jesus as Messiah, but continued in their Temple worship and religious ritual. They had heard rumors that Paul taught the Jews in the Gentile world to turn their back on Moses. Therefore, to put the rumor to rest, James suggested Paul undergo ritual purification in the Temple along with four men undergoing that ritual at the time - even paying their fee (or making their offering). Paul did. From these instances, we can see how consistent the words of our text are with the actual conduct of the Apostle. All things to all people in order to win some. Such flexibility is remarkable and it is rare, especially in religion. We all get ideologized bias, whether in religion, politics, economics, or whatever field of discourse we engage in. Paul's flexibility was founded on his freedom and his freedom flowed out of his experience of grace. Paul was set free by grace. Christ died and rose again. Paul died with Christ. Paul rose with Christ. Paul was free of every human structure, ritual, law, custom and institution – he was a slave to Jesus Christ and that enslaving was perfect freedom. The freedom of grace relativized every other duty or claim upon him. Paul never wavered from the Gospel as it had been revealed to him and in his Galatian letter he insists it was given him by revelation. On the principle of grace, Paul would not compromise. He took on Peter and admonished Barnabas when they withdrew from Gentiles at table when Jewish Christian leaders from Jerusalem arrived in Galatia. He stood on the grace principle. But standing there, he was able to move with freedom, to deal with flexibility. His overriding passion was not his own ease or power or success but the setting of all persons free, free from religious superstition and constitutional oppression, from the manipulations of religious or political leaders, free to become fully human, fully alive in the grace of Jesus Christ. © Grand Valley State University �Paul: Mellowing of a Fanatic Richard A. Rhem Page 6   Thus he remained a person of passion and deep commitment, but now to the one thing needful – the gospel of grace – that turned him from a hardnosed fanatic to a gracious apostle of Jesus Christ. Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXVII Series No Stained Glass Saints Scripture Text I Corinthians 9:22-23 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-0-19861123 Date A point or period of time associated with an event in the lifecycle of the resource 1986-11-23 Title A name given to the resource Paul: The Mellowing of a Fanatic Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 23, 1986 entitled "Paul: The Mellowing of a Fanatic", as part of the series "No Stained Glass Saints", on the occasion of Pentecost XXVII, at Christ Community Church, Spring Lake, MI. Scripture references: I Corinthians 9:22-23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Apostle Paul Freedom Gospel of Grace Grace of God Ritual https://digitalcollections.library.gvsu.edu/files/original/b39004c23efa1ab63999a07309a027a5.mp3 229a873e44188bf9fbea76d02a18574d https://digitalcollections.library.gvsu.edu/files/original/4aa5fe1cae2dc6d1f68967de1953087e.pdf 3f5f16e2bd3711c690ed0448fc8bfb05 PDF Text Text Peter: Rocky From the sermon series: No Stained Glass Saints Text: Matthew 16: 18, 23 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 16, 1986 Transcription of the spoken sermon ... you are Peter, and on this rock I will build my church. Matthew 16:18 ... He... said to Peter, "Get behind me, Satan! You are a hindrance to me; for you are not on the side of God, but of men." Matthew 16:23 Peter is either an Apostle made for this series, or this series is made for Peter, I'm not sure which. But, if the series hadn't come along, it would have had to be invented in order to do justice to Peter, in order to get Peter before us as a saint who was not exactly made of stained glass. Peter, the Disciple about whom the most is spoken in the Gospels, the one who is not only most spoken of, but the one who speaks the most, the one who speaks over and over again, sometimes magnificently and sometimes miserably – Peter who had many faults and failings, but one of which was not that he was "Mr. Cool." Peter was the person who was pretty open. He had a difficult time disguising what was going on in the inside of his mind and heart. Peter was a man who spoke before he thought, but never maliciously, always sincerely, always in exuberance, with enthusiasm. He had many faults, but one of them was not that he lacked passion. He was in many ways blundering, but he was in all ways lovable. And his sins, which were many, were covered, because he loved much. And in the end, the faith that Jesus placed in him was more than vindicated by this unstable man who became solid as a rock: Peter, the Apostle. I was amused this week thinking about Peter. The Christian Church has done a marvelous job about being contentious about things that don't really matter, and I was reflecting on the old Protestant and Catholic debate about the role of Peter. I have stood in St. Peter's in Rome and I have seen etched in marble in large letters the name of Peter. And then the succeeding names, all of those who have occupied the chair of Peter in Rome. I know, as good Roman Catholic historians know today, that there are some gaps in those early centuries. I also know, as the © Grand Valley State University   �Peter: Rocky Richard A. Rhem Page 2   best of the Roman historians and theologians know, that to project back from the twentieth century or the sixteenth century or the thirteenth century the conception of the papacy, to project it back into the first century and to invest Peter with it is a fruitless and futile exercise which has little value. And yet, I've shared with you before that I was impressed and I was moved standing before that list and seeing the name of Peter and knowing that, even if every name in those early generations could not be verified as having held the recognized primacy in the Roman Church, nonetheless, the very fact that I was standing there in the twentieth century in the greatest basilica in the world was an indication of the continuity of the Christian tradition that had indeed come down to us from Jesus Christ, who said to Peter, "Thou art Peter, and on this rock I will build my church." I was amused and laughed to myself about how ridiculous we have been over the centuries in the Church with all of the battles we have fought. As a matter of fact, it probably would have been to the Protestants' advantage to admit that Peter was the first Pope because it would have been the best argument in the world against infallibility, which was not an early Church doctrine, but one that came on only subsequently in later centuries as a means of buttressing the authority of the Church. Peter was the first Pope. At least Peter had the preeminence in the apostolic band. There's no doubt about that. In every listing of the Disciples, in the Gospels, they are in different order, with two exceptions. Peter is always named first; Judas is always named last. Peter did have a kind of investiture by Jesus. I suppose that it was somewhat because of his natural endowments. He was a leader but, beyond that, it was because Jesus had tapped him and called him and claimed him and commissioned him to be at the head of that apostolic band. He had a kind of preeminence among his peers and his equals in the early band of disciples. So, Jesus chose a reed in order to make him into a rock. Peter. Rocky. His way was rocky. He often rocked the boat, and he stumbled a good many times along the way. His way was rocky, but he became solid as a rock, I suppose, through the insight of Jesus who named him Rock before he was solid, who named him in order to enable him to live into his name. The Quaker Elton Trueblood is responsible for this understanding of Rock, or Peter, as a nickname. I've shared it with you before, but it's too good not to keep sharing over the years, and maybe some of you haven't heard it. So, let me tell you what really happened when Jesus called Peter, Peter. You have to understand, first of all, that there's no record anywhere of anyone being called Peter before the time of Jesus. It was not a name. The Rock. Jesus called him Rock. Now, his name was Simon, and when Jesus really meant business with him, he addressed him as Simon Bar Jonah. “Bar” meant "son of." Jonah would be our word for John. Peter's father's name was John, and John named Peter Simon. © Grand Valley State University �Peter: Rocky Richard A. Rhem Page 3   So, Jesus was really giving to Simon a new name. Not seriously in the sense of rechristening him, but he was giving him a nickname, a nickname which often picks out a characteristic of a person, and when a nickname is really expressive of something that is so intrinsic to that person that you can't think of that person ever again without the name, then you've done a good job of naming. Jesus called Simon, who was the son of John, Rock or, as we would say, Rocky. Now, he was the son of John, but the son of John has come down to us as a last name - Johnson. Johnson is not really a last name, a label of some sort that derives from any other place than from the fact that the person so named was a son of John and with the inversion it became Johnson, and so what Jesus was saying to Simon was, " From now on you'll be Rocky Johnson." And that's true. Rocky Johnson. Simon Bar Jonah, Simon Son of John, Rocky Johnson. The Church is built on Rocky Johnson! And I agree with the Church in Rome. I think he was the first Pope. The first pope was Rocky Johnson! What a great joke! What a sense of humor has the Almighty! What a needle to discourage all of the pomp and seriousness and self-importance of the Church over the centuries when you think of the fact that Jesus gave preeminence to a person upon whom he said he would found the Church, a person no less than Rocky Johnson! Now, when you think of all of the self-importance of all of the church leaders, popes and priests and bishops and preachers and even an elder and a deacon or two, when you think of all of our presumption, all of our pompousness, our pomposity and all of the ceremony – how we take ourselves seriously in this world as though finally God and Truth and existence itself depended upon the likes of us serious-minded individuals. Whenever you get to thinking that – whenever you get to thinking that it all rests on you, whenever you get to thinking that you carry the whole world on your shoulders, then remember that Jesus said, "I'll put the whole business on the shoulders of Rocky Johnson!" And think of Peter and then realize that the first thing that you've got to do is laugh at yourself. And the second thing is to get on with the job with good courage. Because, if God could do something with Peter, my, what he could do with you! Simon Peter. We call him Simon Peter now, but Simon, son of John, Rocky Johnson, was the one who was spokesman for the apostolic band and who gave that great confession to the question of Jesus, "Who do you say that I am?", "You are the Christ, you are the Messiah." The Messiah. We really should translate that Messiah, not use the Greek word Christ, because what Peter was saying is, "You are the one toward whom the whole Old Testament points. You are the fulfillment of the promise to Abraham and Isaac and Jacob. You are the great David's greater Son. You are the Anointed One, the one anointed with the spirit, the breath, the life, the power of God. You are the Son of the living God." And Jesus blessed Peter for that, and acknowledged that it wasn't something that Peter came to because he had some great intellect or some great ingenuity, some great intuitive sense, but it was because Almighty God had made it known to him. And then he went on to say, "You are Rocky, and on you I will build my Church." © Grand Valley State University �Peter: Rocky Richard A. Rhem Page 4   And we went on and read another paragraph and we found that, as Jesus began to prepare his disciples for the inevitability of that which lay before him, speaking about his entry into Jerusalem and his death, Peter said, "Not so, Lord." Peter, once again, as exuberant in his protest this time as he was enthusiastic about his confession just a little bit before, said, "It won't happen to you. Lord. It just couldn't possibly happen to you. Not while I'm here!" The enthusiasm, the lack of cool, the confidence and overconfidence in his own power and stability – all of that coming out of Peter, protesting against that which Jesus was saying, refusing really to hear that difficult word. He says, "It won't happen as long as I'm around, to which Jesus had to say the most severe word he said to anyone – "Get behind me, Satan. You're not on God's side, you're on man's side." And so it was that the first Pope not only was given a great declaration of blessing by Jesus, but also was given hell by Jesus. That's the kind of saints that make up the Church of Jesus Christ. Up one minute and down the next. Filled with inspiration and speaking out of revelation one minute, and the next minute so filled with their own self-preoccupation and their own designs and destiny that they can't hear the Lord speak, and therefore go contrary to Him and can actually be spoken of as being on the side of the Evil One. Peter, in all of his boasting, was doing it really out of the beautiful quality of his love. There were other disciples who didn't say anything to what Jesus was saying. And that's not to their credit. Peter at least responded, but he responded out of his own limited insight, his own twisted vision of things, this first Pope of the Christian Church. Jesus had to say to him on another occasion when Peter said," If it takes going all the way to death, it won't happen to you," Jesus warned him that before the cock would crow twice, he would deny the Lord three times. And you know the story: Peter following Jesus after his arrest, after an aborted attempt to protect Jesus by the drawing of his sword, warming himself by the fire in the courtyard of the High Priest, denying to chambermaids that he had any knowledge at all of Jesus. One wonders how all of those things can coexist in the heart of one man. How one can be so firm and clear in one's declaration of faith one moment and so miserable in one's denial to the extent that he cursed, saying, "I don't know the man"? Was he like Falstaff, only running to protect himself to return and fight another day? I think that's probably being too kind to Peter. I think that Peter was that kind of person that is made up of light and shadow, of light and darkness. He had a light side and a shadow side. He was a mixed bag; he was filled with equivocation and ambiguity; he had a great love; he had a great devotion; he had a great loyalty. He was fearful, he was afraid, he was chicken! He was as inconsistent and unstable and unreliable and unpredictable as I am! And all four of the Gospels record that miserable denial. One of them, only Luke, tells us that when Peter denied the third time and the cocks marked the rising of the sun, Jesus looked at Peter. They all tell us that Peter went out and wept bitterly. © Grand Valley State University �Peter: Rocky Richard A. Rhem Page 5   Have you ever had to look into the eyes of Jesus and turn and weep bitterly? It's not a fun experience, because in that moment one knows that one has not only denied one's Lord, one has denied the truth, one has denied oneself, one has defeated the best that is in one, and one's hopes and ideals and dreams and aspirations come crashing down in a moment, and all one can do at such a moment is to weep bitterly. It is interesting that in Mark's account of the Resurrection, Jesus encounters the women and says, "Go and tell my brethren, and Peter." Isn't that just like Jesus? Go and tell my brethren, and Peter. Be sure you tell Peter. Tell the rest, but just in case you might think that Peter is now an exception, set aside to be isolated, to be judged and condemned, let me tell you, you be sure and tell Peter. And then, of course, there's the scene after Easter when the disciples are out fishing. Peter was still eating his heart out. In the 21st chapter of John where it begins, Peter says, "I'm going to go fishing." When you're really hurting, when you're really distraught and confused, the best thing to do is to do the thing you do best, to go back to the old, familiar routine. Peter said, "I'm going to go fishing." And Jesus came and made a charcoal fire on the beach and prepared breakfast. And in that encounter post-Easter, he caught Peter's eye and he said, "Do you love me?" Peter said, "Yes, I love you." And he said, "Feed my sheep." And he said a second time, "Peter, do you love me," and Peter said, "Yes, I love you." He said, "Feed my lambs." And he said to him a third time, "Peter, do you love me," and Peter was distressed because he said to him a third time and he said, "Lord, you know all things. You know that I love you." He said, "Feed my sheep." (I just want you to know that we're even now. Three times you denied me, three times I make you tell me what I know is true. You love me.) Unpredictable, unstable, unreliable, irresponsible, compulsive, wonderful, enthusiastic, passionate, blundering idiot, Peter, first Pope, Rocky Johnson. Judas denied his Lord and he went out and he hanged himself. Have you ever thought of hanging yourself? If you have ever gone out and wept bitterly, then you have had the thought in your mind and in your heart that it would be easier to end it all? A judge did that in Detroit this week. Many years of respect, reputation, no doubt quality service, then exposed and he shot himself. So did Judas. Suicide is probably the ultimate action of wounded pride. When I finally come full turn and see who I really am, that's difficult enough to take. But, when everybody else knows it too, it's almost easier just to be done with it all. Judas hanged himself after betraying his Lord. Peter wept. He had all of the same inclinations and all of the same feeling and all of the same self-accusation and all of the same pain, but he caught Jesus' eye, and instead of killing himself, instead of giving up on himself, instead of selling short the grace of God, he came back once more. Rocky Johnson. Alexander White, the great Scottish preacher with fruitful imagination, has us imagine Peter climbing into the pulpit to preach the funeral sermon of Judas. © Grand Valley State University �Peter: Rocky Richard A. Rhem Page 6   What do you think might have been his text? What do you think might have been his plea, his cry to those who gathered in the wake of Judas? Might he not have said to that gathered audience, "Judas quit too soon. He gave up on God and so he gave up on himself. But don't ever give up on God, for His grace is greater than all our sins. No matter how deep you have fallen, how badly you have failed, how dark the night, how deep the pain – grace greater than all our sins can transform us and make us new again." Rocky Johnson. Let him be a sign to us that the Church is founded on the possibility of a second chance, of a new lease on life, of beginning all over again! And then, with Rocky Johnson, maybe we, too, will come to the point where someone will say, "Speak no more in his name," and we'll be able to say with calm confidence and deep assurance, "You'll have to judge for yourself whether it is right to obey God or man. But, as for me, I cannot but speak the things that I have seen and heard. Jesus Christ whom you crucified, God raised up. And he's made me new. Blessed be His holy name." Amen and amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXVI Series No Stained Glass Saints Scripture Text Matthew 16:18, 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-0-19861116 Date A point or period of time associated with an event in the lifecycle of the resource 1986-11-16 Title A name given to the resource Peter: Rocky Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 16, 1986 entitled "Peter: Rocky", as part of the series "No Stained Glass Saints", on the occasion of Pentecost XXVI, at Christ Community Church, Spring Lake, MI. Scripture references: Matthew 16:18, 23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Apostle Peter Church Followers of Jesus Transforming Grace https://digitalcollections.library.gvsu.edu/files/original/2d7b46c98e68bebc0f77c3be39557dee.mp3 1b5cde47d8e45400b0905f0a12e11ab0 https://digitalcollections.library.gvsu.edu/files/original/8678c5a8a4615266210d30329cb7455f.pdf ba908721ca5f40a5860ea3ecc5e780b8 PDF Text Text Mary Magdalene: Bedeviled From the sermon series: No Stained Glass Saints Text: Luke 8: 2; John 20: 16 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 9, 1986 Transcription of the spoken sermon The lilting melody and the words of the song of Mary Magdalene in the rock opera, Jesus Christ, Superstar, are, for me, one of the most moving songs that have come along in a long time. I don't know how to love him, What to do, how to move him. I've, been changed, yes, really changed. In these past few days when I’ve seen myself I seem like someone else. (Mary Magdalene, in Jesus Christ Superstar, A Rock Opera) The song expresses the struggle within the heart of Mary Magdalene, whose life had been transformed by Jesus Christ, trying to come to terms with that experience and with the One Who was the catalyst for that human transformation. Don’t you think it’s rather funny I should be in this position? She is no lover’s fool, the one who has always been so cool, ... running every show. And yet, in the presence of Jesus, Mary is a woman transformed, transfixed, really not knowing how to love him. He scares me so… I want him so…I love him so. I find that Mary Magdalene has been the subject of a great deal of the great art of the world – painting, literature, drama. She has played an important role in the tradition of the Church. She is the example of a person whose life was changed by Jesus Christ. I know that she has been sculpted in statuary, she has been painted © Grand Valley State University   �Mary Magdalene: Bedeviled Richard A. Rhem Page 2   on canvas, and I can't help but believe she has been placed in stained glass, as well. Mary Magdalene is a woman about whom we know very little prior to her encounter with Jesus Christ. Luke's brief statement tells us that Mary was one of a company of women who accompanied the band of disciples and Jesus, who ministered to them out of their resources. He identifies Mary as one from whom seven demons had gone out. I don't know if he meant seven, or if he meant simply seven as that number of completion, but that isn't really important. The important thing is that he points to a woman who ministered to Jesus Christ during the days of his ministry. If we had read the complete Gospel record, we would find her to have been with Mary, his mother, lingering at the Cross when the disciples had forsaken him. We would find her in the company of other women early in the morning, coming to the tomb on the day of Resurrection. We find her, as we read a moment ago, as that one to whom Jesus gave that special and personal revelation of himself. It would seem, perhaps, that Mary Magdalene represented that human person in Jesus' life with whom he must have had the deepest, most intimate relationship. Her life had been changed and with total devotion she followed him, she worshiped him. He was the source of her continuing new existence. And it's a remarkable story full of good hope for all of us, because I don't imagine there is anyone here this morning that could qualify as a better cripple than Mary Magdalene. There is no one who has entered this sanctuary this morning who would have to take a back seat in the presence of Mary Magdalene before she met Jesus. We don't know much about her, but the imagination of the Church has been full and rich. Throughout the Church tradition she has often been lumped with the other Marys. There are, indeed, seven Marys mentioned in the New Testament. Mary, the sister of Martha and Lazarus, for one. And then, just prior to this account in Luke 8 mentioning Mary Magdalene, there is the story of a woman of the street, the streetwalker, the harlot, who comes into the Pharisees’ party where Jesus is, breaks down, weeps over his feet, wipes them with the hairs of her head. In the tradition of the Church, Mary Magdalene has often been identified with this woman, although without any real biblical warrant. She has been identified, also, both in Jesus Christ Superstar, and another, earlier 20th century drama, Mary Magdalene, by a man named Maeterlinck, as the woman in John 8, the woman taken in the act of adultery who was dragged before Jesus with the question, "What shall we do with her? What does the Law require?" Jesus said, as he stooped and wrote in the sand, "Those of you who are without sin, cast the first stone, fulfilling the Law," and with all of them slinking away, he finally confronted the woman, saying to her, "Does no man accuse you?" She said, "No man, Lord." He said, "Neither do I. Go your way and sin no more." There is no biblical basis for identifying Mary Magdalene with the woman in Luke 7 who burst into the dinner party, nor is there any basis for identifying Mary Magdalene with the woman in John 8 taken in adultery. However, it is a possibility. We don't know. Whatever was the trouble with Mary Magdalene, as a matter of fact, she was a wounded, crippled human being. She was a person that © Grand Valley State University �Mary Magdalene: Bedeviled Richard A. Rhem Page 3   was in bondage. She was a person who was not free, not healthy, not whole. She was a person who lacked a sense of identity and self-esteem and spiritual health and wholeness. She was a person who was crippled, injured, wounded. She was a person who was dominated by some power outside of herself, which was not the Power of God, but the Power of Darkness. This one, who has been a great, magnificent woman in the mind of the Church down through the centuries, was, indeed, a broken, crippled human being. Then she met Jesus. And that's the hopeful message this morning – that there is no human condition that cannot be transformed by Jesus Christ. The simple message this morning is that there is no wounding of the human spirit, no crippling of the human person that cannot be reversed by the mighty power of God that appeared in Jesus Christ. I have read books this week because I knew I would be facing Mary this morning, as I faced you, and I knew the Bible says that out of her had gone seven demons, and I'm not one who easily believes in demons. I'm not one who easily believes in angels. I'm not one that easily believes in anything I can't get my hands around. And it's tough to be a preacher of the Gospel when you are also a person who is generally on a head-trip, intellectually oriented, and totally conditioned by the modern scientific method. I say, it's tough to be a preacher of the Gospel when your head keeps getting in the way. And so, I knew I had to start early, but I didn't start early, I simply went late. Reading, reading, reading. Hoping that now, finally, after all of these years of ministry, all these years of preaching the Gospel, all of these years of dealing with Gospels that have the Son of God and human cripples and the demonic and evil in them – that I might get some insight as to how darkness can come to indwell the human spirit and wound and cripple the human person, and how Jesus Christ can transform, setting the person free. Well, I could have just concentrated on the magnificence of the Magdalene in her devotion to Jesus, once she had been healed, and let it go at that. But I couldn't really do that, either, and so I have struggled and I have wrestled and, believe it or not, even prayed. Here is a story of a human being, a human being crippled. I know human beings crippled. I know human beings in this congregation this morning who are crippled, who are wounded, who are scarred, who are in the power of something from which they cannot break free. We come to church - what for? Religious obligation? That doesn't work here for very many anymore. We come here - for what? To hear some interesting word, some scintillating lecture, some good music? Not all bad. But, is that all? Who are you this morning who has entered the sanctuary and come into the presence of God and presented yourself? Is there not one here this morning who is wounded and crippled and broken, struggling with darkness, knowing the anguish of the desperation within for which there seems to be no liberating word? Let me tell you that Mary Magdalene must have been that kind of a person. She is portrayed movingly in some of the drama written about her. She has sparked the imagination of playwrights; she has caused the creativity of artists to flow. © Grand Valley State University �Mary Magdalene: Bedeviled Richard A. Rhem Page 4   Because there she is, bound with seven demons, in the grip of darkness, meeting Jesus, life turned upside down! Changed. I've been changed. Yes, really changed. I don't know how to love him. He scares me so. I want him so. I love, him so. I've been changed. Yes, really changed. Have you come to church this morning to be changed? Have you come to church this morning conscious of bindings, bondage, unfreedom, darkness and desperation? I announce to you the Gospel of Jesus Christ, which says that he has the power to deliver you from whatever shackle binds your spirit. And he can transform you, wherever you are and whatever your condition, into a person that is whole and healthy, full of worship and praise, love and devotion. Jesus can make you new. I believe that. I don't understand it. I often wrestle with it. Jesus taught us to pray, saying, "... deliver us from the Evil One." I don't know anything about the Devil, Satan. I even get queasy when people talk about the Devil. Most of the time, when people say the Devil did this or that, I get to thinking, "Ah, don't blame it on the Devil. We are responsible and we are to be mature and we have a certain freedom to make our own decisions. Don't blame it on the snake." It's not easy for me to picture a universe in which there are, in reality, spiritual powers that impact our lives. But I believe it. In spite of myself, I believe it. And I believe the story of Mary Magdalene is in scripture as a sign of hope for every human being that would be set free. I read a document to which I referred some months ago, Healing The Family Tree, in dazed amazement as it tells about the reversing of incurable, irreversible human situations simply by believing prayer in Jesus' name for deliverance and for healing. Mary Magdalene marches before us this morning as a sign of hope. I confess before you that too many of you have come to me and I, with you, have too readily, too easily acquiesced to the givenness of the human situation. I have not had faith. I confess to you - I do it not as a rhetorical ploy. I confess to you that it is hard for me to believe! Do you hear me? So, I am preaching beyond my experience and I am preaching beyond my faith. I am preaching what the Bible says this morning, calling you to the possibility that your life could be set free if you believe in Jesus and asked him to set you free from whatever shackle or chain is weighing down the human spirit. Don't believe as I believe. Trust the word of God, and Jesus can heal you and change your life, whatever your human situation. © Grand Valley State University �Mary Magdalene: Bedeviled Richard A. Rhem Page 5   And so, this morning, as we close, I'll pray simply. To the extent that it is your prayer, you pray it after me. To the extent that you are serious and it reflects where you are, trust Jesus to do what you need him to do for you. He could change your life here and now. Let us pray. Lord Jesus, Living Christ, present here, present now, powerful here and powerful now, as on the occasion when you met Mary Magdalene. We, too, have demons aplenty raging within our hearts and minds. Assured of your love, assured of the sacrifice you offered once for all, assured that there is now no condemnation to those who are in Christ, assured that the decree against us has been nailed to the Cross, assured that the guilt has been removed as far as the East is from the West, assured that every power of darkness has been conquered once for all on Easter morning, assured that you want for us life and wholeness, Lord Jesus, set us free. Set us free from whatever is binding us. Set us free from whatever has got us in its clutch. Set us free from all the powers of darkness. Lord Jesus, I believe. Set me free. Set me free. Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXV Series No Stained Glass Saints Scripture Text Luke 8:2, John 20:16 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-0-19861109 Date A point or period of time associated with an event in the lifecycle of the resource 1986-11-09 Title A name given to the resource Mary Magdalene: Bedeviled Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 9, 1986 entitled "Mary Magdalene: Bedeviled", as part of the series "No Stained Glass Saints", on the occasion of Pentecost XXV, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 8:2, John 20:16. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Followers of Jesus Freedom Hope Mary Magdalene Transforming Love https://digitalcollections.library.gvsu.edu/files/original/73c66624f286ebe43c242d3e2fa8a855.mp3 43d03774ef532539e8edd86184937844 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXIV Series No Stained Glass Saints Scripture Text I Chronicles 29:14, Acts 13:22 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-0-19861102 Date A point or period of time associated with an event in the lifecycle of the resource 1986-11-02 Title A name given to the resource David: This Was a Man After God's Own Heart Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on November 2, 1986 entitled "David: This Was a Man After God's Own Heart", as part of the series "No Stained Glass Saints", on the occasion of Pentecost XXIV, at Christ Community Church, Spring Lake, MI. Scripture references: I Chronicles 29:14, Acts 13:22. 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/5932ae5c197df290aad0cffccc688fdb.mp3 e6729f24315a2a26d51b4d8a089d565e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXII Series No Stained Glass Saints Scripture Text Exodus 4:13, Hebrews 11:27 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-0-19861019 Date A point or period of time associated with an event in the lifecycle of the resource 1986-10-19 Title A name given to the resource Moses: Short-Fused Freedom Fighter With a Song 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 October 19, 1986 entitled "Moses: Short-Fused Freedom Fighter With a Song", as part of the series "No Stained Glass Saints", on the occasion of Pentecost XXII, at Christ Community Church, Spring Lake, MI. Scripture references: Exodus 4:13, Hebrews 11:27. 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/bbeafed1aeec1f5b67e43cae8647809e.mp3 a7b1f50eab2126bcd08ae8e05894ebc1 https://digitalcollections.library.gvsu.edu/files/original/15f7d80541dc3bf9ff2e3c9ae017f1ee.pdf e59d94c1a8e350f873d0cedaf66e4058 PDF Text Text Jacob: The Conquest of a Wheeler-Dealer From the sermon series: No Stained Glass Saints Text: Genesis 32: 24, 28 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 12, 1986 Transcription of the spoken sermon So Jacob was left alone, and a man wrestled with him… Your name shall no longer be Jacob, but Israel… Genesis 32: 24, 28 The biblical story is not about what extraordinary people can do to effect the purposes of God, but rather, what God can do through very ordinary people in the establishing of His Kingdom. And in the Church, I am sure, the sin of preachers and Sunday School teachers is to get the focus all wrong, to lift up biblical characters and to make of them heroes and heroines, to put them in stained glass, to remove them far from ordinary folk like us, to make them exemplary models to strive after and to emulate, thereby robbing us of the common humanity that we share with the people that God has used through the centuries in the unveiling of the biblical drama. The Bible is not about saints in stained glass. It's about ordinary people, just like you and me, people with clay feet exposed, people who could be described as mixed bags, people with strengths and weaknesses, with good points and bad points, people who perform nobly on occasion and fail miserably the next moment - unsteady people. The story is not about faithful people who were able to effect the purposes of God, but a faithful God Who is able to use unsteady people for the realization of His Kingdom purposes. So, for a few weeks we're going to look at some of these biblical characters who have been put in stained glass and removed far from us, not really to shatter their image, but simply to be honest with the biblical narratives before preachers cleaned them up. Biblical characters have been set before us for so long as those exemplary persons whom we ought to emulate, and we in our own experience have felt so far removed from the faith of Abraham, the devotion of Peter and Paul, the loving commitment of a David, that we've written ourselves off as ordinary people as though there was a day when spiritual giants walked the earth, © Grand Valley State University   �Jacob: The Conquest of a Wheeler-Dealer Richard A. Rhem Page 2   but now is the time for ordinary peasants to make their way as best they can, as though there was a day when God did spectacular things, when He was really here, using great spirits, noble people for the effecting of His purpose. And now it's just business as usual with ordinary folk like you and me to whom God really wouldn't give a second look, or be able to do some great thing. This series of messages is not intended to debunk the saints, but to cause us to see that the biblical story is not really about extraordinary individuals far removed from us through whom God works, but rather about ordinary people through whom an extraordinary God can effect great things, because the Bible is not our story, but His story. And the Bible is a story, not about the great achievements of a few saints, but the marvelous grace of a God Who will never give up, in spite of the material with which He has to work. The likes of Abraham and Jacob and David and Peter and Paul and Mary and, well, John and Scott and Susan and Nancy, and all the rest here this morning – the likes of us – that's what the Bible story is made of, and I want us to get that focus right. For when we get that focus wrong, we make it a human drama. Then we sense our own lack and our own falling short, and we have pressure, that sense of oughtness, a legalism and moralism that distort the biblical drama. The wrong focus breeds pride, because if I am successful, I can congratulate myself for having been so faithful, so steady, so committed, so devoted, having such great faith. And if I fail, I despair of God's mercy, because then I write myself off thinking, if only I had more faith, if only I could pray with greater devotion, if only I could serve with deeper commitment, if only I were a better person, then maybe God would heed my prayer, then maybe He would heal my ill, then maybe He would rein in my child, if only I were better, if only I were like so and so. On the one hand, there's pride: "Look what I have accomplished. Look how God has blessed me." On the other hand there is despair: "Who am I? What good am I? Obviously, God wouldn't do anything with the likes of me. Obviously, my prayers go nowhere. Obviously, I might as well give up on myself, hope to get in by the skin of my teeth, because I'm just an ordinary peasant, full of ambiguity, light and darkness, good and evil." Both the pride and the despair are out of place, because the point is not what we can accomplish in the Kingdom of God for the purposes of God. The biblical story is about what God does through us, around us, in spite of us – all to His glory and according to His purposes of Grace, which He established before the foundations of the world. The Bible is God's Story, and we and Abraham and Jacob and David and Peter and Paul and Mary and Rahab and Ruth are just all the minor characters caught up in this great drama that is God's story. So, let's look at one of these biblical characters who can teach us a lesson or two, to encourage us in our own pilgrimage of faith - Jacob. Jacob is the story of God's conquest of a wheeler-dealer. I might have entitled it, "The Con Artist of the Covenant." Jacob is about as unsavory as the mess of © Grand Valley State University �Jacob: The Conquest of a Wheeler-Dealer Richard A. Rhem Page 3   pottage he cooked up was savory. Jacob is the kind of guy you hope never moves next door. He's the kind of guy you hope never comes home dating your daughter. He's the kind of guy who puts you on your guard, turns you off and raises suspicions that he can never be trusted. Jacob is one of the Patriarchs! We pray to the God of Abraham, Isaac and Jacob. Jacob, whose name was changed to Israel, who gave his name to that Old Testament people. Jacob – what a person on whom to found a nation that was supposed to be the special instrument in the hand of God for the effecting of His purposes. Think about it for a moment. Think about how ridiculous it is - Jacob. Who would have chosen Jacob? Who would have trusted Jacob with anything? Who would even have wanted to be identified with one like Jacob? If I were God, I could have made a better choice than that. Give me somebody who is trustworthy, somebody who is stable, someone who has unquestioned integrity and tested authenticity. If I'm going to identify my cause with somebody, I want that person to be of sterling character - like Peter! Or John. Certainly not Jacob. I don't really want him on my team. For one thing, he'll be after my job! And for another thing, he'll probably be draining off your capital gains. No, Lord, You could do a lot better than Jacob. What are You doing with Jacob, when there's Esau! Now, who wouldn't like Esau? They are twins, and already in the beginning there is the clue that this is not an ordinary story. Rebecca had a very difficult pregnancy. That's how rotten Jacob is. He began kicking before he was born. They called him Jacob, which meant "heel," which is maybe because, so the story goes, he reached out and got Esau's heel, as Esau was being born ahead of him. But it's also possible in that translation that he was named heel because he was a kicker and a screamer. And the word has to do with heel; maybe we associate heel with deceiver, supplanter, because this guy was a con-artist, a conniver, a manipulator, a liar and a cheat. Rebecca said, "I don't know if I'm going to make nine months or not. I'm going to die!" And there was an announcement, a prophecy. Two nations in your womb, two peoples, going their own ways from birth! One shall be stronger than the other; the older shall be servant to the younger. Where did it come from? Who heard it? There was something strange about those two children already in the womb, and what is the biblical story pointing to? Isn't it pointing to the fact that when it comes to the purposes of God, things are not left to chance or to accident, but that in and through the things that happen in the natural course of events there is already a word spoken by God that reflects an eternal purpose of God that God is about something in this world and history. I don't know why Jacob was chosen. Frankly, I'd rather have Esau in my tent. But just as in the case of Isaac, the child of promise who came to Abraham and to Sarah who was barren, by the promise of God so here it is repeated. Rebecca was barren. Why? Because, just in case the point was missed in the previous generation, God will establish it again in the third generation that there is to be © Grand Valley State University �Jacob: The Conquest of a Wheeler-Dealer Richard A. Rhem Page 4   an heir, the chosen one who will carry on this purpose of God spoken to Abraham. It will not be through fleshly desire or Isaac and Rebecca, but because God said, "I will open the womb. I will give a child of promise." That is pretty heavy, but that is what this story is telling us. Let's follow Jacob through for a moment. Next scene, Momma's boy close to the tent, is cooking up a bowl of soup. Esau comes in from the field, hungry. The firstborn, the rightful heir to the rights of the firstborn, says, "Give me a bowl of soup." Jacob says, "You like the soup? Smells good, eh? You want a bowl of soul, Esau? Give me your birthright." Birthright. Spiritual blessing. Intangible goods. Something for the future. Esau says, "Man, if I don't get that bowl of soup, I won't have a future. Give me a bowl of soup and you can have the birthright." Well, not too commendatory, Esau, but I can identify with that. How many of us haven't preferred a present, tangible gift rather than a future spiritual blessing? And then, having moved into position at that point, having taken advantage of a brother in his vulnerability, we get that most dastardly of all scenes where he tricks his old, blind father and robs Esau of the blessing. Now, if this is a good, moralistic sermon – I mean a good, moralistic story like most sermons and most Sunday School lessons – then we would say, "Jacob did this and now Esau's angry and Rebecca's worried for Jacob's life, and so she is going to send him away and now he's going to get his. Be sure your sins will find you out. The way of the transgressor is hard." Right? Wrong! Jacob goes off into the wilderness, fleeing for his life. He lies down in the wilderness alone, guilty, afraid, and has a nightmare. Right? Wrong! He falls asleep like a baby and sees a ladder with angels going up and down and Almighty God saying, "You're my boy. I love you, and I'm going to be with you and I'm going to protect you and I'm going to bring you home." Just exactly what we said, isn't it? Be sure your sins will find you out. The way of the transgressor is hard. This liar, cheat and deceiver goes off in the wilderness with a whole burden of guilt, enough to spread over the whole world, and what happens? He gets a marvelous revelation of a gracious God. Well, the Bible story could make it easier for us, couldn't it? I could say at this point, "Go thou and do likewise," but that wouldn't exactly be the point, would it? But, listen to this point. It's not a story about human behavior and human conduct. The Bible's not a story about, "Be good and you will be blessed, and be bad and you will suffer." The story of the Bible is not about the little moralisms and legalisms that either make us proud of our righteousness or scared of our unrighteousness. The story is about God Who does something in the world through us, around us, in spite of us, according to His own purpose and His own good pleasure and His own sovereign Grace. © Grand Valley State University �Jacob: The Conquest of a Wheeler-Dealer Richard A. Rhem Page 5   Jacob is no stained glass saint. He's a miserable and abominable cheat and deceiver, the last person on earth who ought to see a revelation like that, which doesn't point to the fickleness of God, but to the grace of God Who says, "I chose you and I've got ahold of you and I'm going to stick with you and I'll protect you and I will effect everything I have said that I will effect through you because I am God." I like that kind of God, really. He blows my mind. He shatters all of our little pedestrian categories. He's a God Who is about something in this world that is greater than any one of us and transcends all of our strengths and all of our weaknesses, Who uses us in spite of ourselves, in our highs and in our lows, Who never gives us reason to be proud. "Let him that boasteth, boast in the Lord," said Paul. After he had said that God had called the things that are despised, the things that are not, in order to effect His purposes, he concluded, "Let him that boasts, boast of the Lord." No room for human pride, and no room for human despair, for there is no one, no one so wicked and raunchy, no one so meanspirited but what he can be the instrument of the Eternal God for the effecting of His purposes for the glory of His name. Now, that reduces us to where we ought to be reduced - to a position of humility before the Sovereign God Who was doing something in this world. Blessed be His name, and He'll do it with the likes of us - you and me, mixed bags that we are, filled with ambiguity, bubbling with enthusiasm, motivated by high ideals, falling flat on our faces, fickle and feeble, dedicated one moment, dry as a bone the next, unsteady, unfaithful, flawed and fallible. Blessed be His name, Who takes clay like this and does His thing! Well, Jacob went to Laban, got into real conflict there with his father-in-law. He met his match. They really drained all their mutual energy trying to outfox one another. And Laban was pretty good at it, but God was with Jacob, and when they finally parted, Jacob took Laban's daughters, his grandchildren, and his flocks and fled, Laban coming after him. God said to Laban, "Don't you touch him." And when they finally did part, after Laban had caught up with him, they parted with what I once thought was a nice benediction. Did any of you ever go to Junior Christian Endeavor? That was a youth organization a hundred years ago when I was young. We closed the meetings every week with a Mizpah Benediction. "The Lord watch between me and thee, while we are absent one from another." I thought that was so marvelous. Isn't that marvelous? We could all say it, couldn't we? Every Sunday. "The Lord watch between me and thee, while we are absent, one from another." I always had a warm, cozy feeling about that benediction, but you know what it really meant? That was what Laban proposed to Jacob. He said, "The Lord watch between me and thee while we are absent one from the other because you've ripped me off time and time again, and I don't want you to come near me again!" That's Jacob. © Grand Valley State University �Jacob: The Conquest of a Wheeler-Dealer Richard A. Rhem Page 6   Finally, he comes to the great crisis in his life. He struggles all night alone the day before he's going to meet Esau and something good happened there. If you go home and read that story, you will find a real prayer of a man who was afraid and vulnerable. I think God was eventually getting through to Jacob. I think he was finally at a point where he knew that he couldn't always connive his way through all of his life, and he offered a beautiful prayer and made all the preparations he could, and then, before he met Esau, he was encountered by a man who wrestled with him all the night. It's a very mysterious story. We must assume that it was a wrestling with God, not that God is a man or that God is a physical being, but however that story is to be conceived, it is obviously the point at which Jacob came to terms with the Sovereign God Who wrestled with him and allowed him to hold on to Him all night long, but when push came to shove, with a touch, crippled him. And old Jacob went off into the rising sun that morning limping, and I think that God finally conquered that wheeler-dealer. Although, even after he meets Esau and Esau beautifully forgives him, embraces him, kisses him, invites him to come along, I'm still not sure Jacob was playing it straight. He said, "Ah, no, Esau, look, I've got a lot of animals that can only move along slowly, and I've got these little children and you go ahead, Esau. Thanks a lot, but go ahead." ("Get out of here, Esau. Leave me alone!") So, I'm not sure, even at the end... But you see, wouldn't it be nice if I could say, "Ah, now finally God had His way with Jacob and here's Jacob, the saint. Put him back into stained glass." And then I've got to say to you, "It's not that nice." God conquered him. God did His thing with him. Jacob trusted Him. Jacob loved Him. And Jacob never did amount to much to his dying day. He's no hero, friends, just a person God used. I wonder why God sometimes - seems like all the time - chooses the weak and despised things of this world, the things that are not, to confound the things that are. Maybe it is so that finally we will learn the lesson that all is of Grace, all is of God, all is gift. And all we can do is, in the ambiguity of our own muddy way, cast ourselves on His mercy and wait on the Lord. Let us pray. Father, we might ordinarily, in ordinary days and in ordinary church services, and in ordinary messages, conclude by saying, "What a man was Jacob! Help us to be like him." But today we've seen another face of Jacob who saw Your face, and so we can only say, "Lord, we are like him. We're schemers and connivers and manipulators and we're cheats. We fudge the truth; we hedge the facts. We take things into our own hands, we try to manage and control, and we try to put the best face on everything that we do and the persons that we are, and underneath, we're Jacob all the way." And so, we don't pray, "Make us like him." We acknowledge that we are. We pray, "Reveal Yourself to us as You did to him. Say to us, 'I will be with you. I will protect you. I will bring you home.'" And then, © Grand Valley State University �Jacob: The Conquest of a Wheeler-Dealer Richard A. Rhem Page 7   Father, from lisping lips and divided lives, we will praise you with all we have. Through Jesus Christ, our Lord, Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXI Series No Stained Glass Saints Scripture Text Genesis 32:24, 28 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19861012 Date A point or period of time associated with an event in the lifecycle of the resource 1986-10-12 Title A name given to the resource Jacob: The Conquest of a Wheeler-Dealer Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on October 12, 1986 entitled "Jacob: The Conquest of a Wheeler-Dealer", as part of the series "No Stained Glass Saints", on the occasion of Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 32:24, 28. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Covenant God of Grace Hebrew Scriptures Jacob https://digitalcollections.library.gvsu.edu/files/original/be92ddecca1338aac5c36515f5f8451c.mp3 890a7c5e7468855c96dd3f700725cee1 https://digitalcollections.library.gvsu.edu/files/original/665725d9767c3a24c17dc00713db8d87.pdf 8c86ed73390ce18bb51597bdbdddeb14 PDF Text Text Abraham – Shaky Faith in a Faithful God From the sermon series: No Stained Glass Saints Text: Romans 4:17 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 5, 1986 Transcription of the spoken sermon …this promise, then, was valid before God, the God in whom he put his faith, the God Who makes the dead live… Romans 4:17 I inaugurate a series of messages entitled, "No Stained Glass Saints," beginning in this message with Abraham. The purpose of this series is to march before us biblical characters through whom God has effected His purposes of salvation and the establishment of His Kingdom in order that we might understand that God's Kingdom is a witness to what God can do with people who respond in faith to Him – and not what human individuals can accomplish through their piety, righteousness or goodness. My purpose in this series in not the debunking of biblical heroes. There is enough debunking of leaders and celebrities in our society. It has become a common occurrence for everyone who has known anyone who was anybody to rush into print with all the petty and lurid details of the lives of public figures, reducing them to the level of the common, the mediocre. It is a disappointment and a disillusionment, often, when the mighty are shown to have clay feet, when the great ones are revealed to share our common human weaknesses and flaws. We know all persons share a common humanity. We should not be surprised at the revelation of the secrets of the hearts and lives of public persons or giants on the scene of history. Still, we are disappointed, let down. We want heroes, heroines. We need models, persons who inspire us and elicit from us our best, I am not setting out to rob you of biblical heroes. I am not going on an iconoclastic binge to destroy your idols. I am, however, hoping to demonstrate © Grand Valley State University   �Abraham – Shaky Faith in a Faithful God Richard A. Rhem Page 2   that the history of God's saving moving in our history points to what God can accomplish with ordinary human beings who trust Him and heed His word rather than what great persons can accomplish on behalf of God. The Bible teaches theology, not morality. But we have turned the Book of Theology - the Book about God - into a book of morality, a book about human behaviour. The Bible is about God, about God's eternal purpose, about God's grace, about God's faithfulness9 about God's steadfast love. Only secondarily and derivatively is it about the human person, the human family, human response, human behaviour. It is theology - a word about God, not morality (from mor-, mos: custom; plural mores: manners, morals, character): a code of human behavior, of or pertaining to character, disposition, of or pertaining to distinction between right and wrong, good and evil. My purpose, then, is to exalt the Lord, to point to His Sovereign grace and draw our minds and hearts to Him, to trust His steadfast love and rest in His faithfulness to His saving purpose. I begin with Abraham. Abraham was the Father of the Faithful, and I begin with him because that is where the whole covenant history began. Those eleven chapters of Genesis that tell us about the Creation and then the Fall of the human family and all of the disastrous results that issued in the judgment of the Flood and God beginning again, and then even after the new beginning, the human race rebelliously building the Tower of Babel – these symbolic stories point to the incorrigibility of the human person, which is the prelude to God's movement of Grace whereby He calls one person, Abraham, and through him, builds a nation that issues in Jesus, that issues in the Church, that will issue in the final consummation of His Kingdom. The story of the Bible is the one story of a God Who moves through human persons and human history, finally to effect His purposes. And its prelude, those first eleven chapters, tell us why His grace is necessary, because time and time again it is demonstrated in those early chapters that we cannot do it on our own. You may remember back in Easter that I chose Genesis 11:30 as a part of my text for Resurrection morning. It is a most remarkable little statement about Abraham's wife, Sarah. It says, "Now, Sarah was barren." And perhaps you'll remember that I remarked about how remarkable it was that, when God was at the point at which He would build a family and a nation in order, finally, through that nation to win all nations, that He would start out with a couple who was barren. Now, that's not an accident. That little phrase in the 30th verse of Chapter 11 of Genesis is not an accident. "Sarah was barren." © Grand Valley State University �Abraham – Shaky Faith in a Faithful God Richard A. Rhem Page 3   It was a theological pronouncement of the impossibility of the human construction of the Kingdom of God. It was the insight of the Old Testament writer that if the Kingdom would be effected, it would be effected by the steady faithfulness and powerful love of God, and not through human manipulation, human ingenuity, human industriousness, human faithfulness, or anything human. Sarah was barren. And the 12th Chapter opens when God called Abraham, and said, "I will bless you and in you all nations of the earth will be blessed." And on this Worldwide Communion Sunday, we, the people of God, celebrate the one God and the one Faith, the one Baptism; we celebrate the face that we are here together on behalf of the whole world, for we are the heirs of Abraham and it is through the Church that all nations of the earth are to be blessed. Abraham was a great man of faith, and he is a model of faith. Paul sets him forth as a model of faith. Paul says how remarkable it was that old Abraham didn't doubt and didn't waver in his faith, but rather believed God, Who can call into existence the things that are not as though they were! Ah, but Paul, wait a minute. Let's argue with the good Apostle for a moment. Is that all there is? Is it just the story of Abraham's unwavering faith? If it is really the story of Abraham's unwavering faith, then I don't belong to Abraham's club. If the Kingdom came in those days through Abraham because Abraham didn't waver in his faith, then, sorry, Father, I don't qualify. Put me on the second team, or maybe just let me sit this one out. Paul, are you sure he didn't waver? Well, what does the story tell us? If we had time this morning we would go on in that 12th Chapter. Do you know what happened immediately after Abraham's call? It says Abraham went. Good for you, Abraham. God said, "Go," and Abraham went. Good for you, Abraham. And then you know what happened? He got to Canaan and there was famine there. Oh, so this is the Promised Land? Famine? He says to Sarah, "We'd better pack up and go down to Egypt." And they got near Egypt, and he said, "Hey, Sarah, make like you're my sister because you're a beautiful lady and Old Pharaoh might look at you and want you and if he wants you, he'll do away with me! I'm not really so concerned about him having you, but I don't really want him to do away with me!" And if you would go to the 20th Chapter of Genesis, you would find a similar story. This time it's not Pharaoh in Egypt, but Abimelech. Now, it's in the Bible. Abraham lied to Pharaoh in order to protect his skin. This is the guy who hears the call from God Who says, "I'll make of you a great nation and in you all nations of the earth will be blessed." But Abraham said, "Hey, Sarah, we'd better take this matter into our own hands." Nice going, Abraham. I'm feeling more akin to you all the time. And then the years go by and the barren Sarah is barren still. And Sarah says, "You know, God is good, but maybe He needs help. Let's help Him out. Let's get a little human management and a little human ingenuity at work here. Abraham, © Grand Valley State University �Abraham – Shaky Faith in a Faithful God Richard A. Rhem Page 4   why don't you take Hagar as a second wife? I'm barren. Perhaps she's fruitful." And Abraham says, "Well, I'm not above that." And the issue of that is Ishmael. And then there is a marvelous encounter again between Abraham and God and the promises of the Covenant are reiterated in the 17th Chapter of Genesis, and God says, "I'll be a God to you and to your seed after you, and I will bless you and your seed will be as the stars of the heaven and the sand of the sea." Abraham stands awestruck before God, and then he says, "Oh, by the way, Lord, would it be all right - could Ishmael stand before you? Can't we give up this ridiculous idea that old Sarah at 99 years old is going to conceive in her womb that is withered as a prune? Could Ishmael stand before you? Come on, God, I'd like to get you off the hook. I'd like to make it a little easier for you." God says, "No way! Because, if Ishmael would stand before me and if Ishmael would be the line of the Kingdom, then you could always look back and say, ‘Well, God promised this, but I had to come in and help a little bit. There had to be a bit of human manipulation, a little bit of human management, a bit of human control.’" God said, "No way! I love Ishmael. I'll bless Ishmael. But it won't be Ishmael. It will be a son of Sarah's barren womb." Abraham said, "I guess I get the point." And eventually there was an angel messenger who came down outside the tent and told old Abraham that Sarah would have a child. Sarah was listening behind the flap of the tent - and she laughed. She tried to hold it in, but it exploded. The angel said, "Why is Sarah laughing?" Sarah said, "I wasn't laughing." The angel said, "Yes, you were laughing. But I'll tell you the joke's on you, because you're going to conceive and you're going to call your boy ‘Laughing.’" (That's what Isaac means - laughing.) "You're going to have a little boy and I'll have the last laugh. Isaac will stand before me." Ah, isn't it wonderful that the whole covenant of God was initiated with this man of such great heroic faith, noble, great Abraham - the Father of the Faithful? Don't you believe it. Old Abraham struggled to hold on to the promises of God just as much as do you. Abraham knew just as much as you do how ridiculous it is to play by God's rules, to live by His Grace, to trust in His promises. Abraham was tempted just as much as you are to take matters into your own hands, to manipulate a little bit, to have a little human management, a little human control, and help God out. Ah, the story of the scripture is not what God was able to do because there were a few great people around to do it for Him. The story of the scripture is about the great God Who can use flawed people like you and me to effect His purposes. Well, I understand Paul. Abraham is a model. He is a model for me – a model of hearing the Word and heeding the Word and following the Word. He's also a model for me in recognizing that my faith wavers and doubts overcome me and © Grand Valley State University �Abraham – Shaky Faith in a Faithful God Richard A. Rhem Page 5   sometimes I say, "I can't believe it." And when I go my own way, getting off God's way, Abraham is also a model for me because I know that, like Abraham, and in spite of Abraham, through me and in spite of me, God will do His thing. Shaky, shaky faith in a faithful God. That's the glory of the biblical story. And so, come to this table. Take bread and take wine and know again that God loves us, and Jesus died. He loved us and gave himself for us. I take the bread and I take the wine and I taste it and it becomes a tangible sign of the love of a God Who will never let me go, even though I let Him go all the time. A God Who will never forsake me, even though I forsake Him all the time. But our liturgy recognized long ago that after announcing that we must come to this table prepared, with hearts prepared and sin confessed, this is not intended, dearly beloved, to distress the contrite hearts of God's people as though no one may come to this table but those who are without sin, for we acknowledge that we are weak and that we have failed, and therefore, that we need the righteousness of Jesus Christ. And we come and take bread and wine and say, "Thank God for Grace - Grace greater than all of my sin, overcoming all of my weakness, all of my frailty. Thank God for a faithful God Who grips those of us of shaky faith." And one day the kingdoms of this world will become the Kingdom of our God and of His Christ. One day the people of God gathering today around the world as a sign of what God is doing with this world will see the sign fulfilled when every knee bows and every tongue confesses that Jesus is Lord to the glory of God. Thank God. It is God upon Whom it all depends. Thank God for His Grace that will never fail us, and that when we prove faithless, He shows Himself faithful. Thanks be to 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 World Wide Communion Pentecost XX Series No Stained Glass Saints Scripture Text Romans 4:17 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-0-19861005 Date A point or period of time associated with an event in the lifecycle of the resource 1986-10-05 Title A name given to the resource Abraham: Shaky Faith in a Faithful 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 October 5, 1986 entitled "Abraham: Shaky Faith in a Faithful God", as part of the series "No Stained Glass Saints", on the occasion of World Wide Communion, Pentecost XX, at Christ Community Church, Spring Lake, MI. Scripture references: Romans 4:17. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Abraham Covenant Faithful God God of Grace Hebrew Scriptures Nature of God https://digitalcollections.library.gvsu.edu/files/original/a12d0f0983e647ce859872b95db5ac4e.mp3 9ff17354f9ae5fb33d7c5081c58c5f93 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 XVIII Scripture Text Psalm 88:13-14 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-0-19860921 Date A point or period of time associated with an event in the lifecycle of the resource 1986-09-21 Title A name given to the resource Praying to an Absent 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 September 21, 1986 entitled "Praying to an Absent God", on the occasion of Pentecost XVIII, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 88:13-14. 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/f93f2f960d0fdcfc580733ccbe987ed8.mp3 649b2ce15d6dce048f7a363cb211bb9d 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 XVII Scripture Text Psalms 139, 51, 40, 116 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-0-19860914 Date A point or period of time associated with an event in the lifecycle of the resource 1986-09-14 Title A name given to the resource Our Life in His Light 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 September 14, 1986 entitled "Our Life in His Light", on the occasion of Pentecost XVII, at Christ Community Church, Spring Lake, MI. Scripture references: Psalms 139, 51, 40, 116. 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/d748be6bd3d8d553bdb6201c9ee190b5.mp3 5565852a1d09806a3438beb0feaa3215 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 Christian Education Sunday Pentecost XVI Scripture Text Joshua 4:6-7, 24:15, Psalm 78:6-7 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-0-19860907 Date A point or period of time associated with an event in the lifecycle of the resource 1986-09-07 Title A name given to the resource What Do These Stones Mean? 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 September 7, 1986 entitled "What Do These Stones Mean?", on the occasion of Christian Education Sunday, Pentecost XVI, at Christ Community Church, Spring Lake, MI. Scripture references: Joshua 4:6-7, 24:15, Psalm 78:6-7. 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/d6a587d0f31db12f796fc41643037582.mp3 4efcde8a6e790317357897109087d237 https://digitalcollections.library.gvsu.edu/files/original/ed205de2dc3b21693d6836b6cf101880.pdf 553952d0be11551691dcd748635efd53 PDF Text Text God is Easy to Live With Text: Psalm 103: 13-14 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 31, 1986 Transcription of the spoken sermon As a father has compassion on his children, so the Lord has compassion on all who fear him. For he knows how we are made, he knows full well that we are dust. Psalm 103: 13-14 The Psalmist begins this Psalm with a call to his own being to bless the Lord. The Psalm ends with the same call, now inviting the whole created order and all created beings to join in the praise of God. The body of the Psalm witnesses to who God is by pointing to all God does, thus giving the cause for gratitude which issues in the praise of God. Psalm 103 is an expression of pure praise. Nothing is requested; no plea or complaint is expressed. It is simply a paean of praise to the good and gracious God, a God Who is easy to live with. The psalm flows; it is a spontaneous eruption of joy at the contemplation of the wonder of God's goodness, compassion and grace. It is the amazement at the realization of Who God is and what He has done and continues to do. Praise is spontaneous. It arises in our hearts; it erupts on our lips; it breaks forth, irrepressible. The Psalmist calls himself to consciousness of God's mercy; praise is the result. Praise cannot be coerced; forced, it is not praise. But we learn from the Psalmist that it is in the contemplation of God in His saving acts toward us, His mercy and goodness to us, that we put ourselves into the posture of praise. Let us listen as the Psalmist describes the God Whom he calls upon his soul to bless. We bless God because of Who He has shown Himself to be. Old Testament faith was not speculative and abstract. Rather, the God Whom Israel praises was the God Who revealed Himself in human experience. He was the God Who revealed Himself to Moses. That brings to expression the whole history of redemption in which Israel was called and claimed by God to be © Grand Valley State University   �God is Easy to Live With Richard A. Rhem Page 2   His people. Israel had a sense of being God's chosen people. In the Exodus event, God freed their Fathers from Egypt's bondage. He was the God Who led them through the wilderness and brought them into the promised land. In His revelation of Himself to Moses, He made Himself known as merciful and gracious, slow to anger and abounding in steadfast love. Mercy, grace, steadfast love - what a list of attributes that makes. He was the God of salvation; He set His people free from the galling slavery that de-humanized and oppressed. He provided for them, nurtured them and established them in their own land. Israel's history was a history of salvation of the Mighty God Who delivered them. In Exodus, as Israel gathered at Mount Sinai and prepared to receive the Law, these were Moses’ words to them: You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. Now, therefore, if you will obey my vice and keep my covenant, you shall be my own possession among all peoples…. Exodus 19: 4-5 That beautiful image expresses well Israel's sense of being called and claimed by God. But not only in their corporate history, but also in their personal, human experience, the Old Testament people had a sense of God's grace and mercy. Just listen to the five verbs of verses 3-5. God pardons, heals, redeems, crowns, satisfies. Consequently, His people live as renewed persons, kept in the steadfast love of God. Expanding on the first blessing mentioned - God's pardoning grace - the Psalmist gives us one of the most vivid figures of speech found anywhere to describe what God does with our wrongs. Here is the marvelous surprise: God does not deal with us as we might expect to be dealt with. He does not deal with us according to our sins, nor requites us according to our iniquities. How often we get things out of focus. We grumble and complain. We are prone to look on the dark side, feeling we have gotten a bum deal. We luxuriate in self-pity and whimper while we nurse our wounds and rationalize our poor showing. But the reality is far different! God does not deal with us as we deserve. C.S. Lewis, in The Great Divorce, tells of a busload of folk from the grey, misty flats of purgatory who take a bus excursion to the borders of heaven to see if they might desire permanent residence there. One of the "tourists" meets a man known to him on earth who was tried and executed for committing a murder. The man is now a citizen of heaven. The visitor is amazed to find the murderer there. He cries out, "What I'd like to understand is what you're here for, as pleased as © Grand Valley State University �God is Easy to Live With Richard A. Rhem Page 3   Punch, you a murderer, while I've been walking the streets down there and living in a place like a pigsty all these years." The citizen of heaven tries to explain that he had been forgiven the crime and that both he, the murderer, and the man he murdered had been reconciled at the judgment seat of God. But the "spirit" from purgatory would have none of it. It was unjust, unfair! He keeps protesting that it is not right, and all he demands is his rights. "I've got to have my rights, same as you, see!" "Oh, no," the citizen of heaven assures him, "It's not as bad as that. I haven't got my rights, or I should not be here. You will not get yours, either. You will get something far better." Thank God we do not get our rights. Thank God justice is not done. Thank God His grace is greater than all our sin. Will Campbell learned the heart of the Gospel the hard way one day. It was during the days of great tension and ugliness of the Civil Rights Movement in the South. A young seminarian and a black man were gunned down in cold blood by a Southern sheriff. Will and his brother were with a friend who would have nothing to do with the Gospel, when they heard the news. The friend put Will, himself a minister of the Gospel, on the spot. In effect, he said, "What will your God do about such an outrage? Can that sheriff be forgiven?" Will, his own heart broken and full of anguish, knew this was the acid test. Did he believe the Gospel? He answered, "Yes." So, the murdered and the murderer are alike loved by God? Yes. Then, what is this Gospel of yours? We are all bastards and God loves us anyway? "Yes," Will replied. That is the scandalous Gospel we believe. He does not deal with us according to our sins, nor requite us according to our iniquities. This is the testimony of the whole of Scripture. He blots out our sins as a thick cloud. He casts them behind His back. He buries our sins in the depths of the sea. He remembers them against us no more. We remember our sins. We remember the sins of our neighbors. We nurse them, fume and fuss about them, burden ourselves with them, wallow in them. © Grand Valley State University �God is Easy to Live With Richard A. Rhem Page 4   But, God puts them away - forever. No wonder the Psalmist said, Bless the Lord, O my soul! How does He deal with us? With compassion! Like a parent deals with a child. But no earthly parent begins to realize the magnitude of God's compassion. The best of human parenting is only a faint reflection of the parental love of God. It gives us an image we can grasp and begin to understand. But God's Fatherly compassion surpasses our best insight and understanding. The Psalmist calls us to bless the Lord because of the way He loves us – human as we are. He knows how we were made. He knows full well that we are dust. Here is not only a beautiful statement about God, but here, too, is the charter of our humanness. In the Scriptures we find surprisingly that it is all right to be human. Does not this statement reflect the Psalmist's understanding that God loves us and accepts us in our very humanness? The Bible celebrates that humanness. In the eighth Psalm we read of both our smallness when compared with the cosmos and our greatness in that we were created a little less than God. In this Psalm we sense that the Psalmist believed that God fully understands us in our humanness. We are not God. We are not angels. We are human. To be human is to be finite, limited. To be human is to have to choose, to decide, to act on limited knowledge and insight. To be human is to struggle to find the balance between freedom and responsibility. To be human is to be part of the created order of the earth and to feel the tug of that which connects us to the earth and to be created in the image of God, made for and called to fellowship with God. To be human is to be a person in process, a pilgrim, a struggler. We have not allowed ourselves to be very comfortable in the Church being human. We do get down on ourselves. We condemn ourselves and we are harder on ourselves than anyone else and we are harder on ourselves than God is. Somehow we've gotten the message that it is not all right to be human. We just do not measure up. In the Church - in religion in general - there is a large measure of moralism. There is a strong stress on the "ought." There is the threat and warning about our shortcomings, the constant call to do more, to do better. There is that constant © Grand Valley State University �God is Easy to Live With Richard A. Rhem Page 5   pressure to perform and there is the equally constant sense of falling short. The "message" seems to be that it is not "OK" to be human. Dr. J. Harold Ellens gave a paper to a Christian Psychological Association some years ago in which he addressed the relationship of worship and emotional health. The whole paper is full of insight and greatly impressed me when first I read it. On our present focus, Ellens writes: Worship is the celebration of a feat accomplished and being realized. That fact is the historical datum certifying that God was uniquely in Jesus of Nazareth "reconciling the world unto Himself." The celebration of worship is the act and experience of taking profound and grateful account of God's demonstrated nature and behaviour: He is for us, not against us. Humans natively envision God as a threat. …It may well be that man's native view of God as a threat derives from the natural state of anxiety which seems to be coincident with self-consciousness. …Worship as the celebration of God's grace addresses itself essentially to human anxiety regarding God, self, and one's world of relationships. This follows directly from the fact that the Christian "good news" is the announcement of man's freedom from those threats - freedom to be and become oneself. The purpose of worship, then, is the achievement of emotional health and spiritual wholeness in the form of relief from destructive anxiety by means of the celebration of God's grace. Ellens stresses the fact that worship either incites and embodies experiences of forgiveness, acceptance and a desirable destiny, or enforces guilt, shame and bondage. Worship either frees or sickens. Speaking directly to the point I am making in this message, Ellens writes: The process of worship must provide a comfortable and safe arena for humans to deal with their real inadequacy to the responsibilities of life and the challenges of godliness, as well as their sense of inadequacy as humans. The two are usually quite different and the difference is often the dimension of man's dishonesty, self-deception and pathology including psychic conflict. Worship must provide opportunity and necessity for humans to face their real humanness without employing the typical pathological techniques of self-deception, deception of the community, or mechanisms of escape. Typical worship encourages rather than prevents such pathologies. However, when worship fails to lead people out of them, it cannot be healing. Where deception of self or the community is necessary or possible, freedom in God's grace is impossible. That is the setting for emotional illness, not health. Ellens continues: © Grand Valley State University �God is Easy to Live With Richard A. Rhem Page 6   Worship must provide such humans with the strength and safety to face the crushing reality of our personal and communal potential for envisioning sainthood, on the one hand, and our inability to produce sainthood on the other. It is not a new insight that man is at war with his self. It would be a new experience if worship consistently resolved that conflict in the peace of grace. ... To achieve a healing emotional response, liturgy must provide for honest, relief-affording resolution of the anxiety and ego-insult inevitable to our internal conflicts. This requires aiding persons, through worship, to realize and act out the fact that it is acceptable to be human and sinful. Worship must aid persons and the community to realize on the emotional level that that acceptability is precisely what divine grace and Christian graciousness means. There is much more that could be said on this point, but this is enough to indicate how in worship we should experience the Psalmist's insight that God knows how we are made, knows we are "dust" or "clay" – people in conflict, full of anxiety, loaded with guilt and a sense of inadequacy, needing the good news of an unconditional love and total acceptance of the God Who knows it all better than we do and has already handled our dilemma in the gift of Jesus and the grace which there came to expression. He meets our guilt with forgiving grace, our inadequacy with the total adequacy of Jesus, our weakness with the strength He provides, and calls us simply to trust Him that it is so and to rest in the abyss of His love. To catch a glimpse of such a God and such a redemption is simply to praise, spontaneously, irrepressibly. The Psalmist calls his soul to reflect on this good and gracious God and then he knows praise will flow. Praise cannot be coerced. C.S. Lewis was at first put off by all the calls, "Praise God," when first he became a Christian, until he came to realize that praise was simply the overflow of the enjoyment of the object of praise – in this case, the enjoyment of God. When we read a great novel or experience a great concert or see a beautiful sunset, we want to tell somebody about it. The fun of a good joke is sharing it. So is the praise of God. Lewis says praise is "inner health made audible." I'm sure he is right. Show me a person full of praise and I will show you a person healthy and happy. Some of us are praisers. Some of us are simply "chronic grumps." Again, praise cannot be coerced; either it is "felt" and thus will be expressed, or we remain numb and dumb. But we need not be fatalists, simply resigning ourselves to being "grumps," going through life groveling in the mire when we could soar with eagles. We can talk to ourselves; we can take ourselves in hand as did the Psalmist. We can become conscious of © Grand Valley State University �God is Easy to Live With Richard A. Rhem Page 7   the chronic posture of our souls and we can become self-conscious, reflecting on patterns that may be deeply ingrained. Rather than viewing a magnificent sunset and grumbling, "Well, another day shot," we can bask in a few moments of beauty. We can sense the cool, crispness of the autumn morning and remember this is our Father's world. We can feel the smooth softness of a newborn's cheek and revel in the wonder of a child. We can call upon ourselves to become conscious of the very gift of life and the resources for facing even the most difficult circumstances. We cannot contemplate the God Who "pardons, heals, redeems, crowns and satisfies" and not sense within the upsurge of emotion that finds expression in praise. Then with all creation and all the angels of heaven we can bless the Lord and experience the wellbeing of His grace and goodness, the God Who is easy to live with. Amen. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XV Scripture Text Psalm 103:13-14 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-0-19860831 Date A point or period of time associated with an event in the lifecycle of the resource 1986-08-31 Title A name given to the resource God is Easy to Live With Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 31, 1986 entitled "God is Easy to Live With", on the occasion of Pentecost XV, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 103:13-14. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Covenant Forgiveness God of Grace Human Nature Nature of God Praise Psalms Unconditional Grace Worship https://digitalcollections.library.gvsu.edu/files/original/4e7379c450fe41b2a97aa022dfd48d15.mp3 39756aa068054e1e64124d4dd2d56b87 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 XIV Series Music from CAROUSEL Scripture Text Psalm 42:11b 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-0-19860824 Date A point or period of time associated with an event in the lifecycle of the resource 1986-08-24 Title A name given to the resource With Hope In Your Heart Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 24, 1986 entitled "With Hope In Your Heart", as part of the series "Music from CAROUSEL", on the occasion of Pentecost XIV, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 42:11b. 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/6eaabb5f6c3838d1b287c3064ee37d23.mp3 1502e0b2905a94807a8d94111a19d5b7 https://digitalcollections.library.gvsu.edu/files/original/296334c1430357a5c0559c36e2e9080b.pdf 56237fec0160a8ded5b49259cefdabb0 PDF Text Text I Can’t Believe the Love I’ve Found From the sermon series: God’s Prodigal Love Text: Luke 15: 20-24 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 17, 1986 Transcription of the spoken sermon …while he was still a long way off his father saw him, and his heart went out to him. He ran to meet him, flung his arms round him, and kissed him….The father said to his servants, “Quick! Fetch a robe, my best one, …a ring…and shoes….Bring the fatted calf. …let us have a feast to celebrate the day…and the festivities began. Luke 15: 20-24 The next time I select this parable as the basis of the message, I will entitle it, "When Heaven Throws a Party." That says it well, better perhaps than our title today. But the title of this message is consistent with the perspective from which we have walked through the story; we've been looking at it primarily through the eyes of the younger son. An Old Scottish preacher treated it that way, too, but in one message he divided the story into three movements, "Sick of home, homesick, and home." That says it well, too. We've stayed with the story for four weeks and I think we, too, have gotten the feel of the movement: I want to do it on my own! Is that all there is? I wish I could start over! Now, finally, I can't believe the love I've found! I like that statement. It expresses the amazed joy of discovery the younger son experienced at his reception by the father and it points, as well, to the heart of the story, what the story is really all about – the love of the father, which is a parable of the love of God. We have rehearsed the story often enough; it is the most familiar parable Jesus told. But the climactic scene never fails to move us. But while he was still a long way off his father saw him, and his heart went out to him. He ran to meet him, flung his arms around him, and kissed him. © Grand Valley State University   �I Can’t Believe the Love I’ve Found Richard A. Rhem Page 2   What a vivid picture of love, forgiveness, reconciliation. What deep emotion is thus expressed and what deep chords the scene touches in our own hearts. Let us stick with the text for a moment. The son managed to get the first part of his rehearsed speech out: Father, I have sinned, against God and against you; I am no longer fit to be called your son. No more could be spoken; no more need be spoken. Love took over; love simply overwhelmed the penitent. There would be no more discussion, only rapid-fire instructions by which the son would be restored fully to the position of son and heir and the party would be prepared. The father's rationale was simple: The dead one was alive; the lost one was found. Let the party begin! There you have Jesus' understanding of the nature of God's love and the way love acts. He was defending his own action, his openness to all kinds of persons – winners and losers, rich and poor, prestigious and peasant. He claimed to be in his behavior, spirit and attitude a mirror of the heart of God. The portrait of the father running down the road, embracing and kissing the son and restoring him fully is simply a picture of God waiting, watching and finally welcoming His children home. Let us reflect on the nature of God's love as it comes to expression in Jesus' story. It is obviously the love of God and quite foreign to all human conception or expression. I am reminded of a statement from the Old Testament prophet Hosea. He is preeminently the prophet of divine love in the Old Testament. The passage is not strange to us; we have focused on it often; but the nature of the love is strange to us precisely because, as God says in the prophet's words, "I am God and not man." Hosea's prophecy opens with a personal narrative of his love for a woman who proves unfaithful, a woman whom God calls him to forgive and embrace again. That personal experience was Hosea's parable of God's love for Israel. In the 11th chapter, Hosea records how God created and cared for Israel tenderly, lovingly, only to be rejected by her. He then speaks of judgment to fall on them for their rebellion and revolt. But then the mood changes. God says, How can I give you up Ephraim, how surrender you…? My heart is changed within me…I will not let loose my fury, I will not turn round and destroy Ephraim; for I am God and not man. Hosea 11: 8, 9 I am always struck by that statement. So often we explain our behavior, our responses, our relationships with a shrug of the shoulders – "Well, I'm only © Grand Valley State University �I Can’t Believe the Love I’ve Found Richard A. Rhem Page 3   human." And it is true, only human - and so, I lose patience, my love has limits. You can push me over the line; my love comes to an end. I think there are some rights I do not have to give up. I take offense at some point of provocation and feel justified in doing so. In the family I set limits, I demand respect. I will not tolerate some things. I think the children need it and they do, but it is also true that I refuse to be used, abused. It makes me wonder if one could raise a family on the kind of love God displays. I know it won't work in the world of practical affairs, in business and government. Certainly not in international affairs. That kind of love ends up crucified. It is not practical. What are we saying about God? What are we saying about ourselves? Let's not try to qualify God's love as Jesus portrayed it. Let's not try to make it something else by all sorts of conditional clauses. Just think about it as Jesus portrayed it. It is like Hosea expressed, My love is what it is because I'm God and not man. What will we say? Too good for this world? Too impractical? Too idealistic? Some love, though! Some love. The Greek philosopher, Aristotle, said, "Great men never run in public." Research into the ways of Palestinian community life confirms that no father would pull up his garment and run down the road. It was a disgrace. God's love, Jesus says, loses proper decorum, loses dignity, has no self-regard – just races to embrace a child coming home. Some love! What are we saying? Are we wiser than God? Do we know better how to run the world? Is love really soft, ineffective? Let me suggest that love is really the only truly transforming power. Love changes us from the inside. Only an inside change is transforming. Fear can hold us in line. Behavior patterns can be changed by threat. A heavy smoker has a coronary, and the doctor says, "No more," and the habit is broken. Law can hold us in line. I really resist the seat belt law. It is foolish of me, but I resist being told I have to buckle up. One day this week I reached over and buckled up as I was approaching Bobbins Road on U.S. 31. At the light I stopped © Grand Valley State University �I Can’t Believe the Love I’ve Found Richard A. Rhem Page 4   and next to me the Sheriff's car stopped. Nancy said, "I wondered why you buckled up." But behavioral response to fear or law or threat of any kind - while it may control my behavior and keep me in line - which may be for my good and for the good of society - does not have the power to transform me so that I become a new person - my new behavior being the outward sign of my new being. Love is powerful. Love is transforming. Maybe our trouble is that we just do not trust love to do its work. We grow anxious; we want to exercise control; we want to secure the proper outcome. We are often well-intentioned. We really do want the best for our children, our nation, our world. But we don't trust love to effect it; we feel constrained to force the best solution in any situation. So we make demands and we threaten penalty. God loves. Jesus came into the midst of human history and he loved, and people felt its power and all kinds of people came to him. He made no distinctions; he simply loved people. And they were changed. Transformed. And Jesus was simply God's love in flesh and in action. Unconditional love - that is the love of God. Love that can be spurned, love that can be abused, taken advantage of, love that will not coerce, but that alone can transform. The Father did not play it cool; he did not remain aloof; he did not keep the boy hanging, put him on probation, lecture him on responsibility or vent the anger of his wounded pride. He just hugged him and kissed him and said, "My boy is alive; he's home again!" The son had gained insight. He had faced himself, come to his senses, acknowledged his foolishness and attained a proper humility. He was prepared to make a reasonable request of his father. He had come a long way, but he was still a stranger to grace until he felt the arms of his father, the hot, salty tears of the father falling on his shoulder. It was the love of the father that turned him inside out. It was the love that transformed him. How could he take it in? As he thought about it, he must have said, "I can't believe the love I've found." Maybe we are not wiser than God; maybe God is wiser. Maybe He knows that threat and condemnation do not transform even though they may coerce one to © Grand Valley State University �I Can’t Believe the Love I’ve Found Richard A. Rhem Page 5   conform. Maybe He trusts the power of love and so He deals with us with the patience of love. I wonder why we have missed that point in the Church. Sometime, taste some radio sermons or TV evangelists. Reflect on your experience in church over the years. Read sermon titles or the church page in the newspaper – it sounds like a horror story rather than a love story. What is the overwhelming impression created? Why do we use the phrase, "Don't preach to me!"? What is preaching in common usage? Is it not full of oughtness - full of threat, full of warning, and laced with condemnation? Why do we adopt a method that turns away when we have the message of an unbelievable love to share? Is it because we are insecure about the truth we bring? Do we want to force everyone into our mold? Are we unsure of love's transforming power? Do we rush in to force while God patiently waits? God loves. God waits. And then God races to embrace the one who finally comes to his senses. That is why the story ends with a marvelous party. The fatted calf. Music and dancing. Celebration. That is what worship ought to be – a great party. Once again, how we have mutilated the whole matter. There is a discipline of worship. I heartily commend it. Unless you arise on Sunday morning knowing it is the Lord's Day and you will worship without even stopping to make a decision, you will probably not worship with a disciplined regularity. But, why? Do we do God a favor? Do we honor God? Well ... perhaps. But what is this coming together? Is it not a party, a celebration for a grace amazing and a love beyond compare? I know there are spiritual disciplines, which I really need to keep in tune, in touch. But I do not do them for God's sake, to win His approval or curry His favor. I do them to keep in view this amazing love, the inspiring, uplifting experience of a love that keeps on throwing arms around me, believing in me when I give up on myself; a love that will never let me go. So I keep coming here to hear it again. I come here to say, "Thanks be to Thee, O God!" I really need to keep coming back; I forget so soon. I get down on myself. I see the ambiguity of my life, the equivocation of my commitment. I would give up on me; wouldn't God, Who knows the twists and warps of my soul better than I do? © Grand Valley State University �I Can’t Believe the Love I’ve Found Richard A. Rhem Page 6   The answer is simply, "No," He will never give up on me. Remember again this story is about God's love, His attitude toward His children. We've missed the point and ruined the story by making a big deal about the far country and loose living, but that is to distort the story and turn it into a moralism. It is not about how one lives, but about how God loves. If there is one great underlying, foundational, fundamental truth woven through the one story of the Bible, it comes to beautiful expression in this parable Jesus told and it is simply this - God loves us with an everlasting love. Personalize that; put your own name in the sentence: God loves…. Now, to make that felt, we should really take a moment and put our arms around each other. When you need space, go ahead - run, run like mad for as long as you need to run. Get it out of your system - that feverish cry, "I want to do it on my own!" One day you may wake up with a real headache and a heartache, as well, and ask, "Is that all there is?" When you get hold of yourself and feel that yearning inside and find yourself saying, "I wish I could start over," then remember this story Jesus told and simply come home - You won't believe the love you'll find. In the meantime, God waits, God searches for the slightest sign of homesickness, God loves and longs to have you feel it, in His embrace. Open yourself to the love and to God. Come to the party! © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XIII Series God's Prodigal Love Scripture Text Luke 15:20-24 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-0-19860817 Date A point or period of time associated with an event in the lifecycle of the resource 1986-08-17 Title A name given to the resource I Can't Believe the Love I've Found Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 17, 1986 entitled "I Can't Believe the Love I've Found", as part of the series "God's Prodigal Love", on the occasion of Pentecost XIII, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 15:20-24. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Nature of God's Love Parable Prodigal Son Transforming Love Unconditional Love