1051 24 26018 https://digitalcollections.library.gvsu.edu/files/original/ee9a9ea55d9e6f5c5a779944eed3feec.jpg 6c17cd4c2669ba36d044783f71bdccbe 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1960s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000605 Title A name given to the resource WGVC TV director's chair Description An account of the resource WGVC TV director's chair. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/46bc4023ac86bde8720931f147ca2980.jpg f3391accd37c09be9fbd38be400e8c73 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1980s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000598 Title A name given to the resource WGVC TV fundraiser Description An account of the resource WGVC TV fundraiser. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/33c0373f0f0ed0b95b983a8f680fffb8.jpg 7a4c69abb730e7a46768c8bd9b784a8f 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1980s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000599 Title A name given to the resource WGVC TV fundraiser Description An account of the resource WGVC TV fundraiser. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/f9dba70a13174324e93015de90a2aa5a.jpg 2e11e611e16ff822e7851020b52fb8b5 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1980s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000601 Title A name given to the resource WGVC TV fundraiser Description An account of the resource WGVC TV fundraiser. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/10c0295a5d2e6f5c37d9b23d8bcd0c8c.jpg fdf4d0bc4056e1f6bc163b6313a8a9cd 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1980s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000602 Title A name given to the resource WGVC TV fundraiser Description An account of the resource WGVC TV fundraiser. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/18ee9ca60a6d08d18f1a17ade54e5fbb.jpg fb4a7d7b2f444ae9262ca28d0d88d5c4 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1960s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000606 Title A name given to the resource WGVC TV fundraiser Description An account of the resource WGVC TV fundraiser. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/d6bc4e99c9d632d4c477abae18d2a089.jpg 55cd9c9297c862443cb0b4d628c85039 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1960s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000604 Title A name given to the resource WGVC TV media bus Description An account of the resource WGVC TV media bus. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/a6854b1fc36bd75a41c245598122eb7e.jpg 1b6ec3e4fb757be12a9e6c6707909c95 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1970s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000919 Title A name given to the resource WGVC-TV production crew member Description An account of the resource WGVC-TV production crew member. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/b8595b1e06b5d0dda4d89da796b3e1b4.jpg 16c2f344a58c22d4ad01d5aada9d77fc 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection WGVC-TV 1970s 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/. Date A point or period of time associated with an event in the lifecycle of the resource 1975 Title A name given to the resource WGVC-TV tape storage Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context GV012-01_UAPhotos_001542 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Description An account of the resource WGVC-TV tape storage featuring numerous camera reels. Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges University television stations Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In copyright - Non-commercial use permitted.</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/ff0fc754191328a6cfbbbe9d83281f40.jpg 2a5a832fea58b0f5212dd2baa8916097 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1970s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_001020 Title A name given to the resource WGVC/WGVK-TV studio Description An account of the resource WGVC/WGVK-TV studio. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/c104ec89e11de04d8f983d4f820cb74e.jpg 96061051dfc4d29bf698343a93e1246b 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 Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1970s Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> 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 GV012-01_UAPhotos_000188 Title A name given to the resource WGVU-TV station set Description An account of the resource Behind the scenes at a WGVU TV set. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Television studios Television production and direction Television broadcasting Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo https://digitalcollections.library.gvsu.edu/files/original/a6d724ead6a75536738a7f49713cebca.jpg 8696fb3c2c4086a8925f2ac1710d43fb 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 Faces of Grand Valley Creator An entity primarily responsible for making the resource Grand Valley State University Contributor An entity responsible for making contributions to the resource University Communications Description An account of the resource A non-comprehensive collection of photographs of Grand Valley faculty, staff, administrators, board members, friends, and alumni. Photos collected by University Communications for use in promotion and information sharing about Grand Valley with the wider community. Date A point or period of time associated with an event in the lifecycle of the resource 1960s - 1990s Source A related resource from which the described resource is derived GV012-03. University Communications. Vita Files Rights Information about rights held in and over the resource In Copryight Subject The topic of the resource Grand Valley State University College administrators College teachers Colleges and universities -- Faculty Michigan Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives Identifier An unambiguous reference to the resource within a given context GV012-03 Format The file format, physical medium, or dimensions of the resource image/jpeg Type The nature or genre of the resource Image Language A language of the resource eng Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. 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 WhartonSteffi Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource Wharton, Steffi Description An account of the resource Steffi Wharton Subject The topic of the resource Grand Valley State University – History Michigan Source A related resource from which the described resource is derived University Communications. Vita Files, 1968-2016 (GV012-03) Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives Rights Information about rights held in and over the resource In Copyright Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng 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/e08eeaa0a8d3c31404cfa6d022f83dab.mp3 afc05ba2196ee230da9673352e2cc8ab https://digitalcollections.library.gvsu.edu/files/original/d0adc6978e1dc1fc5eeacf5bbe8c7f88.pdf 2406762906e3e7e6fc56f453ffe234e1 PDF Text Text What a Line! Text: Matthew 1:1 Richard A. Rhem Christ Community Church Spring Lake, Michigan Christmastide II, January 3, 1993 Transcription of the spoken sermon An account of the genealogy of Jesus the Messiah…Matthew 1:1 On Christmas Eve after our two Christmas services here, Nancy and I went home and I turned the television on and watched midnight mass from St. Peter’s. And this year I had the presence of mind when that was over to remember that Chicago is an hour behind us so I flipped to WGN and caught midnight mass at Holy Name Cathedral in Chicago. So, two services here and then two midnight masses. It’s stuff like that that makes Nancy question my sanity! (Laughter) But I love to see the scenes and the sights of St. Peter’s on Christmas Eve: the crowd such a diverse group, and the red-caped cardinals, (always wanted to be one of those.) and the magnificent sculpture of Bellini, and just that space. Well, it sort of makes Christmas Eve complete for me. There is always a commentator in English so that I can follow what the Holy Father is saying. And then sometimes they move the cameras away from the live action and show you different sights. This year they focused on some of the Italian crèches that are rather famous, paintings, and sculpture which are magnificent. The crèches at Christmas time are so much a part of the celebration - with the Christ Child in full halo and of course the Madonna, the Blessed Virgin, also in halo looking so wonderfully serene and peaceful. It’s one of the most common expressions of Christian art. The halos, the serenity, the tranquility, the beauty of it all, the little infant with arms outstretched and smiling. “No crying he makes,” of course. There is something heavenly about it. But art has a way of glossing over the kind of harsh stark reality that is the actual story. There is some legitimacy in that. It does, I think, become a sign that points us to the heavenly dimension. But on the other hand the crèche scenes do obscure the reality of the situation. The squalor and poverty of a manger for instance. The hay not necessarily all yellow and sweet smelling as the choir sang on Christmas Eve but probably soiled a bit. Amongst steaming animal dung, came the wails of a woman, a bloody birth. That is the truth of the story. And sometimes, when we paint over the stark reality of the story, while it does point us to that heavenly © Grand Valley State University   �What a Line! Richard A. Rhem Page 2   dimension and has a certain legitimacy, it also has the danger of distorting the real event and the real message. In a recent book, Born of a Woman, a rather controversial Episcopal Bishop, John Shelby Spong, has written that the nativity stories at the beginning of the Gospels of Matthew and Luke have, as a matter of fact, a way of distorting the reality. They have been, he says, the source of the subjugation and the subservience of women in the Church and in society by idealizing Mary, creating an image of Mary as the ideal woman. It’s a rather interesting thesis that he sets forth. And when he looks at biblical material, he does have some basis, although one has to weigh it, and in places his hypothesis is certainly somewhat speculative. He suggests, for example, that Jesus may have been married. Well, that wouldn’t be any problem. At least not for Protestant bones, I guess. He suggests the possibility that he may have been married to Mary Magdalene. Now there he is somewhat on some solid ground. In the history of the Church, the Blessed Virgin, Mary Mother of Jesus, has the central place, but if you read the Gospel stories, the predominant figure of the Gospel narratives is Mary Magdalene. Why is she so important? Spong simply raises the question: could it have been that Jesus was married? Could it have been Jesus was married to Mary Magdalene? And then he asks a second question. Could it have been that Mary Magdalene was not the ideal woman and that the appending of those nativity stories as they were added to the Gospel record somewhat later, the appending of those stories might have intentionally removed Mary Magdalene from the center stage and replaced her there with the Blessed Virgin? But when you read the Gospel story, Mary mother of Jesus doesn’t play a terribly key role. You go to Mark 3:21 and you find this Jewish mother out after her son she’s going to drag Jesus home because they are saying, “This is a wild man.” And he says, “Mother, get lost.” John 7:2 is a similar reference. Mary does not play at all the central role in the Gospel narrative that she has played in the tradition of the Church, particularly the Roman Catholic tradition where that whole development of Marian doctrine has taken place. Spong suggests that the Blessed Virgin is not an accurate portrait of Mary the mother of Jesus in the Gospel, but rather is the creation of the Church. What church? Well, of course, a male-dominated church, a male, celibate clergy. And the idealization of Mary as this Blessed Virgin was a rather safe woman for a celibate clergy to adore. Wouldn’t every man want every woman to be docile, obedient and powerless? Now that’s Mary according to the development of Marian dogma in the church. Here again Spong is on very solid ground. In the late second century there was a Gospel of James that didn’t pass muster for the canon, but it’s one of those books - there were many such representative writings at the time - and in the Gospel of James, the whole story of Mary is told. Mary’s birth to a very aged couple: Joseph and Anna. It was kind of a miraculous © Grand Valley State University �What a Line! Richard A. Rhem Page 3   birth. When she was very young she was dedicated and brought to the temple – sort of like Samuel – and she was raised by holy men in the temple. She had to get out of the temple before her puberty, of course, because the menstrual flow would pollute the temple. Again, a denigration of womanhood in its genuinely human state. Mary was given to an aged widower, Joseph, who had children from his previous marriage. To this aged widower Mary was entrusted and thereby her perpetual virginity was ensured. Because, in the teaching of the Western Catholic Church, it is not simply that Mary gave birth to Jesus as a virgin, but that her virginity was perpetual. And so the Gospel records speaking of Jesus’ brothers and sisters are written off as referring to the stepchildren of Mary, the children of Joseph by his first wife. All of this is common church tradition and accepted by many as historical fact. In the continuing development of the Blessed Virgin in the tradition of the Church we have then Mary’s perpetual virginity and, as a matter of fact, even the teaching on the part of some that Mary’s hymen was not broken in the birth of Jesus. There was not even the disruption of the birth canal in Mary. She was spared the “taint” of anything having to do with sexuality, her womanhood, in the bearing of this child. In so doing, the Church was removing Mary from common human womanhood and thereby also removing Jesus from the stuff that is part and parcel of our human experience. Mary was never allowed the intimacy and the ecstasy of the sexual relationship. Her sexuality was something that was not allowed because, in the development of the early Catholic dogma, sexuality was identified with sin and with guilt. And one of the major shapers of this was Saint Augustus, who was a great theologian and a great Christian, but had serious problems because of his own youthful profligacy. He identified sin with the sexual union and through the sexual union original sin was passed on from one generation to another. That whole thing has shaped Christian understanding and Christian doctrine more than you might realize. Saint Jerome, the translator of the Latin Vulgate argued strenuously against the possibility that the married state was equal to the celibate state for man or for woman. The whole monastic development in the Catholic Church, the monasteries and the convents were a reflection of the highest spirituality that was attributed to the celibate state. Mary becomes the epitome of this sexless human, drained of its reality and all of its genuineness. When Spong speaks about this ideal woman: docile, obedient and powerless, he is on strong grounds historically. This is the image and it is a distorted image. It’s not faithful to the Gospel record itself, and its impact has been considerable. Actually the Marian dogma has continued to grow into this present century, although most acute Catholic theologians will have very little to do with it today. But it was only in 1854 that the dogma of the Immaculate Conception was promulgated by Pope Pius IX, and it was in 1950 that the dogma of the bodily assumption of Mary into heaven was promulgated by Pope Pius XII: the doctrine which determined that Mary, holy as she was, would not have died a normal © Grand Valley State University �What a Line! Richard A. Rhem Page 4   death. So you can see that in the history of the Church there has been a strong movement away from the biblical picture of Mary the mother of Jesus to this kind of idealized woman, spiritualized and drained of her genuine, full, humanness. Spong says that this image has been fed by the nativity pictures. And its development has been a major instrument for the subjugation of women, with refusal to give women positions of authority and leadership in the church. And such a perception of the ideal woman has spilled over into larger society, resulting in subjugation in the secular realm as well. And I think probably that point cannot be contended. But the interesting thing, and my point this morning, is that, in viewing Mary thus, we lose the wonder and glory of the grace of God that came to expression in Mary and in Mary’s son Jesus, our Lord. If only the Church had read again the genealogy of Matthew, it would have known that the Immaculate Conception was a ridiculous matter. You know the Immaculate Conception has nothing to do with the conception of Jesus. The Immaculate Conception in Catholic dogma has to do with the conception of Mary. Mary’s conception was immaculate they say (in other words, “without sin”) in order that she might be a pure vessel to carry the Godhead, Jesus. And so they moved the whole deal back one generation in order to avoid the “taint” of original sin for the Virgin Mary. But, as a matter of fact, all you do is remove it one step back. The Gospel of Matthew would tell us that, if you would go back far enough, you have some line for Jesus. Matthew’s genealogy, like all biblical genealogies, was put together with a specific theological purpose in mind. If you compare Luke’s genealogy and Matthew’s genealogy, you cannot possibly harmonize them. They are totally different lines. The genealogy of Matthew, any biblical genealogy, makes no attempt to give the exact order right on down the generations. They are always constructed to make a certain point. And Matthew, writing to a Jewish Christian community that was receiving Gentiles into its fellowship, told the story of Jesus to this Jewish Christian community in order to show them that it had long been the intention of God that the Gentiles should be included into this fellowship of God’s people. Matthew goes back to David and back to Abraham. He says to David, “To you of Israel, yes indeed, Jesus was the Messiah, the one promised, the one who would come to be like David. And then he goes back to Abraham so he can say, “and he comes from Abraham from whom God said, ‘And all nations of the earth shall be blessed.’” So he goes back to particular ancestors of the Messiah, to David and to the universal covenant of grace with Abraham, and that is his purpose in putting together this genealogy in this way. If you would look at Luke, chapter 3, you would find that Luke starts with Jesus and weaves his way all the way back to Adam, Son of God, because Luke’s gospel was not for a Jewish Christian community, it was for a Gentile community. Luke was also trying to say Jesus came as the Savior of all people, and so he brings it all the way back through David, through Abraham, all the way to Adam to say he was the universal Savior. © Grand Valley State University �What a Line! Richard A. Rhem Page 5   But, back to Matthew. His purpose is to connect Jesus to the messianic promise in David, and the covenant promise in Abraham. But in the meantime he mentions four women. That in itself is unusual. There are four women mentioned in the genealogical table in Matthew, chapter 1. Who are they? Tamar. Do you know who Tamar is? She was the daughter-in-law of Judah, founder of the tribe of Judah. She married the son of Judah. The Bible says that son was wicked and he died. So then Judah’s daughter-in-law is without a husband. The law of Levite marriage in Israel said that in that case the next son must take this woman in order that seed might be raised up to the brother who is dead. But the next son doesn’t cooperate. His name is Onan. He intentionally spills his seed on the ground and for this he dies. God’s judgment. Judah says, “Hmmm. This woman Tamar, there is something deadly about that woman!” He’s got one more boy, but he thinks, “I am not going to risk my last son with Tamar.” So he says, “Tamar, cool your heels. Go back and live with your father and when my youngest son is old enough I will give him to you.” Well she waits and she waits, and she waits, and nothing happens. One day she learns that this youngest son is a full adult and realizes Judah is procrastinating. He is not being honest with her. So what does she do? She hears that Judah is going to go down where the sheep are being sheared and she goes along the highway and sets up a little booth…of prostitution. Judah, not realizing the woman in the tent is Tamar (for she has disguised herself and it has been a while since he has seen her), enjoys himself with her for an evening. And out of their union there is a pregnancy. Word comes to Judah, “Your daughter-in-law Tamar is pregnant.” He says, “Bring the whore out, we’ll burn her.” But she is an intelligent and clever woman. Tamar had managed to slip Judah’s ring off his finger, and she pulls it out and says, “It’s true, but the one who did it owns this ring.” Judah said, “Oh, my goodness. She’s more righteous than I,” for he knew he had not fulfilled the legal obligation to her. And he honors her. And so Tamar is in the line of Jesus Christ. Rahab. Did you ever hear of Rahab? She lived in Jericho when Joshua, “Fit the battle of Jericho,” and he sent some spies in to reconnoiter the city. They heard about this happy brothel run by Rahab and they went there and their presence was discovered. Rahab, always equal to the moment, hid them up on the roof. The king called up and said, “Any men there?” She said, “Oh they were, but they are on their way.” When they were gone she went up and said, “Now you boys are going to come in with the army and, when you come in, spare me and my family.” They said, “Well, put a scarlet cord in the window, and that will be the sign.” Rahab managed to save her family when the walls of Jericho fell down. Rahab, the Canaanite, is in the line of Jesus. And then there was Ruth. Ruth was a Moabitess. There was an Israelite couple that went to Moab during a famine in Bethlehem in order to find food. Naomi was the woman. Her husband later died and her two sons also had died and left her alone with their Moabite wives, one of whom was Ruth. Naomi said, “I am going back home to Bethlehem.” And Ruth said, “I’ll go with you.” Naomi said, “Oh, don’t go with me. Stay here.” She said, “No. Where you go I will go, where © Grand Valley State University �What a Line! Richard A. Rhem Page 6   you dwell I will dwell, your God will be my God.” Wonderful story of Ruth in the book by her name. And once back in Bethlehem Ruth starts gleaning in the field of Boaz. Boaz was a wealthy old critter, and he notices Ruth one day. Naomi, sly old fox, she sees Boaz eyeing Ruth. And one night when Boaz was going down to the threshing floor where they were going to do the harvest, Naomi said, “Ruth, my dear, take a bath. Put on some Esté Lauder, (Laughter) your finest gown and go see Boaz. Wait until he has eaten well and had a couple of nightcaps. Note the place where he lies down to sleep and join him.” Simple as that! And Ruth and Boaz eventually marry and have a son, Obid, who had a son Jesse, who had a son David, whose greater son was Jesus Christ our Lord. And then, of course, also listed is the wife of Uriah the Hittite. Do you remember her name? Bathsheba. David looked at her, longed for her, took her, illicitly. She became pregnant and consequently David had to have her husband killed so he could take her as his wife. She bore a child but he died as a punishment from God. But she bore another son and his name was Solomon. As David lay dying she pleaded on behalf of her son and, although Solomon was not in the line of succession, David arranged things so that Solomon succeeded him on the throne. Tamar, Rahab, Ruth and Bathsheba: all in the line of Jesus according to Matthew. It’s unusual to begin with that there would be women mentioned at all, but what was Matthew’s point? Raymond Brown, the great Catholic New Testament scholar, has a big thick book entitled The Birth of a Messiah, and he has a section there, “Why Bring on the Ladies?” He gives a couple of reasons that have traditionally been put forward, but finally gives the consensus of opinion, and it is this: There are two things that these women have in common. Number one: they are foreigners. And to a Jewish Christian community this word of Matthew to them was, “Look, the Messiah himself is the product of mixed blood. Canaanites, Moabites, Hittites. Where do you get this blue blood, this pure blood line stuff?” And, secondly, in every one of the cases there was something irregular and extraordinary about the union of these women with their partners. In each case the women took initiative. They showed ingenuity and they furthered the purposes of God. God blesses them even though their ways were contrary to that which was the acceptable standard of behavior. And in 1854 one part of the Christian Church was worried about the Immaculate Conception of Jesus. Matthew would have told them that Jesus came from some line. You go home this afternoon and read Genesis 38, Joshua 2, the Book of Ruth, and II Samuel 11 and 12, and you’ll have more interesting reading than the pro football playoffs could possibly compete with. (Laughter) Something that would compete well with whatever soaps you would want to watch tomorrow. (Laughter) You see, Jesus Christ came into the grimy, grubby, humanity of which you are all a part. The Church has done us a terrible disservice by making it all sound so squeaky clean, draining it of all of its life blood, its vitality and its reality, making the blessed Virgin this ideal woman, this docile, passive, powerless, obedient one. © Grand Valley State University �What a Line! Richard A. Rhem Page 7   Making Jesus somehow or other come out of some pure vessel in order that he might not be tainted with the common human humanity that we all share together. Now if we would listen to the scriptural record itself, if we would simply take Matthew’s word, then we would have to acknowledge that Jesus came from a line that had all of the ingredients in it that makes up the life and the tapestry of the lives of all. And that is the glory of the Gospel. Matthew was trying to say to the Jew, “Look, he came from David. He is the Messiah, the one you have been looking for.” He tried to say to the Gentile, “Look, he came from Abraham, the covenant of grace for all people.” He tried to say to male domination, “He came from women who took initiative, who took ingenuity, who moved and shook in order to further the purposes of God.” And more than that. He says to us all, “He comes from the kind of stock that you come from with all of its light and all of its shadow.” The red-blooded reality of the incarnation of the word is the flesh of Jesus Christ constituted of the stuff that we are all constituted of. He came into the world a Savior for the likes of us because he was in every respect made like his brothers and sisters. So says the writer to the Hebrews. And the greatest wonder of the Gospel and of the Christmas story is this. Jesus came into our ordinary human stuff with the powerful grace to transform us - everyone. There is a Christian organization that has very strict rules for its leadership. If you are a member of this organization and your life’s story has left you somewhat crippled and tainted, scarred and broken, then you may be a part of this fellowship but you may not be a leader. To be a leader, for example, you may not drink in public. Oh, a glass of wine at your own table with the shades down, but not out in a restaurant. That is hypocrisy! That is dishonesty! I would never be a part of an organization that said that I could be any different in my own home than I can be in the marketplace of the world because my Savior comes out of the marketplace - out of a manger of soiled hay with steaming animal dung - with a peasant maid all bloody and wailing. This organization says you may not be in a position of leadership if you have been divorced. You may not even be in a position of leadership if you, God forbid, should marry a divorcee. I remember a dear aunt of mine after my divorce when she learned that I was going to marry Nancy, she said, “Why did he have to marry a divorced woman?” Someone reminded her that I was divorced. And she said, “Oh, well, yes, but do you have to multiply the sin?” (Laughter) I mean, wasn’t there some chaste virgin somewhere in Israel? (Laughter) Well, for twenty years it was a good choice. No, good friends, the Church has not been honest. The Church hasn’t told the truth. The Church has idealized some figment of the imagination and it has robbed us of the wonder and the glory of the Gospel that reaches us where we are - human, human as we are! The ambiguity of our personhood, transformed by the grace of God, never loomed so large as in the Christmas story where Jesus is born of Mary, Tamar, Rahab, Ruth and Bathsheba. I wonder, do you think that Matthew included those women because he was aware of the fact that there were serious rumors going around about Mary, about a birth out of wedlock? I suspect that may be true. Maybe he was trying to say, “Look, God doesn’t operate © Grand Valley State University �What a Line! Richard A. Rhem Page 8   according to the rules of your pomp and piety, your self-righteousness and holier than thou attitude, that disqualifies people and cuts them out. God has been operating all the time in this kind of questionable manner, with the likes of Tamar and Ruth and Bathsheba, so Mary is no exception.” I think God has a wonderful sense of humor. I think God must have marvelous belly laughs at all of the pretensions of our piety and pomposity. The wise men knew there was a star that marked a significant birth and a cosmic event. So they thought, we’ll stop in Jerusalem at the palace, someplace having to do with the king. Little did they know it wasn’t Jerusalem but Bethlehem, not the palace but a stable, not the king but a peasant girl. One of these days when I move from life through death to life eternal and I have a free afternoon, I am going to invite Mary to lunch. And I am going to look her in the eye and I am going to say, “Come on now, Mary, what really happened?” And I am going to invite as accompanying guests, Tamar and Rahab and Ruth and Bathsheba. And don’t you think we’ll have a time. (Laughter) Do you want to come too? Isn’t it good news! Don’t ever let anyone tell you that anything that you’ve ever been, or anything that you have ever done, or any record you’ve written in the story of your life disqualifies you from being an instrument in the grace of God - a beloved child of God - forgiven, cleansed, made whole. Because God the great lover has been about this business and will be until he brings us all home. That’s the wonder of Christmas. That’s the Gospel. Thank God. Reference: John Shelby Spong. Born of a Woman. HarperSanFrancisco, reprint edition, 1994. © 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 Matthew 1:1 Location The location of the interview Christ Community Church, Spring Lake, MI References John Shelby Spong, Born of a Woman, 1994 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-0-19930103 Date A point or period of time associated with an event in the lifecycle of the resource 1993-01-03 Title A name given to the resource What a Line! 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 3, 1993 entitled "What a Line!", on the occasion of Christmastide II, at Christ Community Church, Spring Lake, MI. Scripture references: Matthew 1:1. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Inclusive Jesus' Birth Mary Mother of Jesus https://digitalcollections.library.gvsu.edu/files/original/2f61cf151f6752fb9db1eb01b736d70d.mp3 a1b65eb3db5e1f0fcaa935263d3561ef https://digitalcollections.library.gvsu.edu/files/original/7147b2d0da366895a0c04cf4e789749b.pdf f9987aec993f794a81fd7f3958c1724b PDF Text Text What Are You Afraid Of? Text: John 4:18; Luke 1:30 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent IV, December 20, 1992 Transcription of the spoken sermon There is no fear in love, but perfect love casts out fear; for fear has to do with punishment and whoever fears has not reached perfection in love. I John 4:18 Do not be afraid, Mary... Luke 1:30 In Advent, 1992, we’re asking significant questions that have to do with our human existence and our relationship to God: Do you really think that he will come - this one who came? Will he come again? Do you expect that? Is there life after life? Hell? In these weeks, although we have answered those questions in less than traditional ways, we have affirmed again our Christian faith. We have affirmed that the God of our beginning is the God of our end, and the God of our meantime, that God is with us and that the last word is Grace. And if that is the case, then, “What Are You Afraid of?” What are the fears that dog your steps? What are the fears that haunt the inner sanctum of your heart? Fear, Henri Nouwen says, is so characteristic of our lives today that one could speak of our living in “a house of fear.” Fears that are very personal. Fears that are connected with those we love. Fears connected with the situation of the world and the destiny of the cosmos. Category after category of fearful thoughts that often take possession of us. We live in “a house of fear.” Nouwen, in his little book Lifesigns, invites us to move from “a house of fear” into a house of love - the house constituted by Jesus Christ, our Lord, the one who came at Christmas and whose Advent we celebrate again, and whose birth we will remember this week. To move from the house of fear to the house of love is the invitation of the Christmas Gospel. Easier said than done perhaps, but let’s for just a bit of time think about the perspective of the writer of this first letter of John, for he tells us that fear and love cannot coexist. Oh well, I suppose that’s too strong a statement. As a matter of fact they do coexist in the hearts of us all. But to the extent that there is love, there will be an absence of fear. And to the extent that there is fear, there will be an absence of love. If we did a little word association, if I gave you a word and you were to come up with the opposite… if I said, “high,” I suppose you would say, “low.” And if I said, © Grand Valley State University   �What Are You Afraid Of? Richard A. Rhem Page 2   “black” you would say, “white.” If I said, “hot” you would say, “cold.” If I said, “love,” what would you say? Hate? I think there was a time when I would have said that hate is the opposite of love, but I don’t think so any more. I think, according to John in this letter, the opposite of love is fear. Perfect love, he says, “casts out fear.” Love and fear are at enmity with one another. It’s like light and darkness. To the extent that the light is there, the darkness is absent. To extent that it is dark, the light is absent. To the extent that the heart is filled with love, fear is absent. To the extent that fear controls the heart, love is absent. The opposite of love is fear. Fear is the root of all that destructive behavior, of evil and darkness. Destructive behavior, born of fear, impinges upon our selves and reaches out to all of those whose lives we touch. When we are afraid we are destructive. When we are afraid we cannot love, and we cannot live lovingly. So John in a very interesting association suggests that love casts out fear. He says, “God is love. And those who abide in love abide in God, and God abides in them.” Love has been perfected among us in this that we may have boldness in the Day of Judgment, because as He is so are we in this world. There is no fear in love. Perfect love casts out fear. In this Advent season when we have been talking about the last things - the last events - that final encounter - judgment - Hell? -I find it rather interesting that John associates love as the absence of fear, fear particularly related to the Day of Judgment. Now you say to me, “Well, fear of the day of judgment. There isn’t a lot of that around today. Most people have kicked that habit. We don’t have to fear eternal punishment or damnation or hell - we talked about that last week!” Most moderns, our neighbors, have put that idea to rest. It isn’t that terrifying threat that it once was, and yet John says that fear has to do with the experience of punishment and the fear of punishment. He says that love comes in in order that we might have confidence and boldness in the Day of Judgment. John seems to relate our present possibility of living in love without fear in relationship to the end event. I just wonder - I wonder if he might be right. I wonder if there is something about us as human beings that would on a willed, conscious level rid ourselves of the idea of punishment and judgment, but that fear of it simply goes underground and in a kind of gorilla warfare disables us, so that much of our action that we would not directly relate to a fear of judgment and punishment is nonetheless precisely that. Whether consciously or unconsciously, we know that we are people who will be held accountable, that there will be a time of reckoning, that there will be that final encounter. Maybe down in the depths of our being we know that, so that it doesn’t matter to what extent we may pooh-pooh that final encounter, that day of judgment; nonetheless, there is something perhaps in the very fact that we are human that causes us consciously or unconsciously to feel a bit of disease and thus produce in us fear – fear, whose root we don’t understand, but whose consequences are felt in all of our relationships and all of our doings. Could that be? John says, “God is love. The one who abides in love, abides in God, and this love is what gives us confidence in the Day of Judgment because there is © Grand Valley State University �What Are You Afraid Of? Richard A. Rhem Page 3   no fear in love.” Hm-m-m. Rather interesting association of ideas isn’t it? I wonder if there could be something to that? Harold Ellens, the psychiatrist, theologian and pastor, has spoken about the human condition as a condition of anxiety. I mentioned this a few weeks ago, I forget in what connection, but that human anxiety is not the consequence of our sin, it is the consequence of our being human. He speaks of a kind of generic anxiety which is the consequence of spending nine months all safe and secure in the darkness and warmth of the womb, only to come splashing and bouncing down the birth canal into the bright lights of the delivery room to respond to a whap on the bottom side with a wail! We come into this world wailing. Scared to death. Fragile. That’s anxiety producing. And then he goes to the Genesis stories and shows that even in that setting, the human couple there is anxious - there is an anxiety producing set of circumstances, so that to be human is to be anxious. Then he goes on to say, and I think quite rightly, that the greatest anxiety reducing mechanism in the world is religion. Religion is a universal phenomenon. Stamp it out here and it will pop up there. You can’t seem to get rid of it. Any place you go in any age, any people, there is some kind of religious ritual, some form of religious practice. We who are simply a little farther along on the human story and a little more sophisticated in our religious experience, nonetheless, crave the basics - a kind of cultic practice. That is, a ritual. The prayers we offer. The gestures we make, and a certain mode or code of behavior that we follow, certain creeds that we assent to. They all constitute cult for worship. A creed to lead, a moral code to follow - those are the ingredients of religion, whatever the religion may be. And religion, by and large, is a universal phenomenon which has been a great anxiety reducing mechanism. It is how we anxious people try to come to terms with our anxiety. It is a way we come to curry favor with God, to appease God. There is something endemic in us that knows that we write with crooked lines. And, accountable people that we are, because we are human, we feel a need for some kind of buffer against that final moment, that examination, that judgment day, when God might hold us accountable. So our life is fraught with anxiety. And Ellens says that we try to devise means by which we can buffer ourselves against that anxiety, a way by which we may find ourselves acceptable to that all examining eye of the Eternal God - and so we turn to religion. That is the story of most religion. That is very much what most religion has been about. But the problem with most religion is that it becomes the tyranny of the should and the ought and the must. It becomes a prescription to follow. It becomes a matter of performance - of doing things, of gaining favor through ritual acts, creedal belief, and moral behavior. And any time you are in the business of gaining peace through performance you never make it. We can never satisfy the demands, the infinite demands. We will always fall short. We will always come up wanting. We will always be weighed in the balance and found © Grand Valley State University �What Are You Afraid Of? Richard A. Rhem Page 4   wanting and we know it. There is no peace! Rather, that anxiety reducing mechanism that we call religion becomes an exacerbation of the anxiety with which we came into this world, and our religion all too often binds us and makes us seven-fold more the child of hell than when we began. Religion is too often binding, controlling, coercive, manipulative. It is not too often good news, but bad news. And the threat of hell and of judgment, and of damnation and of condemnation broadly used in the religions of the world, do not reduce anxiety, but increase it. But, of course, the people cowering in fear are manageable at least. John has quite a different thing to say. What he says isn’t the Bible’s only message, but if we could only hear this. Do you hear it with me? “God is love.” He has said it before. He doesn’t say “God loves,” he said, “God is love.” That is whatever God is, whatever God does, God does it in a loving fashion because God is love, and, “Those who abide in love, abide in God and God abides in them. Love has been perfected among us in this that we may have boldness in the day of judgment.” It would seem that what John is trying to say is that if you could get a glimpse of the love of God, if you could get a grasp of the love of God, then that intrinsic human guilt and cowering before that final moment of judgment would dissolve. Because John says that, “there is no fear in love. God is love.” And, love has been perfected among us in this, that we may have boldness in the day of judgment because as he is so are we in the world.” As Christ is. How is Christ? Christ is one with God. Christ is in the presence of God - crucified, resurrected, received in the presence of God. “As he is so are we in this world.” Earlier he has said, “Beloved, behold what manner of love the Father has bestowed upon us that we should be called the children of God, and such we are now. And it doth not yet appear what we shall be, but when He appears we shall be like him for we shall see him as he is. Beloved, what matter of love, we are now, children of God.” If we could only believe it. If we could only lay hold of it. If we could only know that there is no record that stands against us. If we could only know that the love of God somehow or other has embraced us so that the record has been expunged and we are embraced in an everlasting love, so that there is no need for fear in judgment. I think that’s what John is talking about. Do you sense that’s about one hundred eighty degrees from where most religion would take you? From the place of the tyranny of the ought and the should and the must. People have challenged me about my promiscuous offer of grace, about the prodigality of God’s love, about the unconditional love of God that embraces us. Is that not dangerous? they ask. Will not people exploit that? Will not people take advantage of that? If that is true - if we are loved already, if we are embraced already, if judgment is passed already - then why worship? Then why live in praise and wonder? © Grand Valley State University �What Are You Afraid Of? Richard A. Rhem Page 5   Why? Precisely because of that! Precisely because of a love so amazing, so divine that it demands my life, my soul, my all! There is no fear in love. Most of the time the Church has not dared preach it. Too radical. The people cannot handle it. They will take advantage of it. Nonsense! Preach fear to the people and you bind them in fear. Preach fear and you increase resentment. Preach fear and you exacerbate anger - hostility. Dare to preach love - and you transform. God is love. And love is perfected in this - that we have boldness before the thought of judgment. There is no fear in love. Perfect love casts out fear. The one who fears is not perfected in love. Most of the time the Church would keep you afraid. It’s safer that way - for the masses. Nonsense. Dear, serious, sincere, religious people have been forced to cower before the demands of an angry God rather than hearing the word of the Christmas Gospel. The covenant of grace instituted with Abraham began when God came to Abraham and said, “Do not be afraid.” Old Zacharias was in the temple doing his thing and the angel came and said, “Do not be afraid.” Mary, a young Hebrew maiden doing her cross-stitching was encountered by an angel who began, “Don’t be afraid.” And Joseph, concerned about this situation that confronted him, heard from the angel saying, “Fear not.” The Christmas Gospel is Good News pure and simple. You don’t have to be afraid. God is love. And love casts out fear and so that endemic human sense of accountability that causes you to cower has been dissolved by the chemistry of God’s eternal love. Preaching on this text one day, Martin Luther King Jr. spoke about the time of the Montgomery, Alabama bus protest. After one particularly horrendous week in which he had been arrested and he had received phone calls threatening his life, and everything seemed impossible, he had to speak to a mass rally. When he was done speaking he came down from the podium and old Mother Pollard came forward. She was an old, black woman, uneducated and wise, who marched and marched, and marched in many protests. She came up to him after he had finished speaking and said, “Son, come here.” He went to her and gave her a hug and she said, “What’s wrong with you tonight?” He said, “Nothing, I’m fine.” She said, “You don’t talk strong tonight. Something’s wrong. Is it that we ain’t followin’ you enough? Or is it them white folk?” And then she looked at him and said, “Son, whether we follow you or not, God’s gonna take care of you.” And Martin Luther King said that from that day, because of the words of old Mother Pollard, he was able to live without fear. You say, “Well, that’s just fine. He said it that way at 8:30 but if you remember he died by an assassin’s bullet.” He was killed after all. Yes, that’s true. The Christmas Gospel does not say that life is not perilous, that human existence is not fragile, that there is not tragedy and suffering. Bullets cut us down. Cancer cuts us down. There is brokenness and pain enough to go around. But Martin Luther King lived the rest of his days without fear. That is to say, he lived until he died. But when fear enwraps our hearts we never live before we die. We will all die one way or another. And we will meet the Lord face to face. The question is whether we will have truly lived before we die - lived without fear. © Grand Valley State University �What Are You Afraid Of? Richard A. Rhem Page 6   So what are you afraid of? What are you afraid of? Name it. Speak it before the face of God - and let it go. Just let it go. © 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 IV Scripture Text I John 4:18, Luke 1:30 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-0-19921220 Date A point or period of time associated with an event in the lifecycle of the resource 1992-12-20 Title A name given to the resource What Are You Afraid Of? 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 20, 1992 entitled "What Are You Afraid Of?", on the occasion of Advent IV, at Christ Community Church, Spring Lake, MI. Scripture references: I John 4:18, Luke 1:30. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Fear Judgment Trust Way of Love https://digitalcollections.library.gvsu.edu/files/original/f1b0981263d34719e5eb077a561f33eb.mp3 c413e4fb7527c5f6238d7c50b36d53b3 https://digitalcollections.library.gvsu.edu/files/original/60f3249a8f1a68c180150f5380902e74.pdf 9ecfe39f22e274cf23acff515d167b5c PDF Text Text What Comes Through in the Jesus Story? From the series: Journeying With Jesus on the Road Less Traveled Scripture: Genesis 1:1-5, 26-27; Matthew 9:1-8 Richard A. Rhem Christ Community Church Spring Lake, Michigan March 10, 2002, Lent IV Transcription of the spoken sermon It is Lent again and we are in the midst of the season, and we take Robert Frost’s very apt description of the road less traveled as the way of Jesus, for he, indeed, chose a road less traveled. We come again to this season and we listen to the stories as we try to sense again what there is about him, one so difficult to follow and yet, one whom we know intuitively is right and is the only hope of the world. Jesus traveled a road less traveled and because of that, that is, because the road is less traveled, the world is in the state that it is in. You will, no doubt, remember the theme of my Advent sermons. Well, of course, you will. "God in the Mirror of Christmas." Never forget it again. That series represented for me an insight, a breakthrough, a new level of understanding which is somewhat a miracle at this advanced age. You may remember when I remind you that how I had said for years and years and years as I came to the Advent season, we celebrate here the one who came and is coming again, right? That is the Advent theme. The one who came and is surely coming. And how for years I spoke of the one who came in humility who will come in great glory, the one who came in poverty as a child who will come in glory to judge and to reign. And all of a sudden I woke up to the fact that those two portraits of Jesus are in conflict with each other, that the Jesus of Christmas is quite other than the Jesus whom we expect to come in clouds of glory, that the God mirrored in the Jesus of Christmas is quite other than the God who sits on the throne and sends the Son to judge the earth and to establish the kingdom. The God of Christmas is the God revealed in the flesh of a human being, a child, vulnerable, humble, poor. The God of the second coming is the God who brings vengeance on his enemies, saving and establishing the elect, to be sure, but causing his wrath to be poured out on all the enemies. As I wrestled with that in the Advent season this year, I really felt I was seeing something for the first time, a tension within the New Testament itself, a conflict in the image of God that was mirrored at Christmas, and that is mirrored in what are spoken of as the last things or the end events. And then rather serendipitously, I had among the pack of books I took to Florida, three particular © Grand Valley State University �What Comes Through in the Jesus Story? Richard A. Rhem Page 2 books that ail reinforced that insight and made it leap out at me and jump off the page: James Carroll's Constantine's Sword, the story of the church 2000 years in its history with the Jewish people and the awful, awful history that the church has over against the Jewish people, Jack Miles, who had written God: A Biography, now Christ: A Crisis in the Life of God, and Walter Wink's The Human Being: Jesus and the Enigma of the Son of the Man. Two weeks ago I had an excerpt in your liturgy from The Human Being, and I have one again today. It is my only hope that this morning won't be totally wasted, that you might go home this afternoon and read it six times and say, "Oh, that's what he was trying to get at." This morning follows up on two weeks ago when I said the stunning revelation that what we see in Jesus is that God is human. The revelation in the flesh of Jesus is that God is human. Traditionally we have said Jesus came from another realm, the second person of the Trinity assumed human nature in order to reveal God in human nature, but as a divine intruder, he came in from another realm and revealed a God of another nature, alien to our humanity. But, the more you look at it, the more you think about it, the more I wrestle with the scriptures about it, what was really happening in Jesus was that, in the humanity of Jesus, we saw God as human. I read from the first chapter of Genesis where the Hebrew writer understood our humankind to be created in the image of God. And in the old Hebrew myth of the Fall, all of the hell on earth is because that image was defaced in the Fall. You have heard me say often enough here that that story makes a lot of sense, but I could understand it better if it would be re-written to say all the hell on earth is because the human being created in the image of God was created potentially in the image of God, and in the emergence, the evolutionary emergence, we see signs, hints here and there of that image of God coming to expression in the human, but we are far from human. Jesus was the human one. But, how far we fall short of Jesus. Jesus, the human one, revealed God and we say we're human? We're not human. We are still advanced primates. Do I have to convince you of that? Go home and turn on your television and the first item will be the terrible, terrible violence in Israel. We see these two people who will destroy each other. Or, get the report on the elections in Zimbabwe, where Mogavi after 20 years of oppression and domination, uses his thugs to brutalize a people who get up at dawn and walk for hours and stand in line for hours to cast their ballot, hoping for a change, and knowing all the time that it is rigged and fixed and the domination and the oppression will continue, the corruption and the graft. Or, go to Afghanistan. Need I say more? Or, you might yet hear the news report to Congress from the Pentagon about designing smaller nuclear weapons to be able to use on seven targeted countries, including China, Russia, Iraq, Iran, Syria, Libya. My God, people, as a representative from the Brookings Institute said, over against the claim from the © Grand Valley State University �What Comes Through in the Jesus Story? Richard A. Rhem Page 3 Pentagon that this isn't really a change, he said, "Oh, yes, it's a change. What it is is the regularizing of nuclear weapons." Don't we know? Do we think because we are the most powerful, do we think that we can throw our weight around to the extent that we can tell every other nation to disarm and to get rid of their armaments while we design more? Do we think somehow or other that God has made us sovereign? Well, are we human? Here and there, a hint of a humanness breaks through. But we are advanced primates. We are still pre-human beings, and to say that Jesus reveals God as human is not to pull God down. It is to say that that call to us to be like God is a call to us to be human. When I read my books, particularly the one by Walter Wink from whom I have given you a second excerpt today, I was just amazed how strongly was reinforced that sense that I had of that conflict built into the very New Testament itself, between the God revealed in Jesus at Christmas - poverty, humility and grace and that God of the second coming who will wreak hell on earth. You remember perhaps two weeks ago that I said Walter Wink points to Ezekiel's vision of God in the first chapter of Ezekiel where Ezekiel sees this vision of the throne and that one, that figure, is one, as it were, human, and Ezekiel is the one who is constantly addressed by that one as the human being. “Son of man,” it is, but son of man is translated as human being. So, we have Jesus taking up that vision of Ezekiel and that designation as son of man, human being, for himself so that Jesus goes through the Gospels talking about himself as the human being, the son of man translated every time you read it as human being. You have Jesus as that human being bringing to expression his understanding of God. That is today what I am trying to say - what comes through in the Jesus story? Walter Wink, in the little excerpt printed out for you, says there are certain questions. Before he was worshiped as God incarnate, how did Jesus struggle to incarnate God? Before he was worshiped as God incarnate - that's what happened, isn't it? Jesus as human being was elevated more and more and more until he became God. It happened already in the New Testament, and it came to culmination in the 4th and 5th centuries in those creedal formulations: Jesus of Nazareth elevated to be son of God, divine deity. But, before that, when Nicodemus went to see him, how did Jesus embody God? When people met him, when they encountered him, what did they experience? What came through to such an extent that before long they are calling him God? What came through in the Jesus story? Before he became identified as the source of healing, how did he relate to and how did he teach his disciples to relate to the healing source? I read the little story in Matthew. He heals the paralytic and they are amazed, and Matthew says in the eighth verse they glorified God that God had given such authority to a human being, to human beings, plural. Matthew is saying what © Grand Valley State University �What Comes Through in the Jesus Story? Richard A. Rhem Page 4 Jesus did was not just that Jesus did it, but that a human being did it, that there is in human beings the power to heal and the power to forgive. So, before Jesus was singled out and set apart, when he was just one of them and he encountered the paralytic and he said, "Your sins are forgiven and rise up and walk," what was it? What did they see in him? What did he elicit in the paralytic? Was it not a human being looking at another human being and seeing in that human being God, the divine, the healing power itself? And all at once, they took him out of the midst and set him apart, now he becomes the healing source. But, before that, how did he relate to the source of healing? Did he not somehow or other live in the stream of a recognition of God whose very nature is to forgive and to heal? Before forgiveness became a function of Jesus’ cross, how did he understand people to have been forgiven? He extended the forgiveness before he ever died. If you go according to traditional atonement theology of the church, you have to say that Jesus anticipated the fact that he would die for the sins of the world, so in advance, he let him off the hook. Isn't that ridiculous? Jesus extended forgiveness because Jesus believed that it was God's nature to forgive. God didn't need a pound of flesh. God didn't need a blood sacrifice. Jesus extended forgiveness as a human being to another human being because it was his conviction that that is the way reality is, that is the way God is. What comes through in the Jesus story? What was it that flowed out of him? We speak about Jesus as the revelation of God. Revelation. Once again, in our long tradition of the church, we talk about revelation theologically as though, somehow or other, God breaks in from some other realm. That is not the way it is. Revelation – somebody has an idea, someone has an experience. Moses, fumbling around in the wilderness, struggling with his past and his experience in Egypt, about his own people, suddenly looks up and there's a bush on fire. He hears a voice, he gets a call, he goes on a liberation mission to deliver the children of Israel. Moses had an experience that became a revelation and founded a people. Buddha had an experience. It was an individual, subjective, life-transforming experience, and what he experienced found resonance in others and in generations, founding a whole civilization. What happened to Jesus was not different from that. Jesus was a human being. He had a consciousness of God. His consciousness of God was that God was against all forms of domination. If you read the writing by Walter Wink, you will find him describing domination and it is his sense, as he reads the Gospel (that is the best lens through which to understand Jesus), that Jesus stood against all forms of domination, that God was non-violent and all-inclusive. That was what came through in Jesus. That is how Jesus experienced God. That is what Jesus embodied. That is the impact Jesus made on those around him, so that a community was formed. Now, that community failed to live very long in terms of that initial coming to expression, because already, as I said, in the New Testament, there is this movement to a second coming and quite a different idea of God. But, initially at least, what came through in Jesus was an understanding of God as non-violent and as all-inclusive, © Grand Valley State University �What Comes Through in the Jesus Story? Richard A. Rhem Page 5 and, if you believe that, and if you begin to pick up followers, and if it gives indication that it might become a movement, then if you are in power politically or religiously, you have to kill such a person, because that vision is very dangerous. That vision can start a whole revolution. So, you have to crucify the author of that vision. And, of course, that is exactly what happened. It’s one thing, of course, for Jesus to have been in the peasant crowd, an itinerant rabbi in occupied Israel, speaking the way he did. Speaking the way he did in his context, it is rather obvious that those who were downtrodden and oppressed would have been drawn to his vision. To be sure, he paid with his life for it. But, you know, it is quite another thing when you are in 2002, when you are a part of the American nation, affluent, powerful,-when you are the shakers and the movers of the world as we are, thank God we made Jesus into a cult figure. Thank God we made Jesus the savior of the world. Thank God we said he came from heaven to die on the cross for our sins and returned to open heaven's gate. Thank God we did that, because if we hadn't done that, we would have had to deal with the real Jesus, and to deal with the real Jesus will get us in all kinds of contradiction. To deal with what came through in Jesus, intuitively we know it is true. Intuitively, we know Jesus was right. Intuitively, we know that Jesus' way is the only hope of the world. Intuitively, we know that Jesus was the light of the world. Once again, he wasn't the only light. He wasn't the only one that had an idea, an experience that blossomed into a great movement that had positive effect, but for us, that is where we go. We go to Jesus, and what comes through in Jesus is so contrary to the power arrangements of our world, that we have to make him a salvation figure, and we cannot really afford to see him as a human being who lived as we live in the context of history as we are, because it contradicts us every time we turn. I don't know what to do in Israel. What do you do in Zimbabwe? What do you do in Afghanistan? What do you do about nuclear weapons? If the world were like Jesus, then we wouldn't need any of that, and I am not a pacifist. Some of you may be. If you are, you're closer to Jesus than I am. But, I know sometimes violence is necessary. I think of the Second World War. But, I know that pacifists are right and Jesus is right to the extent that, if we don't follow the way of Jesus, at some point we will destroy the human story and the human possibility. I am not despairing. I am not without hope, because God is full of grace, and God will never give up on us. But, if we would, this Lenten season, face honestly what comes through in the Jesus story, we would have serious wrestling to do with how we negotiate 2002 and Century Twenty-one. The one thing at least we ought to do is admit, "Jesus, I can't follow you. It's too tough. It's too costly. Intuitively, I know you're right, but I just can't go there." That would be more honest and more authentic and more God-pleasing than to sing, "Hallelujah, what a savior!" © Grand Valley State University �What Comes Through in the Jesus Story? Richard A. Rhem Page 6 References: James Carroll. Constantine’s Sword: The Church and the Jews: A History. Houghton Mifflin Company, 2001. Walter Wink. The Human Being: Jesus and the Enigma of the Son of the Man. Augsburg Fortress, 2002. © 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 Lent IV Series Journeying With Jesus On the Road Less Traveled Scripture Text Genesis 1:27, Matthew 9:8 Location The location of the interview Christ Community Church, Spring Lake, MI References James Carroll. Constantine's Sword: The Church and the Jews: A Hisory, 2001, Walter Wink. The Human Being: Jesus and the Enigma of the Son of the Man, 2001. 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-0-20020310 Date A point or period of time associated with an event in the lifecycle of the resource 2002-03-10 Title A name given to the resource What Comes Through in the Jesus Story? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 10, 2002 entitled "What Comes Through in the Jesus Story?", as part of the series "Journeying With Jesus On the Road Less Traveled", on the occasion of Lent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 1:27, Matthew 9:8. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives All-Inclusive God as non-violent Lent https://digitalcollections.library.gvsu.edu/files/original/eed1bf5fb949e9309459bf2173cc753c.pdf 382d7a647e539fd2b86fd7337555cb79 PDF Text Text What Defines A Family? Mother’s Day Text: Mark 3:35; Acts 1:14 Richard A. Rhem Christ Community Church Spring Lake, Michigan May 11, 1997 Transcription of the spoken sermon There's a piece from The Atlantic Monthly, having to do with families of which I'll read only a paragraph. It's "Household Principles Concerning Food and Drink." Laws Pertaining to Dessert: For we judge between the plate that is unclean and the plate that is clean, saying first, if the plate is clean, then you shall have dessert. But of the unclean plate, the laws are these: If you have eaten most of your meat and two bites of your peas with each bite consisting of not less than three peas each, or a total of six peas eaten where I can see and you have also eaten enough of your potatoes to fill two forks, both forkfuls eaten where I can see, then you shall have dessert. But, if you eat a lesser number of peas and yet you eat the potatoes, still you shall not have dessert. And if you eat the peas, yet leave the potatoes uneaten, you shall not have dessert. No, not even a small portion thereof. And if you try to deceive by moving the potatoes or peas around with a fork that it may appear you have eaten what you have not, you will fall into iniquity and I will know and you shall have no dessert. To the word of God that sometimes sounds similar to that, the Lesson from the Epistle, Acts 1:6: So, when they had come together they asked him, "Lord, will you at this time restore the kingdom to Israel?" And he said to them, "It is not for you to know times or seasons which the Father has fixed by His own authority, but you shall receive power when the Holy Spirit has come upon you, and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth." And when he had said this, as they were looking on, he was lifted up and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes and said, "Men of Galilee, why do you stand looking into heaven? This Jesus who was taken up from you into heaven will come in the same way as you saw him go into heaven." Then they returned to Jerusalem from the Mount called Olivet which is near Jerusalem, a © Grand Valley State University   �What Defines A Family? Richard A. Rhem Page 2   sabbath's day journey away. And when they had entered, they went into the upper room where they were staying. Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas the son of James. All these with one accord devoted themselves to prayer together with the women and Mary the mother of Jesus, and with his brothers. The Word of the Lord. Then reading from the Gospel, the third chapter of Mark and verse 19: Then he went home, that is Jesus went home, and the crowd came together again so that they could not even eat. And when his friends heard it, they went out to seize him, for they said, "He is beside himself." And the scribes who came down from Jerusalem said, "He is possessed by Beelzebub, and by the prince of demons, he casts out the demons." And Jesus called them to him and said to them in parables, "How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if the house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. But, no one can enter a strong man's house and plunder his goods unless he first binds the strong man. Then, indeed, he may plunder his house. Truly I say to you all sins will be forgiven the sons of men and whatever blasphemies they utter, but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin." For they said, "He has an unclean spirit." And his mother and his brothers came and standing outside, they said to him and called him, and the crowd was sitting around him and they said to him, "Your mother and your brothers are outside asking for you," and he replied, "Who are my mother and my brothers?" And looking around on those who sat about him, he said, "Here are my mother and my brothers. Whoever does the will of God is my mother, my brother, my sister." The Gospel of the Lord. Well, it's Mother's Day, that High Holy Day on the liturgical calendar. Who could miss it? Seems like we've been bombarded for some time now holding out all kinds of wonderful things that we can do for our mothers. A couple weeks ago, Nancy and I were in that cavernous paradise of consumer lust, Marshall Fields, down in the Chicago Loop, and, usually in order that she may pursue and enjoy her buying without harassment, she says, "Could you meet me in about an hour?" and we identify some spot. Of course, I always fail to remember whether we came in on Randolph or State or Wabash or where, so I was looking a bit dismayed. One couldn't go up in the aisle without being accosted by some lady with some wonderful merchandise to offer, and I tried to avoid contact as much as I could, but one caught me squarely and she said, "How do you do, sir?" She said, "Are © Grand Valley State University �What Defines A Family? Richard A. Rhem Page 3   you looking for a wonderful gift for a woman?" I said, "No, I'm looking for a wonderful woman." And she said, "Oh, someone like you shouldn't have any problem," and I said, "So they say." Later, Nancy and I did find each other and I managed to get out of there without buying too many fragrances that day but, as I said, Mother's Day is a day that has conquered America. Better said, Mother's Day hasn't conquered America; Hallmark has conquered America through the brilliant strategy of Madison Avenue, and so here we are in divine worship, talking about Mother's Day. There are some purists who would not deviate from the liturgical calendar, no matter what's coming down, and therefore on a day like this, there would be no mention of mothers because this is the last Sunday of Eastertide and it's Ascension Sunday, since we don't celebrate Ascension Day on Ascension Day which was 40 days after Easter, which was Thursday. And those purists wouldn't deviate from that liturgical calendar and would probably bore you to tears today with stories about the Ascension, and I'm not a purist, obviously. I deviate whenever necessary, but it's nice when you've been around so long you can find those little passages of scripture that manage to have both Ascension and the mother in one paragraph, and that's what we have this morning. It is Ascension Day and Luke, particularly Luke, wants to make sure that there is a hiatus between the historical ministry of Jesus in the days of his flesh and the ministry of the Church in the power of the Spirit. Luke has that sense of the historical unfolding, the stages of redemption, and we have crucifixion and resurrection, and then Luke is the one who tells us that there was a period of 40 days in which Jesus manifested himself, so to speak, to say, "I'm really alive. It is really me." And then that period of various and sundry appearances seemed to come to an end, by and large, and Luke even makes the Ascension an event witnessed by the disciples, and it is an important movement into the next stage which we will celebrate next week on the Day of Pentecost and the baptism of the Spirit of God. But, Luke does something interesting that's not altogether unimportant for Mother's Day, and that is that he gets Mary the mother of Jesus and his brothers back into the family with Jesus. You know, Jesus and his mother had their tensions and their struggles. In fact, during this past Lent just a few weeks ago, I used that Mark passage that says that when Jesus inaugurated his ministry and was besieged by the crowds in that time of his popularity, that there were those who saw him as a threat and they said, "He's gone off the deep end. He's crazy." And he got into a confrontation with his critics and denied that what he was doing, he was doing under demonic influence. Rather, he was doing it under the Spirit of God. There was a sharp confrontation, but anyway, the word was out he's gone off the deep end, and Mary and his brothers, Mark tells us, came to where he was teaching in order to bring him home, because he was an embarrassment to them and I'm sure they were concerned about him. We can understand that. Haven't the newspapers and the media been full of accounts of families who have agonized over sons and daughters that committed the mass © Grand Valley State University �What Defines A Family? Richard A. Rhem Page 4   suicide, taking their cue from Hepplewhite, that the celestial sign of the HaleBopp Comet, said it's time to depart? And so, we've heard a lot of stories of alienation and estrangement, of sons and daughters that hadn't been in touch for years or perhaps some touch, and yet, the colliding and collision of ideology and of faith commitments, and so forth. During the season of Lent I preached on that text under the theme, "Love Hurts." Love does hurt. And Mary and her other sons went to bring Jesus home because they were concerned about him, because we do live under the pressure of community opinion, and there is a kind of conventional wisdom out there and an expected behavior, and when that's moved away from, we get very uneasy. Mary and her other sons couldn't get close to him, there were so many people, so they handed him a note: "Your mother and your brothers are here." Jesus' response was, "My mother and my brothers? Who are my mother and my brothers? The ones who do the will of God, those are my mother and my brothers and my sisters." I don't think that Jesus was meaning those that belong to my denomination. I don't think that was a narrowly religious kind of thing. I think that Jesus was saying that sometimes there is a vision of life, an understanding of its meaning and of its purpose. Sometimes there is that ultimate concern that moves one from the depths, and when that isn't shared, then it's difficult to bridge that fellowship. There is estrangement and there is alienation, and Jesus was saying there is a natural given family. But, he said, there is a deeper family, a community of ultimate concern and vision and commitment that transcends those natural ties of the family circle. That was a hard word for Mary. I linked it with the word from the cross in John's Gospel, where there is a hint that maybe that estrangement and alienation had been healed, because he says, "Woman, behold your son. Son, behold your mother." I must have made that point rather strongly on that Lenten service because, when I got home for dinner, Nancy said, "I don't like Jesus." Now, that really makes me break out into a sweat. Of course, why couldn't he have just said, "Mother," at the cross? It's not comfortable, is it? There's something we would desire more from this mother-son relationship. But in the passage in Acts we get something more, because there, not without reason, not just as an aside, but I think intentionally, very purposely, Luke says following the Ascension, following the instruction of Jesus to go to the city and to wait for the baptism of the Spirit, to be empowered to carry out that mission of the Gospel, the disciples gathered in the upper room and they were praying and there were with them the women who were a part of that intimate circle, and Mary the mother of Jesus, and his brothers. Luke was saying that that given family had eventuated or had emerged into that deeper dimension of human community of shared value and vision, of shared ultimate concern. It's the last notice we have of Mary the mother of Jesus. © Grand Valley State University �What Defines A Family? Richard A. Rhem Page 5   But, his brother James became the leader of the Jerusalem Church. His brother James was the ongoing observant Jew who followed Jesus as Messiah. That's not easy to do. But he became the leader of the Jerusalem community and the Jerusalem community was that conservative Jesus community that was in tension with Paul who was that apostle called to the Gentile world. It's interesting to speculate on whether Jesus' own brother James got it right or whether Paul saw through even more profoundly than James the difference between that Jerusalem Jesus Jewish community and that developing Gentile mission. But, it is good to know that Mary and the brothers of Jesus were able to move beyond the givenness of family in which there was so much tension and estrangement to that commonality of vision and value so that they could be a part of that new family that Jesus formed, a family bound together more profoundly than any given natural ties can do. So, what is a family? A family is, obviously, to begin with, that given circle of parents and children where children are cared for and where they are nurtured and they are formed. And there's a great deal of discussion about the family in our society today and there can be no argument about the fact that that basic social unit has come upon difficult days. The family, ideally, is a place for care, for nurture, for provision, for the formation into a humane existence, and it can take different shapes and forms, but that function needs to be fulfilled, or a society will be in trouble, as we well know. I want to take a moment this morning to congratulate you on your families. These children that jammed this chancel this morning are beautiful, aren't they? Shining faces, ribbons in their hair, bouncing and bowing and singing their hearts out - they are beautiful. You've done well. Your children are marvelous, and we are committed to their nurture, with you, committed to the support of the family. I don't know of a place where it's happening any better, from the Worship Center kids right on up through, where they are being grounded in the biblical story and being invited to sing and to dance, bringing it to expression, where they are invited to wonder and to stand in awe, to raise any question and to pursue any angle or experiment. Your children are wonderful and here they are being given a marvelous support in their growing faith formation. Last Monday night I participated in the Elders' Meeting with the Confirmands who will be received here next Sunday. Those young people are outstanding; they're bright; they're free, they are open, they raise questions, they feel at home here, and to hear their word is wonderful. Congratulations on the job you've done in your homes in the shaping and the forming of your young people. And once in a while there's one or two brave enough even to engage me in a one-to-one, maybe in an interview or a conversation, not intimidated by this old man. We sit across the table from one another and I am always so impressed with your sons and daughters. They are the best and the brightest, and when you see them all scrubbed up and clean and serious, my goodness, they are impressive. I like them © Grand Valley State University �What Defines A Family? Richard A. Rhem Page 6   one at a time. You know, you get two or three or four together with a baseball cap on backwards with the sweatshirt that defies the possibility that there could be a body inside, the sleeves hanging down to the kneecaps, dressed in jeans where the crotch meets the kneecaps, and the legs mop up the landscape as they move. Now, they scare me. But, they're wonderful, and so I want to say this morning you're doing a wonderful job with your children and, when we hear all the horror stories about the youth, I have to say I don't see it. I don't see it here. That given family is absolutely critical for the formation of children and young people that will go out and launch themselves, and that's the second thing I would say about a family, it is of limited function, not absolute. The family is to form and shape and prepare and support and launch, and that's the tricky part. That's where the tension came in between Jesus and his mother. And it's so understandable, because we do love them. We do care about them. We hurt for all the potential pitfalls that are lying out there for their destruction. And yet, what defines a family? Not only love that cares and gets them started, but the trust to let them fly, the letting go, the taking off of the controls. Oh, Good Lord, it's scary. But necessary. Jesus could not go home with Mary. In the Gnostic Gospels, a group of manuscripts that was discovered in 1945 in Egypt, made accessible to us by the likes of an Elaine Pagels, she lifts up one of her favorite passages. The Gospel of Thomas, the scholars feel, is early, maybe even earlier than Matthew, Mark , Luke and John. It is a Gnostic Gospel. It is that alternative interpretation and understanding of Jesus. It's one of those interpretations and understandings that fell on the cutting room floor but, like Elaine Pagels says, you know, the winners write the history, eh? Well, anyway, here's the Gospel of Thomas, a statement from Jesus that says, "If you bring forth what is within you, it will save you. But if you do not bring forth what is within you, what is within you will destroy you." That could be a sermon, too, couldn't it? If there is something in you that is intrinsically you, unless it comes to expression you will die, your soul will wither, and what does not come forth will destroy you. Jesus said if you bring forth what is within you, what you bring forth will save you. If you are being true to yourself (to thine own self be true), and allow that which is deepest in you, that passion, that vision - let it come forth. Risky? Life is risky. The family plays an absolutely critical role, but it has a limited function. There is a time for our sons and daughters to fly and for us to trust them and to love them, no matter whether the flight plan pleases us or not. What makes a family? Well, there's always that possibility of the tension dissolving and the alienation being bridged, and community established at a deeper level than ever. That's why I like the picture of Mary and Jesus' brothers praying in the upper room. Once again, not in a narrowly religious sense, but in a © Grand Valley State University �What Defines A Family? Richard A. Rhem Page 7   sense that they saw in Jesus that ultimate concern which they finally could come, as well, to embrace and to become a part of that new age, that new family, that new world. So, what defines a family? Good solid foundations given lovingly to nurture and form, to be sure. And a certain limited function, allowing the freedom to move out. But then always the openness to one another to listen, to change, to forgive, to heal and to move to an even deeper human community which is more than simply the given. They say that blood is thicker than water, and certainly it's borne out again and again. But, there is something thicker than blood. It is that shared community, that common, human community that binds us, soul to soul and spirit to spirit, into a family beyond anything that the given family can provide. This is family. This is a good place. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/f6f1c38a3a9fe906f6943766df33cb75.mp3 66b130b61c3b4d173f93797913786447 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 Mother's Day, Ascension Sunday, Eastertide VII Scripture Text Mark 3:35, Acts 1:14 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-0-19970511 Date A point or period of time associated with an event in the lifecycle of the resource 1997-05-11 Title A name given to the resource What Defines a Family? Creator An entity primarily responsible for making the resource Richard A. Rhem Publisher An entity responsible for making the resource available Grand Valley State University 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 Text Sound 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 May 11, 1997 entitled "What Defines a Family?", on the occasion of Mother's Day, Ascension Sunday, Eastertide VII, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 3:35, Acts 1:14. Community of Faith Mother's Day https://digitalcollections.library.gvsu.edu/files/original/8a9a530466fc73c83d2a01d13e51fea8.mp3 661176e7e3aeb59b98076fe64176ca3f 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 Luke 2:29-32, Revelation 21:3-4 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-0-19891217 Date A point or period of time associated with an event in the lifecycle of the resource 1989-12-17 Title A name given to the resource What Difference Does Heaven Make? 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 17, 1989 entitled "What Difference Does Heaven Make?", on the occasion of Advent III, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 2:29-32, Revelation 21:3-4. 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/2879d525a1b92f8890172b824238a3d9.pdf b2d9ffc3cc7732f976004cb7aaaf1437 PDF Text Text ,•: .. • ~ 'I'l1c 11u111bers ·prec~di1 g tl1e a11s1vers give11 cor• respo11d to tl1e 11u111Bfr~ of tI1e questions, wl1icl1 ,verc: \r . . '> 1. Wl1at is your f av1r1te recreation. Wl1ere do yo11 spend your vacatio11? 2. . . 3. What is you1· choice of readi11g? 4. Do you favor prohibition? 5. Do you approve of won1eny111oki11g? . ALBERT WIGGINS, 349 College College Stude11t, r1. ·- Fishi11g ·2. On farn1. 3. Farn1 stories.; - · 4. Yes. , .s. No•..~ , The second of a series of setJeral pages. l~latch for another in next Sunday's Herald. MISS BERTHA BREEN 820 Livingston. Ave_., _~._ E.\ • Typist; 1. Tennis. 2. Haven't had any., 3. Novels. , 4. Yes. '- 5. - ·If_th~y _wru_it to.', II II II II 'I'ED SLOMA 922 Fremont Ave., N. W. 'fruck Driver 1. Skii11g. 2, Military camp, Grayli11g or Custer._ 3. Longfellow~ ·· 4. Not tl1e way it is now,> 5. No., -·· ' • , C. I. HULBERT · 546 Fountai11 St., N. E. Bra11ch Manager, Western Uriion 1. Motoring. • 2, Northern Michigan motor trips. 3. Newspapers and magazities., 4, Yes, 5•.. Not in public •. ~--~- ' -- --- ' • • ' ELLERY RU"l"HERFORD 1. 2. 3. 4. 5. C. D. DAVIDSON 315 Cherry St., S. E. Artist t __,. ··. 440 Burto11 St., S. E. Salesn1a11 Swi111111i11g. Traveli11g differe11t places. Autobiographies a11d Historical Novels. Not i11 its prese11t for111. If they choose to. MISS EMMA COBLE 709 Jefferson Ave., . � 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 Grand Rapids Boat and Canoe Club collection Creator An entity primarily responsible for making the resource Grand Rapids Boat and Canoe Club Description An account of the resource Scrapbooks of newsclippings, photographs, postcards, and ephemera of the Grand Rapids Boat and Canoe Club. Photos were taken at regattas on Reeds Lake; the Grand River; Peoria, Illinois; and in Chicago of club members, and events. Historical articles, reports of regatta events, and articles featuring members Charles McQuewan and Jack Corbett are included. Programs include the First Grand Regatta on Great Salt Lake 1888, and Peoria Rowing Festival, and banquet and music programs and the GR Log, a publication of the Grand Rapids Boat and Canoe Club. Materials from the Central States Amater Rowing Association, and the National Association of Amateur Oarsmen are also included. Date A point or period of time associated with an event in the lifecycle of the resource circa 1980s to 1940s Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/481">Grand Rapids Boat and Canoe Club scrapbooks, (RHC-54)</a> Subject The topic of the resource Grand Rapids (Mich.) Outdoor recreation Boats and boating Racing shells Publisher An entity responsible for making the resource available Grand Valley State University Libraries Identifier An unambiguous reference to the resource within a given context RHC-54 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. 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 RHC-54_Ephemera-GRRC_F103 Creator An entity primarily responsible for making the resource The Grand Rapids Herald Date A point or period of time associated with an event in the lifecycle of the resource no date Title A name given to the resource What Grand Rapids (?) Think of This and That #1 Description An account of the resource Newspaper article of multiple Grand Rapids citizens and what their answers to five questions, accompanied by their photograph and address. Contributor An entity responsible for making contributions to the resource Grand Rapids Rowing Club Subject The topic of the resource Grand Rapids (Mich.) Outdoor recreation Boats and boating Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/481">Grand Rapids Boat and Canoe Club scrapbooks (RHC-54)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/">No Known Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng 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/38ec6336998ae029cd1b38a2d187048c.pdf 875cb0b54881846a7488f1c0527cc253 PDF Text Text L:D.~~ j 25 Mo11roe Ave,, N. E.\ I Window Trin1n1er.1 t. Ht111ti11g. 2. Norther11 Michiga11, 3. Fictio11. 4. No. 5. No. • ., M~nager, • M. C. A. Cafeteria Picrtics. 2. Hu111boldt, Io,va. 3. Harper's Magazi11c, , · 4. Yes. 5•. No. 'I ' - • MISS BEATRIX HANNAN 1362 Colu1nbia Ave., N. E •. Bo6kkeeper ' l- Golf. 2. T raveli11g differe11t places,: 3. ,Ge11eral 111agazi11es. 4. Sure. 5. If they like to. I 7 FRANK MOONEY 530 Cr.escent Ave., N. E. Clerk ; . 1. Golf. 2.' Lake Jo1·da11, Micl1. 3. Za11e Grey's books. 4. Yes. .5. Yes. · • , • - 1. 2. 3. 4. 5. .~ L. D. SMITH 216 Joh11 St., N. E. Salest11a11 Motoring. Caqillac, Mich. Short stories. No. Yes. ' .J_ .. - ------- OWEN E. TILLMAN ' 3317 Michigan St., N. E. , Patrol111an 1~ Radio. 2. At ho111e. 3. Sportirtg news of all kinds.· 4. .I do real prohibition.,.; ~~--If tl1er. wa11t to•.,,1 • 1. ' MISS GERALDINE HUFF 643 Warden St., S. E •.. Elevator 011et'ator Skati11g. Moon Lake. Love Stories. Sure,, ;1. 2. 3. 4. 5. No., ,. ·- ---- 'it 2. 3. 4. 5, ANDREW P. ·SMITH 964 Sherida11 Ave., S. W. 1'elephone switcl1board repair 111an. I11door baseball. Grand Have11, Micl1, Collier's Magazi11c •. Yes. ·Yes, GERRIT WESSELL 942 Sheridan St., S. W. Driver, Baxter Laundry 1. Baseball. 2. • Motoring various places. , 3. Good detective stories. , 4 • Yes, sir. 5. Tl1at's up to. then1. 'M. L. MATICS . ,,610 Lafaye~te Ave., S. State Agent, Si11ger .Se,vi11g Macl1i11·e Co. 1. Baseball. • 2. 'fraveli11g fron1 city ~ - city. .. , 3. Newspaners. 4 . Yes. · " ·-~ L5,~_Yes.J ,, ~ I • � 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 Grand Rapids Boat and Canoe Club collection Creator An entity primarily responsible for making the resource Grand Rapids Boat and Canoe Club Description An account of the resource Scrapbooks of newsclippings, photographs, postcards, and ephemera of the Grand Rapids Boat and Canoe Club. Photos were taken at regattas on Reeds Lake; the Grand River; Peoria, Illinois; and in Chicago of club members, and events. Historical articles, reports of regatta events, and articles featuring members Charles McQuewan and Jack Corbett are included. Programs include the First Grand Regatta on Great Salt Lake 1888, and Peoria Rowing Festival, and banquet and music programs and the GR Log, a publication of the Grand Rapids Boat and Canoe Club. Materials from the Central States Amater Rowing Association, and the National Association of Amateur Oarsmen are also included. Date A point or period of time associated with an event in the lifecycle of the resource circa 1980s to 1940s Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/481">Grand Rapids Boat and Canoe Club scrapbooks, (RHC-54)</a> Subject The topic of the resource Grand Rapids (Mich.) Outdoor recreation Boats and boating Racing shells Publisher An entity responsible for making the resource available Grand Valley State University Libraries Identifier An unambiguous reference to the resource within a given context RHC-54 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. 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 RHC-54_Ephemera-GRRC_F104 Creator An entity primarily responsible for making the resource The Grand Rapids Herald Date A point or period of time associated with an event in the lifecycle of the resource no date Title A name given to the resource What Grand Rapids (?) Think of This and That #2 Description An account of the resource A continuation of the newspaper article of multiple Grand Rapids citizens and what their answers to five questions, accompanied by their photograph and address. Contributor An entity responsible for making contributions to the resource Grand Rapids Rowing Club Subject The topic of the resource Grand Rapids (Mich.) Outdoor recreation Boats and boating Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/481">Grand Rapids Boat and Canoe Club scrapbooks (RHC-54)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NKC/1.0/">No Known Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng 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/d4985008f81f35766d88f6a0acff98cc.mp3 f3bdd3f93a79c985c66429392d7bb983 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Midweek Lenten Service Series Christian Hope in Life and Death Scripture Text Luke 23:43, II Corinthians 5:8 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-0-19870325 Date A point or period of time associated with an event in the lifecycle of the resource 1987-03-25 Title A name given to the resource What Happens Between Our Death and the Resurrection? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 25, 1987 entitled "What Happens Between Our Death and the Resurrection?", as part of the series "Christian Hope in Life and Death", on the occasion of Midweek Lenten Service, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 23:43, II Corinthians 5:8. 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/bfb1c800a9adfe0ec9458566769fceb5.pdf 345e4ec1d8472d3a9711ca08c8b67dda PDF Text Text What Is Good News? Article by Richard A. Rhem Minister of Preaching and Theological Inquiry Christ Community Church Spring Lake, Michigan Published in The Church Herald The Magazine of the Reformed Church in America February 1989, pp. 24-27 The goal of preaching is not to get something said, but to get something heard. So contends Fred Craddock in his popular textbook, Preaching. That may sound obvious, but it is not so at all, at least not from the perspective of the preacher. Far too often, we who are called to the task of the weekly proclamation concentrate exclusively on developing something to say and fail to recognize that the problem is not to say Something, but rather...to be heard. We must never rest content with delivering a message; we must exercise our best gifts and our strenuous effort to get a message heard that forms in the consciousness of the congregation and shapes God's people. To make this claim is not to deny that whatever is effected through the preached word is finally the work of the Spirit of God, the Spirit who caused the Word to be written and who must make it in the moment of proclamation the living Word that effects the purpose of God. Such a conviction, however, must not be used by the preacher to evade the responsibility to work seriously at the task of preaching so as to be effective. Hans van der Geest studied the effects of preaching from a psychological perspective. A supervisor in clinical pastoral education in a hospital in Switzerland, van der Geest became interested in the personality of the preacher and its impact on effectiveness in the pulpit. Presence in the Pulpit: The Impact of Personality in Preaching reports his findings and presents a serious challenge to the traditional emphasis in the training of preachers. Practicing preachers, too, could profitably evaluate their own practices in the light of what van der Geest has discovered. Van der Geest was surprised to find that the most important quality in the preaching event mentioned by those surveyed was the personal manner of the preacher. This might well send shock waves through a church of the Reformed tradition with its heavily intellectual bent. Yet van der Geest, himself steeped in © Grand Valley State University ! �What Is Good News? Richard A. Rhem Page 2! the Dutch Reformed Church, found again and again that the content of what is said is much less important for the process of engaging the listeners than most textbooks on preaching allow. The author raises the questions that immediately come to mind as one views the results of this psychological perspective on preaching: Are we now going to judge preaching's effectiveness by whether or not it satisfies people? Is it legitimate to judge preaching by psychological effect? Van der Geest contends that the listeners' statements of response as to what they actually experienced have great value: It's not just primitive or, for that matter, illegitimate wishes alive in them, but also expectations wakened by worship services in the past and still alive. At least in part these expectations are a reflection of what a worship service and sermon intend to mean to a congregation. Taking the needs of the congregation seriously as they present themselves at worship is imperative. Van der Geest isolates three dimensions in the experience of a worship service that must be present if the basic needs that people bring to worship, and specifically to the sermon, are to be met effectively: the renewal and restoration of basic trust; a hope for deliverance, a sense of release from the everyday burdens and struggles of life; and a new perspective from which to gain understanding in light of the gospel. Security, deliverance, understanding: apart from these three dimensions, all of which must be present, a sermon will be less than effective and people will leave without the feeling of having been personally addressed. These three dimensions can be delineated for the sake of analysis, but they cannot be separated; they comprise a unity in the worship event. Van der Geest writes: There is admittedly a security without release, but it is an infantile security addressing only immature people; and without understanding, it is naive. Release without security is irrelevant; release without understanding is not dependable. Understanding without security is impersonal; without release it is sterile. The three dimensions are intimately related. They are variations of the trio of love, hope and faith. Security People need to feel they are being addressed as individuals. In psychological terms this need represents the necessity of having our basic trust renewed at regular intervals. Psychologist Erik H. Erikson coined the expression primal trust, the development in earliest infancy of the conviction that life in this world is a good thing. Theologically, it is the fundamental conviction of being loved and secured by God. While primal trust is formed in us through the earliest © Grand Valley State University �What Is Good News? Richard A. Rhem Page 3! experiences of infancy, it is in need of constant renewal. In the face of the deepest and final questions of life, people need the confirmation of this basic trust in the worship service. The questions that play on most people, according to van der Geest, include Do I have a future? Am I lost or supported? Do I have ground under my feet? Am I left alone by myself, or is there help? Do I have to defend myself, brace myself, or should I relax and be giving? Does it make sense to have courage, or should I be resigned? Life is simple for only very few. Disturbances and dangers are the daily bread of most. What are people at worship seeking? Here are some sample responses: I want to forget day-to-day sufferings for a while. I am looking for strength for the coming week. I would like to get out of the rat race and find a little quietness. No more arguments. I want a little peace now. Someone has to talk kindly to us once in a while, too, and give us courage. Is worship simply a comforter? Is there not also a disturbing side of the gospel? To be sure. But, as van der Geest points out, what he is advocating is not simply an affirmation of the status quo. There is more to worship than the renewal of primal trust, but for anything positive to result, it is essential that the people of God come into contact with the living God, the God in whose love they rest. How can this happen through preaching? Van der Geest's research reveals that feelings of security are aroused only if love is expressed. "Whenever people go into a worship service to find feelings of security, they are seeking love, clear signs of love." This happens where the preacher is perceived to be sincere and genuine in his or her concern for the congregation as individuals. The use of firstperson singular pronouns signals the preacher's personal commitment. Body language is important, at least as important as the verbal language of content. A cool, distant preacher signals a lack of emotional involvement. Rhetorical skill is desirable, but it will never make up for authentic caring and sincerity. Colloquial language gives the congregation the sense of being addressed personally. Pulpit language and any affectation of manner or tone build a wall between pulpit and pew. To achieve a renewal of basic trust, a sense of being loved of God, the congregation's members must sense that they are taken seriously. Just as the preacher must express personal commitment through the use of the first person pronoun, so the people must be addressed as "you" and invited to participate in the proclamation. The sense of participation is heightened by the avoidance of heavy dependence on a manuscript or written notes, according to van der Geest. There is much more at stake than those who support the writing down and reading from notes believe. The personal style, the direct address indispensable for awakening trust, is in general seriously impaired by © Grand Valley State University �What Is Good News? Richard A. Rhem Page 4! reading from notes. This is the case because not only the content, but precisely the presentation—including the visible—is essential for gaining access to the realm of emotion. But what does such reading from notes show us, no matter how sophisticated it's done? The sermon does not emerge; it comes from yesterday. The preacher misses the "act of restructuring during the moment of speaking." The sermon should be as natural as conversation. This, of course, does not mean less preparation, but more. Preaching personally is speaking in the name of God; it is not delivering a treatise about God. Finally, the preacher must communicate a clear expectation of the mystery of God. From his research van der Geest concludes that "the real mystery of encounter occurs for the experience of the congregation in the relationship between the preacher and the listeners." Deliverance From the analysis of listener reaction, van der Geest found not only the need for security but also for a sense of release, of deliverance from the anguish of the human experience. Deliverance cannot come through a denial of the darkness. If the dark side of life is not taken seriously, if life’s tragic dimension is rendered harmless, the congregation will be disappointed and leave dissatisfied. Rather, van der Geest argues: The people in a worship service want to have light offered to them in the darkness of their lives; they want to see the hopelessness of day-to-day life surpassed by a perspective which can’t be found in that day-to-day life itself. They yearn for a deliverance from the misfortune, oppression, and the misery which are, after all, a part of life. In this dimension the key is the encounter with that aspect of the message which awakens hope, the words about the beyond. This is the message the worshipers are waiting for, the language of release. The congregation looks to the preacher to communicate a hope that is incredible and that becomes believable only as the preacher manifests a personal wonder that such a hope should be true. What is sought here are not simplistic solutions to life's complexity. The reality of darkness must be acknowledged on the one side and, on the other side, the preacher himself or herself must have sifted through the results of the modern critical study of the biblical text. But finally the preacher must take responsibility for the text as it appears relevant to him or her and then proclaim the incredibly hopeful news of the gospel in the face of the real anguish of the human situation. The yearning for release or deliverance presupposes that there is nothing within the framework of human possibility that can effect transformation. It is into such a situation of human impossibility that the "nevertheless" of the gospel is spoken, © Grand Valley State University �What Is Good News? Richard A. Rhem Page 5! thus arousing wonder. The preacher's own astonishment is fundamental. "For the mediation of this improbable thing preachers must themselves be struck by the miraculous." When a preacher unconsciously ceases to feel the joy and freedom of the gospel or, even worse, has never really personally experienced the grace of God, preaching becomes legalistic and moralistic, burdening the congregation with the tyranny of "we must," "we should," "we ought." Still, the obligation of the gospel must be made clear, recognizing the reality of guilt and calling for commitment to a higher standard. Understanding If in a sermon trust is awakened and the message of deliverance through the gospel clearly proclaimed, there remains yet a decisive element. Listener responses point to that missing element: He was too sure about God and the beyond for my taste. It's too bad she turned away from the difficult things so quickly. I don't really know what to do with this unquestionable faith. My unbelief wasn't taken into consideration. Listeners are not always ready or able to accept the message. The hymns and prayers are easier to receive with trust; much greater demands are made of the sermons. The analysis of listeners' responses reveals that the congregation both challenges the sermon's claims and, at the same time, hopes to be convinced and persuaded of its truth. The preacher must reckon with the rhythm of human experience that is never static, but always moving between the poles of trust and doubt. It looks like a game, but it is no malicious game; doubts are spread out and the preacher is tested, but the listener does not want to win the game; he hopes in fact to lose, to be overcome. The listener wants to be convinced of the truth of the gospel, but the problem the preacher faces is that persuasion is being required in an area of life in which logical arguments have almost no value. Discursive reasoning does not suffice; rather, it is the preacher's own deep, warm, and living faith that persuades. Says van der Geest: The truth sought again by the people in a worship service is not an objective one, but is rather an existential truth precipitating engagement and participation, not cool ascertainment...: in the act of persuasion itself the emotional effect of the renewal of trust is inseparably connected with cognitive understanding. That process of being persuaded is thus a total experience, not just an intellectual comprehension. Sermons must be planned with the temptation to doubt in mind, but the doubt raised by the text, not the doubt raised by the great religious-existential questions of life. These questions arising out of tragedy, pain, and human anguish are not © Grand Valley State University �What Is Good News? Richard A. Rhem Page 6! helpfully addressed in preaching. The Christian proclamation does not solve life's inscrutable mysteries but rather announces the reign of God. The doubts aroused by the text and the resistance of the listener to the proclamation of the gospel are not removed by logical, conceptual speech of discursive reasoning. Rather, it is through story, image, and graphic speech that persuasion is achieved. Narrative preaching is widely advocated today and preaching as story is in vogue. Van der Geest's research would indicate that this is more than a fad, the swing of the pendulum. He points out: In contrast to the more conceptual approach, something graphic causes the listeners themselves to become active. Concepts are finished products which the listeners simply register. They need only to think, to think abstractly. But if the preacher tells a story, the listeners themselves construct the forms of the people, the appearances of the events. Now they can experience something. Images and stories are suited to the Christian proclamation; concepts are not. The sermon must activate the listeners' imaginations. Existential truth is grasped through metaphorical language. As the imagination is stimulated, a person's own creativity is engaged. Such preaching becomes dialogue. The listeners find themselves in the story and re-experience their own joy and pain, disappointment and hope. They are able to identify with the story's situation and characters. Graphic speech touches more than the cognitive level of our understanding; it reaches to the subconscious level of inner vision where truth is grasped as a whole. In this kind of evidence precisely the apparently impossible happens: The unseen becomes seen. This occurrence is always impressive and precipitates intense surprise. People are encountering their life's truth. Rational, objective truth does not require this kind of evidence; sense perception and logical argumentation are sufficient. In the worship service and the sermon, existential truth is being sought. The one who thus perceives is engaged, "struck at the very roots, and his or her whole life is affected: feeling, thinking, inner vision and will." The goal of preaching is not to get something said, but to get something heard. The experience of the worshiper is thus critical for the evaluation of preaching. The people have cried out, this is who we are, and this is what we need. Effective preaching will renew their basic trust, give them a sense of deliverance, and provide a new perspective, a fresh insight to the understanding. Where these three dimensions are present, the listener will feel spoken to by the preacher and by God. Reference: © Grand Valley State University �What Is Good News? Richard A. Rhem Hans Van der Geest. Presence in the Pulpit: The Impact of Personality in Preaching. John Knox Press, 1st English edition, 1981. © Grand Valley State University Page 7! � 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 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. References Hans Van der Geest, Presence in the Pulpit, 1981 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 RA-4-19890201 Date A point or period of time associated with an event in the lifecycle of the resource 1989-02-01 Type The nature or genre of the resource Text Title A name given to the resource What is Good News? Great sermons must embrace the 3 basic needs of those who listen Publisher An entity responsible for making the resource available The Church School Herald Journal 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> Language A language of the resource eng Description An account of the resource Article created, delivered, or published by Richard A. Rhem (Dick) on February 1, 1989 entitled "What is Good News? Great sermons must embrace the 3 basic needs of those who listen", it appeared in The Church Herald, Feb. 1989, pp. 24-27. Tags: Preaching, Gospel, Trust, Love, Mystery, Hope, Sympathy. Scripture references: Hans Van der Geest, Presence in the Pulpit, 1981. Format The file format, physical medium, or dimensions of the resource application/pdf Gospel Hope Love Mystery Preaching Sympathy Trust https://digitalcollections.library.gvsu.edu/files/original/163532e7a737787e74c2ad51f67c8bb6.pdf 4137f6703a2980f44713d2ff14a3671e PDF Text Text ................................................................................ ..· ·. What is Women, Gender & Sexuality Studies? ··...............................................................................~· Women, Gender, and Sexuality Studies (WGS) is an interdisciplinary major and minor that helps students develop theoretical, empirical, and methodological perspectives for studying gender and sexualities. While drawing from multiple bodies of knowledge and diverse methods of problem-solving, WGS offers a wide range of courses that will equip students with the ability to think broadly about a wide range of social problems. About the GVSU Women, Gender & Sexuality Studies Program GVSU's Women, Gender & Sexuality Studies History 1973-Women' s Studies courses first offered 1987-Women' s Studies Minor established 1998-Program changed to Women & Gender Studies 2008-Women & Gender Studies Major established 2013-LGBTQ Minor established 2014-Program becomes the Women, Gender & Sexuality Studies department GVSU Women & Gender Studies Today • 6o+ Majors and 60+ Minors • Iota Iota Jota- WGS Honor Society • Study Abroad Opportunities • Internships with local non-profits, in Washington DC, and with GOs ............................................................ For more infonnation, contact : Dr. Danielle DeMuth, Chair www.gvsu.edu/wgs ·····························································~ �................................................................................. .·. ·. What will you do with your WGS Degree? ·.·............................................................................. ..·· -···························································· Business, Industry, & Labor Human resources, public relations, consulting, research, worker & workplace advocacy Child Advocacy/Education Child and family services, YWCA, teacher, Teach for America, family courts, social work, librarian, school counselor Community Organization/Medicine Habitat for Humanity, AmeriCorps, politics, community organizer Heath Professions/Medicine Hospitals and women' s clinics, nursing, dentistry, HIV prevention, reproductive education, Gilda' s Club, rehabilitation, physical/occupational therapy Law/Politics/Advocacy/Human Rights Civil rights and liberties, public defender, Amnesty International, non-governmental organizations, environmental activism, reproductive rights, LGBTQ advocacy, police departments, court appointed advocates Non-Profit Organizations Fundraising, grant writing, women' s resource centers, LGBTQ centers, environmental groups, legal defense organizations Poverty/Welfare Issues AmeriCorps, women and children resource centers, social work Violence/Assault Intervention YWCA, women 's shelters, family court advocacy, rape counseling Writing Journalism, blogging, creative writing, business writing, grant writing Higher Education Professor, advisor, residence life, multicultural affairs, admissions ·····························································- � 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 GVSU Sexuality and Gender Flyers Creator An entity primarily responsible for making the resource The Rainbow Resource Center Women and Gender Studies Department Women's Commission Gayle R. Davis Center for Women and Gender Equity Description An account of the resource Digitized posters, flyers, event notices, and other materials relating to gender expression and sexuality at Grand Valley State University, with materials spanning from 1974 to 2019. Date A point or period of time associated with an event in the lifecycle of the resource 1974/2019 Source A related resource from which the described resource is derived Digitized from collections at the Rainbow Resource Center (formerly the Milton E. Ford LGBT Resource Center), Women and Gender Studies Department, Women's Commission, and Gayle R. Davis Center for Women and Gender Equity. Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Gender identity Gender expression Sexual orientation Women's studies Queer theory Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context DC-09 Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource eng Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. 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 DC-09_SGF_WGS_2015_Info-Pamphlet.pdf Creator An entity primarily responsible for making the resource Women, Gender, and Sexuality Studies Department Date A point or period of time associated with an event in the lifecycle of the resource 2015 Title A name given to the resource What is Women, Gender & Sexuality Studies? Description An account of the resource Pamphlet of information on what a WGS degree is and what a student can do with a WGS degree. Subject The topic of the resource Women's studies Source A related resource from which the described resource is derived Women, Gender, and Sexuality Studies Department Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives