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                    <text>A Little Less Certainty and a Lot More Love
Text: II Kings; I Corinthians 13; Luke 9:46-56
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
November 23, 2003
Transcription of the spoken sermon
I added the reading from the Hebrew scriptures, because in going to that Gospel
passage, I knew that the background was important, that story of Elijah and King
Ahaziah, violent, causing us to shudder a bit, of course, but yet representative of
that particular day. The issue was that the king did not honor Yahweh, the God of
Israel, but rather was seeking counsel from one of the Canaanite deities, and of
course, the violence was consuming two groups of fifty with fire. That’s the
background of the story in Luke.
That ninth chapter always surprises me again when I read it - the disciples
following Jesus, living with Jesus, imbibing the spirit of Jesus, arguing among
themselves which one of them is the greatest, and having a child placed in their
midst, with Jesus’ words, “The least among you is the greatest.” And then John
proudly telling Jesus that he caught some evangelist out in the suburbs who set
up a tent and was conducting exorcisms, and John told him to stop, and Jesus
said to him, “Don’t tell him to stop. If he’s not against us, he’s for us.” And then
finally Jesus sets his face to go to Jerusalem, and he’s going to go through
Samaria. He sends some ahead to make preparations, but the village in Samaria
will not receive him because his face is set to Jerusalem, the other rival spiritual
center, and so, James and John, who were rightly called the Sons of Thunder,
said, “Show us. Call down fire to consume them,” and Jesus just shakes his head
and looks at them and says, “You don’t know what spirit you are of.” They go on
to another village.
I want to say quickly that the contrast is not between the Old Testament and the
New Testament. The contrast is not between Judaism and Christianity. The
contrast is between two Jews, Elijah in the 9th century B.C.E., and Jesus, so
about 900 years separate them. They are both Jewish and they both live out of
the same covenant relationship. It’s not a contrast of religions here. It is a
contrast of spirit and the different embodiment of, the different understanding of
the God of Abraham, Isaac and Jacob, who Israel was certain is God alone. The
issue with Elijah was that there was not an honoring of God alone. With Jesus, it
was an issue of love refusing violence, retaliation, vengeance.

© Grand Valley State University

	&#13;  

�Less Certainty; A Lot More Love

Richard A. Rhem

Page 2	&#13;  

It was a couple of months ago when I was setting my preaching for the fall that I
came to this particular sermon idea, which I call “A Little Less Certainty and a
Lot More Love.” The reason I came to it is about that time there was the frontpage headline in the Grand Rapids Press that the Christian group of churches,
the ecumenical center called GRACE, was withdrawing from the interfaith
Thanksgiving service. On the front-page, two prominent Christian Reformed
pastors of that group were quoted as saying, “Obviously we have given off the
wrong signals in our interfaith activity. It might appear that we are worshiping
the same God and that’s just not true.” I was shocked, I was saddened, I was
disappointed by that, I was embarrassed by that. I did not think out of the
Reformed community in this area that there would be that kind of statement of
an exclusivistic spirit because there’s a theological issue here, and the theological
issue here is that there is only God revealed in Jesus Christ and every other God
and every other tradition is the false God, is an idol.
To me, the theological issue is that you cannot have many gods. If you say God,
you are saying God alone. Jesus never intended that he was bringing to
expression a new God. This was the God of Israel. This was the God of Abraham,
Isaac and Jacob. The whole early Christian movement was a Jewish movement
that had no conception of some other God because they had no possibility of
another God. God is God. The Apostle Paul remained a Jew all of his life and he
certainly never conceived of the fact that he became the apostle of some other
God.
There is God. And then there are our respective religious traditions, and in those
respective religious traditions, we have a groping, seeking, yearning after that
God who is God alone, that infinite mystery who transcends us, who is beyond
our definition, who is beyond our ability to define or domesticate. I had thought
that possibly we had come to an understanding of the fact that religion is a
human imaginative, creative construct. Someone has an epiphany, a vision, tells a
story, gathers a community, forms a ritual, gains an identity, and there is a people
formed around that identity and in that ritual and observance experiencing that
transcendent God who is beyond all of our naming and all of our defining. I had
really thought that maybe we had gotten to that point, but obviously, we have not.
I want to be very clear - in no way is my Christian faith denigrated by the
recognition that God’s grace and God’s revealing is also accessible to those other
traditions. It does not take away from mine at all. I can simply recognize that I
am born into, nurtured in a community that has an identity, that has a ritual and
an observance, a story that becomes a medium for the experience of God, but that
that is also the case for those other great traditions in which the children of God
experience that touch of transcendence, that Infinite One whose presence
becomes tangible in the finite, religious expressions of humankind. And so,
because that exclusive spirit is so often marked by a dogmatic certainty, the title
of my message is “A Little Less Certainty and a Lot More Love.”

© Grand Valley State University

�Less Certainty; A Lot More Love

Richard A. Rhem

Page 3	&#13;  

Near the end of his narration of the tragic history of 2000 years of the Church’s
relationship to the Jewish people, James Carroll in Constantine’s Sword, which
some of us have been working through this fall, suggests that truth is not the
possession of any institution, any institutional grouping, but rather, that truth is
the gift of the Holy Spirit to the people of God, and he concludes that fine
paragraph with a statement that says,
“Finally, the revelation of Jesus is not about knowing, but about loving.”
He refers to I Corinthians 13, for that is precisely what Paul was saying. In a
fractured congregation that was filled with all kinds of arrogant claims as to the
superiority of my gift over your gift, Paul says we need all the gifts because we are
a body, but let me show you a better way, and then he pens that magnificent
hymn to love, and it is based on the fact that our knowledge is in part. To be
human is to have only relative, partial, provisional knowledge. It is the very
nature of being human. Paul says, “We see in a mirror dimly. When I was a child,
I thought as a child. When I became an adult, I put away childish things.” Right
now, he is saying, “Human family, Corinthian congregation, we are in the
childhood of our human experience. That will change some day when we see face
to face. But, as for now, because our knowledge is limited, humility becomes us.”
A little less certainty and a lot more love, because all knowledge will pass away
and be superseded, but love is ultimate.
Love can be a “mushy” kind of a word. But to love calls for tangible expression,
and I would suggest that in our society today and in the Church today there is an
issue that is tearing people apart, an issue that has become a scapegoat issue in
society. It is the issue of sexual orientation. In the Massachusetts Supreme Court
ruling this past week, it has sent Right Wing forces scurrying to try to get state
amendments to constitutions defining marriage as between a man and a woman,
when the constitution already assumes that and takes that for granted. But, this is
an end run trying to stave off the possibility that what the Massachusetts
Supreme Court said is a right, a human civil right, a same-sex union, could be
authenticated in society. Yesterday’s New York Times had an Op-Ed piece that
spoke eloquently and powerfully about marriage and about the crisis in which
marriage finds itself because of the lack of devotion and commitment, the
contingent nature of marriage where, if it isn’t working out, we just forget it.
David Brooks, a Conservative voice, writes,
Still even in this time of crisis, every human being in the United States has
the chance to move from the path of contingency to the path of marital
fidelity, except homosexuals. Gays and lesbians are banned from marriage
and forbidden to enter into this powerful and ennobling institution. A gay
or lesbian couple may love each other as deeply as any two people, but
when you meet a member of such a couple at a party or he or she then
introduces you to “a partner,” a word that reeks of contingency, you would
think that faced with this marriage crisis we Conservatives would do

© Grand Valley State University

�Less Certainty; A Lot More Love

Richard A. Rhem

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everything in our power to move as many people as possible from the path
of contingency to the path of fidelity, but instead, many argue that gays
must be banished from matrimony because gay marriage would weaken all
marriage. A marriage is between a man and a woman, they say. It is a
woman who domesticates men and makes marriage work. Well, if women
really domesticated man, heterosexual marriage wouldn’t be in crisis. In
truth, it’s moral commitment renewed every day through faithfulness that
domesticates all people. The Conservative course is not to banish gay
people from making such commitments. It is to expect that they make
such commitments. We shouldn’t just allow gay marriage, we should insist
on gay marriage. We should regard as scandalous that two people could
claim to love each other and not want to sanctify their love with marriage
and fidelity.
In the Episcopal Church, the consecration of a gay man in a committed
relationship to the office of bishop is tearing that church apart. And a very clever
journalist, Garry Wills, in Newsweek a couple of weeks ago, titles his column,
“The Limits of Inclusiveness,” and he maintains that in the American Episcopal
Church, opening up the office of the Bishop to a gay man in a committed
relationship has broken the bounds by which the Church can finally stay together.
That’s just too much inclusion.
And he denigrates Bishop Spong who, in explaining why the Episcopal Church,
Anglican Church worldwide, is so divided on this is because, in Africa and Asia
and Latin America, [there is] a very conservative element of the Church [who
have not moved beyond] superstitious Christianity. For the American Episcopal
Church to have an insight and a conviction about what is morally right and
decent and dignified, [but] to wait for the rest of the Church to catch up would be
to violate their own conscience and their own truth before God.
Wills suggests that the argument that the various provinces of the Anglican
Church be allowed to determine themselves is like at the time of the Civil War
when there was an argument that the states should be allowed to determine
whether or not they had slaves, and he wants to suggest that that kind of
determination by the states would have been just too much inclusion, that rather
Lincoln said there are some things that are right and we must stand there.
I want to turn that argument right against Wills and say that is precisely what is
going on here. In the case of slavery, Lincoln was saying slavery is contrary to the
very essence of this country, to this experiment in freedom. And I want to say to
him the inclusion of the Episcopal Church is not too inclusive. If it is, then let the
community be shattered and broken until there be enough light from God’s word
that will allow others to come along and to see that we need a lot less certainty
and a lot more love. We cannot as a community simply mouth love. There are
times that we must stand up for what is good and dignified and decent and moral,
and before the face of God for us true, to stand up and to be counted.

© Grand Valley State University

�Less Certainty; A Lot More Love

Richard A. Rhem

Page 5	&#13;  

No one has ever seen God. John writes, “God is love. No one has ever seen God.
But the one who dwells in love, dwells in God, and God dwells in that one.” Dear
friends, I know I’m preaching to the choir, thank God. But, we need a little less
certainty and a lot more love.

© Grand Valley State University

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                    <text>A Love Letter
Scripture: Philippians 1:1-18
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
June 23, 1996
Transcription of the spoken sermon
Paul's Letter to the Philippians is perhaps his most serene letter. It is a letter
filled with gratitude and deep emotion, the affection that he felt for that
congregation. It was obviously his favorite congregation; they had a very special
relationship. He wrote this letter from prison, probably in Rome, and having had
time to reflect and to sort things out, he wanted them to know how it was with
him, and in the course of the letter he expressed this very deep, affectionate
relationship he had with this congregation. Some have called it an Epistle of Joy;
some speak of it as a Prison Epistle, but I would like to call it this morning a love
letter. It's a love letter from Paul to the Church of Philippi, and I use it as an
occasion to send you a love letter today.
On the 19th of May, when you as a congregation voted to determine our future, I
tried to keep my integrity by pointing out that the issue was not to be determined
on the basis of a historic relationship to a denomination, nor on the basis of a
personal relationship to a pastor, that the issue was larger than that. That the
issue had to do with the nature of community, the nature of this community. And
it would not have been appropriate for me to preach this morning's sermon then,
because that larger issue needed to be set forth and you had to express
yourselves. But, having expressed yourselves so clearly, let me this morning come
back to say the relationship between pastors and people is not unimportant. In
fact, it is absolutely critical for the free flow of God's Spirit and the fruitfulness of
the Gospel in the lives of God's people. The relationship between pastors and
people is a very critical relationship and has everything to do with whether or not
the blessing of God will rest on a work. And so, this morning I want to speak to
that. And I want to use Paul's love letter as a love letter to you, and I'm going to
begin where he began when he says, "I thank my God on every remembrance of
you." There he is in prison, having time to think. And when he thinks of Philippi,
those people gathered there through his founding ministry, that people who had
continued over the years to minister to him, he said to them, "I thank my God on
every remembrance of you."
Paul was quite clear on a number of occasions in his various epistles that he
understood his ministry as a gift of God. He was very clear that this was not
something that he had chosen himself or that somehow or other rested upon him,
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�A Love Letter

Richard A. Rhem

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Paul, or his particular gifts. No, Paul was gifted with ministry. Throughout all of
his struggles he never lost sight of the fact that it was God Who had called him,
and he felt a tremendous sense of gratitude to be so chosen. But he also knew that
he couldn't carry on ministry alone. He was totally dependent on the shared
ministry with the people. And so, when he thinks of Philippi, he says:
"I thank my God in every remembrance of you, for your sharing, your
partnership in the Gospel from the first day until now."
Paul was one of those people who was blessed with being able to follow his
passion. And I can identify with Paul on that. How fortunate a person is when
one is following in one's profession or vocation the passion of one's life, when
what one does, one would have to do in order to be true to oneself.
Paul, well, Paul probably should have had some psychoanalysis. They would
probably have come up with the fact that he was dealing with some deep, dark
secret of his past or that he was a workaholic, or that he was too single-focused,
or whatever. Paul had a lot of warts and, as I've often said, I don't know if I'd like
him as my roommate. And I guess I'd have to confess the same. I could put it
colloquially, as Nancy does, and just say, "Well, you're a little sick." But, it is a
fortunate thing when one does what one would have to do anyway. When one is
able to do in one's work that which is the bliss of one's life. So, when Paul thinks
of that and thinks of how the Philippian congregation has been partnering with
him through the years in the Gospel, he simply expresses his gratitude, obviously
with deep affection. He says, "Thank you. Thank you for enabling me to fulfill my
calling and sharing with me this ministry of the Gospel."
That is a very, very great gift, and I have spent, out of the last 36 years, 29 of them
here. Wonderful years. And you must know that not every pastor has had that
kind of experience. Do you know how much pain there is out in the Church? How
much brokenness there is between pastor and people? An old, old friend of mine
with two years to go was asked by his congregation to leave just a couple months
ago. Can you imagine what it would be to feel one called of Christ to give one's
whole self to Christ in the ministry of the Church over all one's years and to come
to that point and to have a people say, "We don't value that ministry anymore.
Please leave. You have two years to go; we'll pay you for one." So, I don't take for
granted what we've shared together. I thank God for it. It is a wonderful gift. In
fact, it's rare.
And Paul says, "Thank you." And he says, "The source of my confidence is the
thing that we have done together, a good work that was begun by God and will
be brought to completion by God." Paul again, not only always understood that
his ministry was a gift from God, but also that he was engaged in that in which
God had been the beginning and God would be the end, and God would sustain in
the meantime. I am confident of this very thing - that God Who has begun a
good work in you will bring it to completion at the day of Jesus Christ.

© Grand Valley State University

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Richard A. Rhem

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The day of Jesus Christ. That is, the end of the age. Paul was proclaiming that
Gospel throughout the ancient empire because he believed that at any moment
the heavens would open and the Son of man would appear. It didn't happen that
way, but that wasn't the point. Paul simply said that which I think we can
appropriate for ourselves - God began it, God will end it - whenever the end is. In
the meantime, God will sustain it. It is a good work and we can trust God for it. I
am confident of this very thing- confident from a couple of Latin words, the prefix
con and the word fides, with faith. "I labor with faith." We can with faith be
certain that that which has begun will be brought to completion by the God Who
will be with us in the meantime. This good work is of God.
We had a good preacher here last week. Stimulating and inspiring message. And
then he went off with us, as you know, with the Team and a few others, for a
couple of days of theological reflection. And when I introduced him on Monday
morning, I said, "You know, when someone calls and asks me to do something
two months, three months, six months down the road, and I say, 'Yes, I'll do that.
I'll go there,' and then it comes to the time, you pack your bags and you say, 'Why
did I say Yes?'" And Dr. Hall said, "I said to my wife, 'Do you think I could still get
out of this? Where is Spring Lake? Who are these people, anyway? Why did I say
Yes?'"
Well, he was a wonderful man in our midst, and in his second presentation on the
last day, he said, "I must say to you what I can very seldom say - I have received
more than I have given. I would give anything if my own four children, now
grown, had been exposed to a community like this." And in the last Communion,
the tears streaked down his cheeks, and Jim VanHoeven, Gord's brother, took
him and Dr. Ernest Campbell to the airport, and Jim told me later this week that
the three of them spoke together about you, about this community. They
represent involvement and engagement with the Church international and, Jim
said, the three of them said to each other, "We do not know of another place like
Christ Community." Douglas Hall said, "What you have here is unique."
I share that with you because otherwise, how are you to know? That is an
unsolicited testimonial from those who have wide exposure and have come here
and have sensed you, and they simply confirm what Paul said about Philippi.
That this is a good work. God began it. God will bring it to completion. God will
sustain it in the meantime. I am confident of this - with faith that's liberating,
that sets one free to give oneself, that sets one free to relax.
Part of our human problem, all of us, not just ministers of the Gospel, all of us, is
that we suffer from that too-self-important complex, that old indispensability
complex. Every once in a while I have to face it myself, "You know, this isn't your
work, finally. This is God's work." I have to remember the story of the old English
bishop lying awake on his bed, wide-eyed in the middle of the night, worrying
about all the cares of the Church and all the troubles of the world and it was as if

© Grand Valley State University

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Richard A. Rhem

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he heard the voice of God saying, "You can go to sleep now, Bishop. I can handle
it."
Thank God, God can handle it, and I can relax a bit. It need not be a burden; it
need not be a monkey on our back. God calls us to be confident and to laugh and
to delight and to give ourselves freely, because, finally, it is not our cleverness.
Thank God it's not our dedication. It has nothing to do with our perfection. It is
simply the fact that God has gifted us with a good work and God will see it
through. Thank God.
It doesn't mean it's always easy. It wasn't easy for Paul, either. He wasn't blowing
bubbles under a clear blue sky. He was in prison. He was in prison for God's sake.
Go on in the first chapter and you will find that he's contemplating the outcome
of his trial in the imperial court, will he live or will he die? It's not even clear what
he would prefer. "It's probably good for me to remain and keep working with you
but, on the other hand, to depart and to be with Christ - I'm sort of torn." So, he's
not writing to us out of some ivory tower. He's writing to us at a point in his life
when his life is at stake, and he says to them, "Look, I want you to know that the
thing that happened to me has turned out for the increased spread of the Gospel."
Isn't that an irony? "The thing that's happened to me" - Paul is no victim; Paul is
no self-pity party pooper - Paul is simply saying, "Look, what has happened to me
has resulted in the increase of the Gospel. Why, the whole imperial guard has
heard my story." (He must have had some freedom, maybe house arrest. Talked
to his captors, told them about Jesus, some of them perhaps believed.) And then
he says, "Some of the brothers and sisters who never opened their peeper before
are starting to talk about Jesus. With new boldness, they're speaking the Gospel."
At the last Elders' Meeting I had to smile at one who took the back of the bulletin,
our Identity Statement, and said, "I clipped that out and I put it in my Franklin
Planner. And now, when I'm talking with people, I pull it out and say, 'Look, read
this.'" She said, "I'm not that kind of a person. You know, God forbid that I
should witness for Jesus. God forbid that I should ever pass out a tract. Here, I
find myself saying, 'Look, read this!'"
New boldness, new freedom, something to say. Paul said, "This thing that has
happened to me, why it's led to telling the story to the whole imperial guard, it
has led to brothers and sisters speaking boldly the name of Jesus." "Oh," he said,
"there are a few who aren't too unhappy that I'm in prison. They're preaching,
too, out of a sense of selfish ambition in rivalry with me." But then, there's this
amazing statement - "So what? So what? Some are preaching Christ out of love
for Christ. Some are preaching Christ with something less than noble motivation.
So what, then?"
Isn't that a great question? Isn't that a great question not only for Paul in prison
but for all of us in so many circumstances of our lives, when we are at the point of
where the ego might be bruised a little or we might lose the argument, or we

© Grand Valley State University

�A Love Letter

Richard A. Rhem

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might be shown up or this or that, or not make the point? Isn't it a great question
to say, "So what, then?"
Most of our life we get all exercised about things that are not of ultimate
importance, anyway. The posture of grace of the Apostle is a great posture to
emulate, and his secret was obvious - passionate, single-focused, heart drenched
with gratitude, spirit bathed in love. This man said, "You can't hurt me. Anyway,
all I really care about is that Christ be proclaimed and exulted. So whether by
those that love me or those that love me less - so what? What's the big deal?
Christ is preached. I rejoice!"
Wouldn't we all be a lot better off if in all the circumstances of life we could take
ourselves a little less seriously? We could say with Paul, "But, what then? But,
what then?"
Ah, Paul should be reason enough for us to know that it's not always easy in the
Church. The team was given a copy of this book of prayers and meditations of
someone who has gathered them, particularly for people in ministry. I heard
these words and I had so wished that I had written them.
How baffling you are, O Church. And yet how I love you. How you have
made me suffer, and yet how much I owe you. I should like to see you
destroyed, and yet I need your presence. You have given me so much
scandal, and yet you have made me understand sanctity. I have seen
nothing in the world more devoted to obscurity, more compromised, more
faults. And I've touched nothing more pure, more generous, more
beautiful. How often I have wanted to shut the doors of my soul in your
face. And how often I have prayed to die in the safety of your arms. No, I
can't free myself from you, because I am you, although not completely.
And where should I go?
I wish I had said that, in terms of the larger Church, but I need not say that in
terms of you. Thank God it has been different here and we, in this experience
together, have been bonded with love, more acute in our understanding, more
intentional in our action. And so, we can say it's been a bit rough. But what has
happened is resulting in the increase of the Gospel, and what has happened - so
what?
Let me be very clear this morning. Thank you. I love you very much.

© Grand Valley State University

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                <text>Playbill for Red Barn Theatre's production of A Majority of One. On the back is an announcement for the following production of Never Too Late.</text>
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                <text>Black and white photograph of a man walking across a street lined with stone buildings and power lines in Matanzas, Cuba. Two automobiles are parked along the street. Three people are visible standing next to an automobile with two more people visible inside the automobile. "A Matanzas Street." is written on the bottom of the image.</text>
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                    <text>Baptism: A Means of Grace: A Sign of Belonging
From the series: The Sacramental Character of the Church
Genesis 17:11; Acts 2:38-39
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Pentecost II, June 21, 1992
Transcription of the spoken sermon
You shall circumcise the flesh of your foreskins, and it shall be a sign of the covenant...
Genesis 17:11
Repent, and be baptized every one of you ... For the promise is for you, for your
children... Acts 2:38-39

The conception of the Covenant Community that had characterized Israel all its
days was reaffirmed on that first Pentecost in a most beautiful way. The Covenant
Community, instituted first in Abraham and Sarah and the birth of Isaac, was to
be a special people called by God. That community was given a sign of belonging,
a right of initiation. It was the sign of circumcision, and in that Old Testament
community, Abraham received the sign at 99 years, Ishmael at 13 years (Yes,
parents there is even hope for adolescents), and if we would go to chapter 21, we
see little Isaac at 8 days, all receiving the same sign, with the same meaning: a
means of grace, a sign of belonging. This special people marked their flesh and
were set apart by God for a special purpose: to be God’s people in the world, to
bear witness to the light and the salvation that God’s grace would create and was
creating a people by which God would finally realize God’s eternal purposes of
love for the world.
On the day of Pentecost, Peter pointed to Jesus, the crucified one who was now
exalted by God and present in the power of the Spirit. He said, “This Jesus, whom
you crucified, God has raised up.” And they said, “Well, what should we do?”
Peter said, “Repent. Change your mind. Revolutionize your thinking. Recognize
that you have to turn around 180 degrees and recognize that this one that was
crucified was indeed God’s special envoy, the Word of God incarnate in your
midst. Repent and be baptized for the remission of your sins. For the promise is
to you and to your children, and all who are afar off to the extent of the world the universalizing grace of God now through the Gospel. The promise is to you.”
What promise? The covenant promise. The promise that God made to Abraham
and Sarah. “I will be a God to you and to your seed after you.” The heart of the
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covenant promise is the Word of God, “I will be your God and you will be my
people.” And in that Old Testament community the sign of circumcision
functioned as a mark in their flesh of special relationship to God, for special work
in the world. And in the New Testament time, at that hinge point in the life of the
people of God, Peter stood up and said, “It’s the same promise, and it means the
same thing, and so change your minds and be washed in waters of baptism. For
the promise is yours as well - and your children’s.” Baptism - a means of grace, a
sign of belonging.
I want to begin this morning to reflect with you for a week or two or three or four
on the Sacramental Character of the Church. I could do little more than introduce
the idea this morning, and probably I can do that best by giving you a bit of a
personal narrative of how I have moved through the years of my ministry to an
ever-deepening appreciation and experience of the meaningfulness of the
sacramental life of the Church. Now, as Pam said, “I am an incurable preacher.” I
can’t really help myself - that’s all I can do and I just keep on doing it and would
probably wither up and die if I couldn’t preach any more. I am reflective of the
Reformed tradition in which I have been nurtured and shaped, and educated in
the centrality of the Word of God, the centrality of the proclamation of the Word
of God, the centrality of preaching.
In the Reformed tradition we have said that table and pulpit are equally
important on the same level but, as a matter of fact, the pulpit has far ascended or
moved to the ascendancy. We are a people of the Word. We have been shaped by
preaching. We have continued to baptize adults and infants and, in our tradition,
quarterly to come to this Eucharist table. But really, the sermon has been the
thing.
I always believed in the power of preaching. I never experienced in my earlier
years a great impact of the sacraments - in our case, the celebration of baptism
and the Lord’s Supper. The Roman Catholic tradition has seven sacraments. It
doesn’t really matter. It is foolish to argue about those things, but in our
tradition, in Protestantism at large: baptism and Lord’s Supper. And we’ve
continued to do that, but I have to admit that I was leery of baptism in my earlier
years. If you would go back in the archives of the Church Herald, the house organ
of the Reformed Church in American, back in about 1961-1962 when I was at this
congregation right out of seminary (really should have been put in a cage for a
few years), but they let me loose on this congregation. A great sign of grace is that
after being gone for seven years, they even asked me back.
In those early years I wrote an article that appeared in the Church Herald
entitled, “Covenant Children Must Be Converted.” What was I worried about? I
was worried about too much reliance on covenant relationship. I was worried
about too much reliance on the sacrament of baptism, as creating a genuine and
authentic relationship to God. I wanted to say, “You’ve got to be converted.” Oh, I
used to burn up the aisles, pound the pulpit, really get excited in my youth.

© Grand Valley State University

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Now, in the springtime of my senility, (Laughter) I have come to see the sermon
as a very shaky business. The more preachers I get to know, and the more
sermons that I hear as I flip through the dial and watch the television tube, the
more distrust I have of preachers and their preaching. There is all too much
freedom given to preachers. Too much arbitrary word going out - going out with
such pomp and circumstance - with such dogmatic assurance, knowing things
that one wonders if even God knows. I don’t trust the sermon any more. I still
believe in preaching. (We are not going to take a vote on that in this congregation
this morning. (Laughter.) I’ve got a few vocational years to fulfill yet, so I want us
to take that vote in another ten years or so.)
But, I want to say to you that I am more impressed today with this baptismal font
(reaching into the font) and the water that runs down the beautiful little noses of
lovely little children. Not as a cutesy little ceremony, but as a sign of grace. As a
sign of grace. The sermon was given vivid and eloquent expression this morning
before the sermon began. The message was in the infant in arms. The infant
presented. The infant signed. The recipient of grace. And as that child grows, that
child has been marked. In our practice as we continue to deepen that experience,
we present the candle so that it might be an annual celebration, that the child
might learn to know “I have been baptized. I have been graced. I am claimed. I
belong to Jesus.” That such children will have imprinted upon their minds and in
the very fabric of their beings that they belong to God through Jesus Christ. And
that a day will come – as we had two or three weeks ago, when this whole rail was
lined up with wonderful young people – when they can say in their own person,
“Yes. I belong to Jesus. My decision. My choice.” And then we bring them here
and give them a fatter candle from this same fire and say to them, “Now, no
longer need your parents to light that candle on the anniversary of your baptism.
Now you will light that candle when you need to know the light of Jesus in the
darkness of your adolescence, in the struggles of your youth, into your
adulthood.”
The story is told of Luther who had this vivid sense of the reality of the devil that
may be apocryphal, I don’t know, but you know he threw the ink well at the devil.
And whenever he got severely tempted, Luther could say, “I have been baptized. I
have been baptized. I have been claimed. I have been owned. I am undergirded. I
am overshadowed. I am embraced.” Baptism - a means of grace.
In the early years of my ministry I trusted the sermon - my ability to convince, to
persuade, to demonstrate. Now I know that if you put a paper bag over my head,
and put a string around my neck I would be dead in a short time because all that
proceeds from my mouth is gas - deadly gas. It has no power except when God
breathes (phew) through the word. In the early days of my ministry I was worried
that children baptized might count too much on it and, therefore, I called on
them to conversion. Now I want to say to our little ones until I am blue in the
face, “You belong to Jesus. You belong to Jesus. You belong to Jesus.” Until as a
rose quietly, gently opening before the warming rays of the sun, they simply open

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up their lives to the God who created them and has loved them from everlasting
to everlasting.
I don’t know why in the early years of my own experience I didn’t trust my own
experience, which was filled with such nurture; I had such a home, such a church,
so that I never knew a moment in which I did not know that I belonged to God.
But now at least before it is too late for all of us here, we can come to see in
baptismal waters, in the application of the water to the child, pure grace. All is
grace. All is grace. Not in our coming forward, not in our affirmations, not in our
rigorous execution of duty. Not in our morality. Not in our status. Not in our
works. Nothing in us! All in God. All in grace. The sign of it - the infant marked
and receiving passively a sign that says, “All is God’s. All is grace. You are not
your own, but you belong to your faithful Savior Jesus Christ.”
That promise. This water. (Pouring water through his hand.) Bread. Cup. Touch.
We are bodies after all and grace is experienced when we touch - and taste - and
hug - and partake - and experience the water of regeneration. All of God. All is of
grace. Thank God we have been baptized, signed as belonging.
Graced. Graced. Graced. All is grace. Isn’t that good! Thanks be to God!

© Grand Valley State University

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                <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Clergy--Michigan</text>
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              <elementText elementTextId="201162">
                <text>Reformed Church in America</text>
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                <text>Christ Community Church (Spring Lake, Mich.)</text>
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                <text>Sermons</text>
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            <name>Relation</name>
            <description>A related resource</description>
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                <text>Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/</text>
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            <description>A language of the resource</description>
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                <text>eng</text>
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            <name>Type</name>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>audio/mp3</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>A sermon given by Richard A. Rhem (Dick) on February 2, 1986 entitled "A Nation at Its Best", as part of the series "Response to Gorbachev's Disarming Proposal", on the occasion of Epiphany IV, at Christ Community Church, Spring Lake, MI. Scripture references: No Scripture texts listed.</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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