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Indiana resident and entrepreneur, D. J. Angus produced an extensive photographic record of his work and travels throughout the U.S. and Mexico, during the late 1920s -1940s. The images of manmade and natural phenomenon often reflect his interest in engineering projects that include dams, bridges, mines, power plants, cliff dwellings, and quarries. Over 10,000 still images from 1903-1966 document Angus’ family, friends, business, and travels. Over 12,000 ft. of 16mm movie film complete this collection.</text>
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                <text>The Angus built by Burger of Manitowoc, Wisconsin. It was designed for scientific research for the Esterline-Angus Co. of Indianapolis and based in Grand Haven, Michigan. The Angus was donated to Grand Valley State University.</text>
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                    <text>Wisdom for Life
From a series on the Wisdom Literature
Text: Proverbs 8:35-36
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Pentecost XIII, August 21, 1994
Transcription of the spoken sermon

"For whoever finds me finds life and obtains favor from the Lord. But those who
miss me injure themselves; all who hate me love death."
I hope it is as much a relief to you as it is to me to be out of the Book of Job
(laughter) and into something light—the Book of Proverbs. Proverbs is one of the
Wisdom Books. I have seldom preached from the book. I have made various
sorties into Proverbs. I would read a few verses here and there, but it seemed it
was simply the gathering together of aphorisms and maxims and proverbs from
ancient cultures that made a lot of sense, but over which I didn't really care to
linger too long. There was no story there . . . I've just never been attracted to it.
However, on more serious study, I find that, in neglecting the Wisdom Books in
general and Proverbs in specific, I have missed a very rich mine of spiritual
direction and guidance. There is a lot of wisdom in this Wisdom book. I have
learned that the Wisdom Books offer a strong affirmation of life. In the Wisdom
Books we have not simply inconsequential truisms; we have the distillation of
generations and centuries of observation of life as it really is.
What we have specifically in the Book of Proverbs is the invitation to follow the
Way of Wisdom, thus finding true life, and admonition to avoid the path of
foolishness, which leads to destruction and to death. Lady Wisdom as it were,
(Sophia, the Hebrew word – somewhat akin to logos, the Greek word – that
personification of wisdom and order and principle in the whole cosmic order).
Lady Wisdom invites us to choose wisely, to live well, in order to find life.
As we can only scratch the surface of this book this morning, let me simply give
you some of the fundamental assumptions of wisdom. It will not be exhaustive,
but I think it will at least be enough to perhaps whet your appetite and give you a
modest introduction to the contents of this literature, and specifically this
particular book.
The first thing that I would reiterate again is that in wisdom literature there is an
affirmation of life. The toast with a glass of wine in the Jewish society, "L'
Chaim," “To life”, is a hallmark of Jewish culture, of a Jewish perspective on
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Richard A. Rhem

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human existence. There is something wonderful in Jewish society—they celebrate
life in a marvelous manner. Rabbi Harold Kushner, who has earlier written some
books, last year published a book entitled "To Life," which is a marvelous survey
of Jewish faith and life and community, in which he points out that that is the
hallmark of Jewish existence . . . "to life" . . .the affirmation of life, a strong
positive regard for life, a valuing of life. It is definitely a central theme in the
wisdom literature. Walter Brueggemann has written a book about the wisdom
literature, which he has entitled "In Man We Trust," that is a reflection of this
basic premise, that life and the human person are created good.
The Book of Proverbs and all of wisdom literature was an attempt to gain
knowledge in order to have mastery of life. To have mastery of life here and now
means we should enter fully into it. We should wring the best out of it. We should
live with joy and with delight, and we should exploit all the possibilities that are
ours in a creation that God called into being and said, "It is very good." The Jew
says enter all of it fully, enjoy it fully, delight in it before the face of God. Laced
through the Book of Proverbs you will read that the fear of the Lord is the
beginning of wisdom – fear in the sense of reverence and awe, living before the
face of God, conscious that one lives before the face of God, but lived with zest,
for life is God's gift.
We need to hear that, particularly those of us who come as a part of the Christian
tradition, both Catholic and Protestant, and particularly the western Latin
tradition out of which we have flowed, that is, the Protestant Reformation
tradition. In the Latin tradition, the central emphasis was not, as in Eastern
Orthodoxy, on resurrection and celebration, but rather on the cross, crucifixion,
sin and guilt. We have been nurtured in a rather dim view of the human
experiment. We have been given, I believe, a negative perspective on the human
person and on human experience. We are the inheritors of a few statements by
Paul that have been systematized and absolutized by Augustine and by Luther
and Calvin. We are the children of a doctrine of Original Sin. We believe in Total
Depravity, and as the psychologist Maslow says, "The human person will
generally live up to, or down to, the expectations that are held out for him or her."
Our view of human life and the human person has been a rather negative view.
We are suspicious of motives, of intentions, and rather negative on the human
scene as a whole. And, that's too bad.
We've lost something that was intrinsic to the tradition of Israel, and that was a
strong affirmation of life, of human life, of human existence. We could well go
back and embody some of that positive feeling about life here and now that was
their basic assumption, their affirmation of life.
I suppose somewhat of a corollary of that is, in the wisdom literature and in
Israel's tradition, the human person was viewed as capable and responsible –
capable and responsible of making decisions that would lead to life. It was part of
the tradition, not only of the priests and the prophets with whom we are familiar,
but also of the sages who reflected on life, who observed life carefully and
patiently, and who rendered wise counsel as to the path that led to life, a tradition

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that believed the human person was capable of deciding and responsible for those
decisions. That doesn't mean that they were naive about human nature, as
though the human person was entirely good, but neither would they agree with
Augustine and Luther and Calvin that human nature was basically evil. They
would rather say that the human person is made up of a little bit of both.
In fact I suspect that most of you would agree that we are . . . a little bit of both.
We are a mixed bag. There are times when you feel pretty good about something
that you did, and aren't there times when you despise yourself? Don't we know
about acts every day that are heroic, and don't we know of instances every day in
which the human person has been a scoundrel? Isn't there a constant
interweaving of both in the experience of all of us? So, in the wisdom literature it
was not naiveté that the human person was prone always to choose the right, but
the invitation was there and the person was understood as being capable of
making choices, and responsible for those choices, and reaping the consequences
of those choices be they the right choices or the wrong choices. The invitation was
there because the human person was viewed as capable and responsible for
deciding. Therefore, there was a responsibility placed on the person. No cheap
cop-out, "Well, I'm only human." You are human. Precisely the point. Therefore,
stand up and decide, for you have a choice to make, so choose life . . .avoid the
path of destruction . . . in the multitude of human decisions that you make every
day.
Now listen carefully to me, because this is where the rub comes. According to the
sages, the writers of the Wisdom literature, the choices are to be made on the
basis of the authority of human experience. That means that you can't open up
the book and find a text and find the answer to your dilemma. That means that
morality or ethical choice cannot be laid on us from beyond ourselves, from
another time. That means that there was a consistency between Proverbs and the
Book of Job when God in the whirlwind said, "Don't bother me with that stuff.
You can figure that out for yourselves. You've got minds. You've got experience.
Decide and choose wisely. Order your lives." All the proverbs and maxims and
aphorisms are the distillation of the wisdom that comes after years and years of
reflection, centuries and generations of reflection, pursuing that ultimate. But
there is no authoritarian rule to be laid on us from outside of us. We are called
upon to the careful observation, the living of life as it is and the making of
decisions accordingly in the midst of the concrete context of our everyday life.
"Well," you say, "What about the Ten Commandments, aren't those moral
absolutes which can be laid on us eternally?" No! (Pause . . .) Nobody walked out
yet? (Laughter) What are the Ten Commandments then? They are universal
principles coming out of Israel that have been proven in the test of time. They are
reflective of, for example, the Code of Hammurabi, that predated them. They are
reflective of Mid-eastern culture and the peoples that surrounded them. They are
the best wisdom possible for a fulfilled, successful human life, and the possibility
of human community and society in that day, and maybe in ours. But those
moral absolutes didn't drop out of heaven. There were no tablets that were
penetrated by a divine finger. They were the best wisdom that could be distilled

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out of the ongoing human drama by some of the best possible people who
realized they were living with fear and trembling before the face of God. So it is
with every decision that we have to make in the living of our lives. You can't go to
a book. That's a cop-out. You can't ask a priest. That's a cop-out. You can't ask the
Church. That's a cop-out. That's authoritarianism.
People like authoritarianism, really, even though in the eighteenth century we
threw off all authoritarianisms. The human bud started to flower in the fifteenth
century, in the Renaissance. Then the Reformation came along as an aspect of
that, but that shut down the blossoming of the human spirit with one more
authoritarian mode. Finally in the eighteenth century, the Age of Reason,
Enlightenment, the human person said, "No" to the church, "No" to the Bible,
"No" to the divine right of kings, "No" to every authority—the emancipation of the
human person.
Well, pendulums swing too far. The enlightenment for all that it has given us has
been found wanting in that to make human rationality the limit of reality is to
truncate the Mystery of Life. So now we are in the Post-Modern Age as some
would say. But what in a Post-Modern Age we must never do is to go back and
put our necks under the yolk of some new authoritarian control.
Now, what does this mean for the decisions that face us as a society and as
human persons? Well, it means that fundamentalism is a dead end street,
whether it be Christian or Jewish or Islamic. In a hinge time in history, when the
old ways have been shown to come up short and the new ways are not yet clear,
people get very fearful, they get very insecure. In fact it's a good time for the
Church, because people who are fearful come to church seeking answers, wanting
a priest, wanting someone, some prophet to say it clearly. Make it simple. Make it
burn. Answer these quandaries for me. Give me some ground to stand on. The
Church is all too happy to beckon those who would come to find in it a crutch in
order to avoid having to stand up and be an adult and make mature decisions in
this world where it is so ambiguous and hard to decide.
But fundamentalism is not the answer. It is simply the reiteration of yesterday's
answers to today's questions. You cannot go home. You cannot go back. When it
seems that the tide of society is moving back, you can be assured that it is a
reactionary movement that will explode in ever greater force one of these days.
The Church ought not to be pandering to people's weaknesses. What we need to
do is to call people, as the wisdom literature did, as the sages did, to be adult, to
be mature, to look at the evidence, to live with observation and discernment, and
to make decisions that lead to life.
Let me be concrete for just a moment. The Pope says, for example, regarding
women in ministry, that he has no right to make a decision, that women cannot
be ordained to priesthood because Jesus chose men. That, if the Holy Father will
forgive me, is ridiculous. Jesus did not choose any women to be his disciples in
that age, in that culture, for it would not have been tolerated. But it would not
have been tolerated in that patriarchal age because women were devalued.
Women were understood to be second class citizens, less capable, less gifted. Now

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in the movement of culture, if we really believe that women are equal human
beings, equally gifted, equally capable, then to perpetuate a decision out of the
past that was based on an understanding of women that we no longer hold, to
perpetuate that decision to the present when we understand something quite
differently, that is fundamentalism. That is blindness. That is oppression. And,
that cannot stand the light of day. You see, you can't have it both ways. To say, "I
refuse to ordain women to ministry," but equally value them is a contradiction.
They weren't ordained back then because they were not equally valued. Had they
been equally valued they could have been a part of it. If they are equally able to
serve, then they have every right to enter fully into Christian ministry.
Well, where else would you like to go? In the last two months in this congregation
I have dealt with families in the critical care unit, about Living Wills. If you
haven't gotten yours made out, I would suggest you do. We may think the cranky,
kinky Kevorkian is out in left field somewhere, but I'll tell you he is dealing with a
real life issue. To say that he is wrong, that human life is not at our disposal and
that it is something for God to decide is simply to cop out. The moment you
inoculate, the moment you are put on a respirator, the moment you give an
antibiotic you are playing God, you have taken responsibility. You have entered
into the life determining process. You have interrupted a natural course of
nature, and you can't stop. You can't stop simply because it is a situation of fear
and trembling. You are responsible, and God says, "For God's sake, stand up and
be an adult and make a decision." We must be responsible. We must choose the
ways that lead to life. We must discern. We must struggle. We must talk together.
We must dialogue. It's not clear. It's not simple. It's not black and white. These
are decisions that wrench us, but we are humans created in the image of God,
called to think . . . and to decide.
We could move to the question of human sexuality. Two or three years ago the
Presbyterians came out with a report finding that the Church ought to deal with
this fundamental issue in our human existence, given what we know today about
the human person. The report was defeated by the General Assembly by about
400 to 30, and I said in a sermon at that time that I would have been on the
minority side. I think we lost a family that day. But I'll say it again. The Lutherans
didn't do any better. They had a report this past year and it never even made it to
the Synod there was such an uproar. People don't want to talk about human
sexuality because it may tamper with the moral absolutes. That's ridiculous. The
moral absolutes arose in a concrete context where people struggled together to
find the way of life. To take yesterday's answers and absolutize them for today
apart from the concrete situation in which we live is to abdicate our responsibility
to be human beings to whom God gave minds and called us to think God's
thoughts after God. The Episcopalian head bishop, Browning, said to the House
of Bishops that, when they meet in September and present their paper on human
sexuality, they should just pass it without debate, because there are just so many
things that we don't know about and we are just going to disagree on, so let's not
get into a debate. Let's just pass it!" (Laughter)

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Abortion. People willing to kill in order to abort abortion. Convinced that they
know God's mind and God's will on that very difficult issue. The wisdom
literature would say that God is pro life, because God is pro choice.
God would expect us as responsible human beings to find our way in this maze in
which there is no simple answer to any one of these issues that I've raised. For if I
read the wisdom literature correctly, the one thing I may not do is try to find an
answer in a book, or in an institution, or in an authority figure. You and I live
before the face of God. We live in fear and trembling before the face of God,
believing that there is an order, that there is that which is true and good and
beautiful. But we'll never capture it absolutely . . . only tentatively, provisionally,
partially. And on the basis of that, we are called to decide and to act.
I can't coddle you, friends. This is not a place where you can run for refuge from
the tough decisions of the human story. If the Church could only be a place where
people, rather than being coddled in their infancy, would be called to maturity . . .
to seek wisdom . . . act wisely . . . find life.
God will not abandon us in the struggle, but neither will God write simple
answers in the sky. It's tough. It takes courage. But in the end that's what it is to
live as a human being before the face of God.

© Grand Valley State University

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