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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection (RHC-144)&lt;/a&gt;</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection (RHC-144)&lt;/a&gt;</text>
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&#13;
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&#13;
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                    <text>Advent Prayer
Richard A. Rhem
Advent, 2004

	&#13;  

Let	&#13;  us	&#13;  become	&#13;  fully	&#13;  conscious	&#13;  in	&#13;  these	&#13;  moments	&#13;  of	&#13;  prayer	&#13;  –	&#13;  
with	&#13;  eyes	&#13;  wide	&#13;  open	&#13;  
taking	&#13;  in	&#13;  the	&#13;  beauty	&#13;  of	&#13;  this	&#13;  setting,	&#13;  
or	&#13;  with	&#13;  eyes	&#13;  gently	&#13;  closed,	&#13;  
the	&#13;  better	&#13;  to	&#13;  bring	&#13;  focus	&#13;  to	&#13;  our	&#13;  consciousness,	&#13;  –	&#13;  
in	&#13;  awareness	&#13;  of	&#13;  that	&#13;  Holy	&#13;  Presence	&#13;  	&#13;  
that	&#13;  surrounds	&#13;  us,	&#13;  pervades	&#13;  our	&#13;  consciousness,	&#13;  
provides	&#13;  the	&#13;  ground	&#13;  of	&#13;  our	&#13;  existence.	&#13;  
	&#13;  
In	&#13;  the	&#13;  presence	&#13;  of	&#13;  the	&#13;  Face	&#13;  of	&#13;  Mystery,	&#13;  
we	&#13;  contemplate	&#13;  our	&#13;  world.	&#13;  
It	&#13;  is	&#13;  so	&#13;  difficult	&#13;  to	&#13;  carve	&#13;  out	&#13;  a	&#13;  space	&#13;  simply	&#13;  to	&#13;  be;	&#13;  
caught	&#13;  up	&#13;  in	&#13;  culture’s	&#13;  grip,	&#13;  
we	&#13;  are	&#13;  brainwashed	&#13;  –	&#13;  
saturated	&#13;  with	&#13;  statistics	&#13;  of	&#13;  retail	&#13;  sales,	&#13;  
as	&#13;  though	&#13;  our	&#13;  salvation	&#13;  lie	&#13;  in	&#13;  conspicuous	&#13;  consumption;	&#13;  
saddened,	&#13;  indeed	&#13;  horrified,	&#13;  at	&#13;  evidences	&#13;  of	&#13;  alienation	&#13;  and	&#13;  brokenness	&#13;  
that	&#13;  are	&#13;  called	&#13;  daily	&#13;  to	&#13;  our	&#13;  attention,	&#13;  
that	&#13;  rage	&#13;  and	&#13;  hate	&#13;  explode	&#13;  in	&#13;  violence	&#13;  and	&#13;  death.	&#13;  
Expectant,	&#13;  not	&#13;  of	&#13;  the	&#13;  coming	&#13;  of	&#13;  the	&#13;  Prince	&#13;  of	&#13;  Peace,	&#13;  
but	&#13;  of	&#13;  further	&#13;  evidence	&#13;  of	&#13;  the	&#13;  folly	&#13;  of	&#13;  war	&#13;  
and	&#13;  the	&#13;  tragedy	&#13;  it	&#13;  brings.	&#13;  
	&#13;  
Advent	&#13;  –	&#13;  Coming	&#13;  –	&#13;  
What	&#13;  is	&#13;  coming?	&#13;  
Who	&#13;  is	&#13;  coming?	&#13;  
Where	&#13;  is	&#13;  it	&#13;  all	&#13;  leading?	&#13;  Where	&#13;  are	&#13;  we	&#13;  going?	&#13;  
What	&#13;  in	&#13;  the	&#13;  world	&#13;  is	&#13;  happening?	&#13;  
	&#13;  
O	&#13;  God,	&#13;  we	&#13;  feel	&#13;  with	&#13;  the	&#13;  poet	&#13;  –	&#13;  
Nothing	&#13;  can	&#13;  save	&#13;  us	&#13;  that	&#13;  is	&#13;  possible,	&#13;  
We	&#13;  who	&#13;  must	&#13;  die	&#13;  demand	&#13;  a	&#13;  miracle.	&#13;  
	&#13;  
A	&#13;  miracle	&#13;  –	&#13;  
not	&#13;  halting	&#13;  the	&#13;  planet	&#13;  in	&#13;  its	&#13;  orbit,	&#13;  
not	&#13;  casting	&#13;  a	&#13;  mountain	&#13;  into	&#13;  the	&#13;  sea.	&#13;  
No,	&#13;  a	&#13;  miracle	&#13;  of	&#13;  love	&#13;  and	&#13;  grace,	&#13;  
© Grand Valley State University

	&#13;  

�Advent 2004 Prayer

Richard A. Rhem

Page 2	&#13;  

a	&#13;  miracle	&#13;  of	&#13;  human	&#13;  transformation,	&#13;  
a	&#13;  miracle	&#13;  of	&#13;  faith	&#13;  and	&#13;  hope	&#13;  and	&#13;  love,	&#13;  enabling	&#13;  us	&#13;  to	&#13;  believe,	&#13;  
to	&#13;  believe	&#13;  the	&#13;  darkness	&#13;  will	&#13;  never	&#13;  overcome	&#13;  the	&#13;  light,	&#13;  
to	&#13;  believe	&#13;  blind	&#13;  power	&#13;  cannot	&#13;  finally	&#13;  prevail,	&#13;  
to	&#13;  believe	&#13;  truth	&#13;  and	&#13;  goodness	&#13;  and	&#13;  beauty	&#13;  will	&#13;  never	&#13;  be	&#13;  finally	&#13;  defeated.	&#13;  
	&#13;  
A	&#13;  miracle–	&#13;  
a	&#13;  miracle	&#13;  of	&#13;  transformation	&#13;  of	&#13;  consciousness,	&#13;  
not	&#13;  waiting	&#13;  for	&#13;  some	&#13;  divine	&#13;  intervention	&#13;  to	&#13;  make	&#13;  things	&#13;  right	&#13;  
as	&#13;  we	&#13;  stand	&#13;  passively	&#13;  by.	&#13;  
	&#13;  
O	&#13;  God,	&#13;  
let	&#13;  the	&#13;  miracle	&#13;  be	&#13;  our	&#13;  recognition	&#13;  that	&#13;  
we	&#13;  are	&#13;  the	&#13;  Body	&#13;  of	&#13;  Christ,	&#13;  
we	&#13;  are	&#13;  the	&#13;  embodiment	&#13;  of	&#13;  love,	&#13;  
we	&#13;  are	&#13;  the	&#13;  agency	&#13;  of	&#13;  Grace.	&#13;  	&#13;  
It	&#13;  is	&#13;  in	&#13;  our	&#13;  face	&#13;  that	&#13;  another	&#13;  way	&#13;  of	&#13;  being	&#13;  must	&#13;  be	&#13;  mirrored	&#13;  –	&#13;  
our	&#13;  flesh	&#13;  must	&#13;  reflect	&#13;  the	&#13;  Divine	&#13;  Intention.	&#13;  
	&#13;  
Once	&#13;  upon	&#13;  a	&#13;  time	&#13;  it	&#13;  happened	&#13;  –	&#13;  
the	&#13;  Word	&#13;  became	&#13;  flesh,	&#13;  
the	&#13;  Word	&#13;  became	&#13;  human.	&#13;  
Encountering	&#13;  that	&#13;  one,	&#13;  the	&#13;  people	&#13;  cried,	&#13;  O	&#13;  God!	&#13;  
	&#13;  
We	&#13;  come	&#13;  now	&#13;  to	&#13;  this	&#13;  table	&#13;  –	&#13;  bread	&#13;  and	&#13;  cup.	&#13;  	&#13;  
body	&#13;  and	&#13;  blood	&#13;  –	&#13;  separated,	&#13;  
for	&#13;  it	&#13;  came	&#13;  to	&#13;  pass	&#13;  that	&#13;  that	&#13;  one	&#13;  was	&#13;  killed.	&#13;  
But,	&#13;  what	&#13;  he	&#13;  embodied	&#13;  could	&#13;  not	&#13;  be	&#13;  killed.	&#13;  
Tonight	&#13;  we	&#13;  remember	&#13;  –	&#13;  
we	&#13;  remember	&#13;  him	&#13;  and	&#13;  we	&#13;  take	&#13;  bread	&#13;  and	&#13;  cup	&#13;  in	&#13;  order,	&#13;  
in	&#13;  solidarity	&#13;  with	&#13;  him,	&#13;  to	&#13;  be	&#13;  as	&#13;  he	&#13;  was,	&#13;  	&#13;  
to	&#13;  be	&#13;  God	&#13;  in	&#13;  our	&#13;  human	&#13;  being,	&#13;  
to	&#13;  be	&#13;  Your	&#13;  presence	&#13;  to	&#13;  one	&#13;  another,	&#13;  	&#13;  
to	&#13;  all	&#13;  we	&#13;  meet,	&#13;  	&#13;  
to	&#13;  this	&#13;  world,	&#13;  	&#13;  
so	&#13;  perilous,	&#13;  so	&#13;  fascinating,	&#13;  so	&#13;  wonderful,	&#13;  so	&#13;  frightening,	&#13;  so	&#13;  beautiful.	&#13;  
	&#13;  
Ah,	&#13;  dear	&#13;  God,	&#13;  Mystery	&#13;  beyond	&#13;  our	&#13;  fathoming	&#13;  –	&#13;  
feed	&#13;  us	&#13;  that	&#13;  our	&#13;  touch	&#13;  may	&#13;  be	&#13;  the	&#13;  touch	&#13;  of	&#13;  your	&#13;  love,	&#13;  
our	&#13;  visage,	&#13;  the	&#13;  mirror	&#13;  of	&#13;  your	&#13;  grace,	&#13;  
our	&#13;  presence	&#13;  your	&#13;  presence	&#13;  here	&#13;  and	&#13;  now.	&#13;  
	&#13;  
Oh	&#13;  God,	&#13;  hear	&#13;  our	&#13;  prayer,	&#13;  through	&#13;  Jesus	&#13;  Christ	&#13;  our	&#13;  Lord.	&#13;  

© Grand Valley State University

�Advent 2004 Prayer

Richard A. Rhem

Page two

© Grand Valley State University

Page 3	&#13;  

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                    <text>Advent Eucharist Prayer 1994
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Advent, December 1994
Transcription of the prepared text

O God, beyond our fathoming –
eternal, infinite,
terms we use to describe what is indescribable,
to express what is inexpressible.
We bow in these moments
conscious that we are in the presence of Mystery,
a Mystery that embraces us
and will always defy our lust to define,
to reduce to manageable terms.
Yet you are a Mystery not all mysterious –
for, eternal though you be,
yet you have taken time for us.
In the beginning you stepped out of eternity’s depths
and called a world into being.
In the fullness of time
you spoke once more
and the Word that wrought our time
became flesh in our midst.
A human face gave shape to the glory of your being
and revealed you full of grace.
And in this Advent Season we celebrate a time
that is not yet, but surely will be –
an end time when your love will gather our tattered times
into the abyss of eternity,
bringing all your children home.
Eternal, you have taken time for us.
We are amazed.
© Grand Valley State University

	&#13;  

�Advent Eucharist Prayer 1994

Richard A. Rhem

Infinite God,
you are without form, limitless in your being.
How could we even begin to know you
if you had not appeared in the garments of our finitude –
indeed, in the concreteness of a child?
Standing on the threshold of another Christmas,
we are amazed again.
Who would have expected
that the Infinite would become finite;
that the eternal would become time-bound;
that the Creator would become creature;
indeed – that God should become human
so that one could write –
We declare to you what was from the beginning,
what we have heard,
what we have seen with our eyes,
what we have looked at and touched with our hands –
a child, a human person, a crucified one,
one whom death could not bind.
Infinite God – there you are enfleshed –
and we find it so, still:
in the flesh of another whom we touch –
a newborn’s vulnerability,
a restless youth full of potential,
an old Simeon or Zechariah, an Anna or Elizabeth,
wise with many Christmases,
now severely limited, vulnerable again
yet full of grace.
Ah, dear God, there you are
in the other, the flesh we touch –
the souls with whom we become one –
there you are embodied:
Grace become tangible,
Love concrete.
There you are.
Down through the centuries you have been known
by those who have sought you,
yearned for your grace –
embodied in the flesh of your people.
You have given signs of your presence.

© Grand Valley State University

Page 2	&#13;  

�Advent Eucharist Prayer 1994

Richard A. Rhem

A loaf broken, a chalice of wine –
the stuff of creation: grain from the field, fruit of the vine,
these you have impregnated with your life
in order that your people might remember
and find hope renewed.
Eternal God, be known to us at this time.
Infinite God, make your presence tangible
in these common elements.
Breathe through bread and wine –
inspirit them
that we might be inspirited
as we take them,
remembering, hoping
knowing in awesome ecstasy
a timeless moment,
an Infinite Grace.
And then, Spirit of God, enliven us
so that we may know the joy of which angels sang
as never before.
Hear our prayers
through Jesus Christ our Lord.
	&#13;  

© Grand Valley State University

Page 3	&#13;  

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                    <text>Advent Hope: Jesus Will Bring Us All Together Again
Text: I Thessalonians 4: 14; 5: 9-10
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Advent II, December 7, 1986
Transcription of the spoken sermon
My soul doth magnify the, Lord.
Our Advent hope is that deep assurance in our heart that Jesus Christ will bring
us all together again. The biblical word is clear that our hope is sure, that we shall
be redeemed, not only in this our present life, but through death into life eternal.
We shall be together with the Lord. Not only together with the Lord, one to one,
but all together, all together with the Lord – all together in the brightness of His
eternal presence. That is the Christian hope; that is the Advent hope.
Paul brings together very intimately the relationship of the coming again of Jesus
and the realization of that final hope of the Christian Church. In this Letter to the
Thessalonians, which was perhaps the earliest letter that we have from Paul, we
have him dealing to a great extent with the coming again of Jesus. Paul must have
gone through that ancient world with such passion and intensity focused on the
event of Jesus, his life, his death, his resurrection, and his coming again, that he
put his hearers on tinder hooks, as it were. He got his congregation to sit on the
edge of their seats, to catch their breath, and to study the skies to wait for a rift in
the clouds and the appearance of Jesus Christ. We know that, after writing this
first letter, which must have reflected what he had preached to them, he had to
write them a second letter which said to them, "Now wait a minute. It's good to
get excited about these things, but a real part of life is also business as usual. So,
don't quit your jobs, don't file for your Social Security, don't collect your pensions
yet, don't take that world cruise on your life insurance. Keep working and waiting
and watching and be alert. Jesus is coming, but in the meantime, be responsible
and be active in your Christian life." He had to write to them to correct a sense of
expectancy that was causing them to let go in the immediate expectation of all of
this to happen.
Paul didn't know what was going to happen, and he didn't know when it was
going to happen - he simply believed that something would happen that would
involve the appearance of Jesus who had been here, crucified and risen, and
which would involve, as well, the summing up of all of history. We have to
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restructure what Paul said because we don't believe in the physical universe like
Paul understood it. Heaven was up, earth was in the middle, hell was down - a
three-story universe. The ups and downs of Paul are not the beyonds of the
physical universe as we know it. We know that Paul shared with the early Church
that sense of the imminent return of Jesus Christ, but we certainly cannot, after
2,000 years, continue to hold our breath. And it really doesn't work for us to try
to whip up some kind of emotion, to psych ourselves up so we can recapture that
sense of the imminent coming of Jesus.
I was reflecting on that myself. The Advent season - I'm really thankful for the
return of the season. It becomes increasingly meaningful for me to celebrate this
season because I am confronted again these weeks with the cry, "Come, Lord
Jesus." And our prayer this morning said something to the effect that our hymn is
our prayer - "Come, thou long-expected Jesus." And yet, good friends, to be
honest, most of us live most of our days without really thinking very much about
that or anticipating that or praying for that, let alone longing for that. It was
different in the wake of the life and death and resurrection of Jesus. It was
different in that first century when Paul had a sense of all of this now coming to
its fruition, believing that the resurrection of all the saints would follow
immediately on the resurrection of Jesus. He spoke of the resurrection of Jesus as
the first fruits, and the first fruits are the first grain ripened of the harvest, but
the whole harvest follows immediately. And surely it would have boggled Paul's
mind if he would have had any sense that some 2,000 years later we would be
taking his word and looking for the same event.
The whole structure of the universe, the whole understanding of the scheme of
the time calendar of the events of the redemption, all of that needs to be
renegotiated. We really need not to stumble over the fact that Paul expected Jesus
immediately, and it's been 2,000 years, or that he expected him to come from
above, even though we know there is no above or below - all of that is structuring
and symbolism. The only kinds of tools and equipment that were available to
speak about these mysteries need to be retranslated and reinterpreted in our own
experience, and I don't really know how to do that.
It's not terribly important, if we continue to focus on the message and the essence
of the matter. Paul was saying to Christians at Thessalonica, "Jesus, who has
come, is coming again, and when he comes again, those whom you have loved
and lost a while, will be with him, and you will be joined with them and together
with him you will live in the brightness of his presence forever." That's the Advent
hope. That is that toward which Christian hope is focused.
The reason that Paul gave us the immediate paragraph of our scripture lesson is
that, when a loved one died before Jesus returned, there was a fear in the hearts
of family and friend that those who were dying were going to miss out. It was as
though you have to keep alive and breathing until he comes, or you'll miss the
grand event. Paul writes this in order to put those fears to rest.

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But we would not have you ignorant, brethren, concerning those who are
asleep, that you may not grieve as others do who have no hope.
(I Thessalonians 4:13)
The word for death there, sleep, was common usage. It was simply a euphemism.
It is interesting that Paul does use another word for Jesus' death when he says,
For since we believe that Jesus died and rose again, even so, through
Jesus, God will bring with him those who have fallen asleep.
(I Thessalonians 4:14)
as though what Jesus endured, which was real death, enduring all of the
consequence of all of the darkness of all of the ages, and that sense of
forsakenness which he went through - Jesus died so that we would not die, but
rather, fall asleep. And his point is simply this. I write in order that you won't be
ignorant of these things. Those who fall asleep before he comes will not be at any
disadvantage over against those who are alive and present when he appears. Paul
was simply saying that whether we are alive or whether we have died, there will
come a point sometime in the future when we will all be gathered into the
presence of the Lord. In the 10th verse of that fifth chapter, toward the end of the
passage we read,
He died for us so that we, awake or asleep, living or dead, might live in
company with him.
The Advent hope is that Jesus will bring us all together again. And so, in this
Advent Season, the second Sunday in Advent, let me set before you this biblical
truth, which I believe is the great source of our comfort, and let me say to you
that there is a communion of the saints with Jesus Christ which is not touched by
death. There is a communion of the saints with Jesus Christ that is not touched
by death.
Philosophers have studied the human situation, and some very profound and
reflective spirits have said that the whole question of death is in the depths of our
psyche, the ultimate question that we face. We all know that we will all die, and
we will all, at some time or other, experience the loss, the death, of one dear to us,
so death is a subject that is very urgent in the human experience. The Christian
Gospel has something to say about death. What it says about death is that it is not
very significant. I repeat, what it says about death is that death is not very
significant.
I've not faced death, and I run a certain risk in making a statement like that. I
remember when I was a student, I did a little meditation at a hymn sing after
church on Sunday night. Those were the days in which I had all the answers, and
didn't understand the questions. What they should have done for the good of the
church was lock me up for five or six years and let me steep a bit. But I made this
grand proclamation about death holding no fear for us, and I remember a very

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saintly Christian lady coming up to me at the seminary that next week and saying
to me, "My father was a godly man and he died a horrible death." That's all she
said. That's all she needed to say, because I may have been dumb, but I'm not
stupid. She said to me, "Be more sensitive when you talk about death." And so,
when I say to you that what the scriptures say about death is that it is not very
important, I say that knowing that I haven't faced death, knowing that some of
you have, and also knowing that I have buried a father and a mother who were
very dear, but both in their eighties after a full and rich life. With those
qualifications, let me say again that what the Christian Gospel says about death is
that it is not very important. Paul does admit that it is still the last enemy, but as I
have been reflecting on that in this Advent season once again, I am struck by the
Christian affirmation about the relativization of death.
There is a communion with Jesus Christ now and then, which is not affected by
our death, except that our death becomes the doorway through which we move
into a grander dimension of that communion. And we need to say that in our day
which has been blessed by medical science and by technological breakthroughs
that have enabled us to enhance life and, in many cases, prolong life. We need to
say that also in a day when keeping a body alive has become a task of heroic
dimensions. Death is not that important! And the prolongation of physical life in
this world is not that important. There is one thing that is preeminently
important, and that is that now I am in communion with God through Jesus
Christ, which binds me together with all brothers and sisters who are in Christ,
and which communion will not be touched but only enhanced as I move through
the portal of death. I want to say that with conviction and with some compassion,
even with some sensitivity.
The will to live is a God-given, wholesome, natural will and force. And the desire
to enhance human life and to prolong human life, I believe, is a proper response
to all that we know about the nature of life as it comes from the hand of God. But
I also believe that, in a world that has become an increasingly this-worldly, onelevel universe, materialistic in its goals and in its strivings, and so largely
disconnected from the spiritual reality which is the depth of our being - then I
need to say, also, that death is not very important! And that it is possible, by
laying hold of the comfort of the Gospel and the Advent hope of our Lord Jesus
Christ, to contemplate it with some equanimity and to face it with serenity.
If I stand at your bedside and you are terminally ill and you're afraid, I hope
you'll be able to share that with me, and that what I am saying this morning will
not add to fear or guilt because you may not be able to die easily, but nonetheless,
I have to say what I am saying this morning because it is the Christian Gospel and
it is true. When we lose someone we love, the loss is ours. When we are separated
from one who is dear, the pain is ours. And when we weep, we are in good
company because Jesus wept at the tomb of Lazarus, when he saw the pain that
death brings into the human scene. But finally if we hear the Gospel, death is not
that important. It is not that big a deal. Paul says that Jesus Christ died for us so

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that whether we sleep or wake, we may be in company with him. That means,
whether I am dead or alive, I am in communion with him; that means whether I
am dead or alive, I am alive forever more. That means that the depths of my
being is fully alive and fully in tune and in touch with the Creator and Redeemer
of my being, whether I am dead or alive in this present, physical, historical sense.
The communion of the saints in the ancient creed spoke about that fellowship
that transcends death and all ages and all places, and makes us one with all the
people of God who have ever lived, all together, in the presence of God.
I have been reading a good deal about the experiences of those who have had
these near-death experiences and even, frankly, some psychical material. It is
most fascinating, and I am convinced that I to this point in my life have been very
shortsighted, and have tapped only superficially the depth of the comfort of the
Gospel that promises to us a communion and a fellowship in the body and out of
the body. There is more to us than these corpuscles and molecules that make up
our physical existence. And Jesus Christ, who died and rose again, will bring us
together with him when all things come to their consummation, however that
happens, whenever that happens. There will be a summing up of all things, and
when it happens, maybe some will be alive, and most will have died, but it won't
make any difference, for that communion is untouched, real life is not touched by
the portals of death, which is as normal on that end as birth is on this end. This
old proving ground that we're engaged in now, this earthly pilgrimage, this veil of
tears, this life that some of the cynics have characterized as being "no exit," as a
bad joke - all of this life which we believe is that time in which our own being is
being refined and prepared for the eternal fellowship - this life will be swallowed
up in life that is Life, indeed. That's the Advent hope. And those we've loved and
lost awhile are close to us, and more available to us than I've ever dared to
believe.
I've been thinking of my own father and mother recently and I read of a great
Christian Scotsman, Ian McClaren, whose mother said to him, as she was dying,
"There'll not be a day that I won't think of you, nor an hour in which I won't pray
for you, and where I'm going, I'll know better what to pray for than ever before."
The communion of the saints. Why do we give up? Why do we bury someone and
consider that it's all over and it's done? Why do we look for our own death
sometimes with fear and trembling, when – if we really, really believed the
Gospel and believed the eternal God and the promises that in communion with
Him through Jesus Christ we have life in another dimension, which can only be
clarified and made more grand with that movement through the limitations of
time and space and bodily existence – moving through death to life, that is Life
indeed.
Our Advent hope is that Jesus will bring us all together again. Our Advent hope is
that nothing that is true or beautiful or good will fall away, that all of that will be
gathered together and refined into the perfect kingdom of God, which is the

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Richard A. Rhem

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complete rule of God in the totality of things. And one day we'll all be together in
the presence of the Lord. At the risk again of sounding superficial or naive, let me
say it to you again. Death is no big deal. For Jesus is our life, whether we sleep or
whether we're awake, now and forever. That is our Advent hope. Thank God he
has come! Thank God he will come! Thank God he is with us now!
Let us pray. O God, these are the things that we most deeply believe. Enable us to
lay hold of the Advent hope, and to live with the comfort of the Gospel, the
comfort of His coming, and give us the sense, O God, of a communion and a
fellowship that transcends every barrier, even death itself, making us one with all
who are yours in the fellowship of Your Kingdom. Through Jesus Christ, our
Lord, Amen.

© Grand Valley State University

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                    <text>Advent Prayer 2002
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Advent, December 2002
Transcription of the prepared text
In the serene beauty of this sacred space
let us be still, be attentive, fully conscious, fully aware –
aware of our lives in this world in crisis, in this season of holy symbol,
quite overwhelmed by frenetic activity.
Let us meditate on the wonder, miracle, joy and glory of life –
its mystery, its facile balance, our hopes, our dreams, our fears.
Let us be open to the Mystery of Being –
the Mystery we name God.
O God,
we confess that there is that within us
that wonders about the way you run the cosmos.
We would do it quite differently,
especially at those moments when things unravel,
when some crisis arises on the world scene,
when some evil is perpetrated, some injustice goes unrequited,
some tragedy so painful, some suffering so undeserved comes close to us.
We cry out but our voice is drowned out in the gale;
we try to keep hope alive, to keep trusting,
but the deep darkness leaves us numb.
We raise our voice if not our fist;
our “whys” pour forth in a torrent of anguish.
We would nominate for Supreme Ruler one who would unleash power,
destroy the wrong and establish the right.
We want a strong God because we feel so insecure, so frightened –
frightened that our health will fail,
frightened that a child will meet with an accident,
frightened that a loved one will be torn from us,
frightened that our dreams won’t come true…

© Grand Valley State University

	&#13;  

�Advent Prayer 2002

Richard A. Rhem

Then it is that we wish you were the Lord God Almighty,
in total control,
in complete charge of every detail of our lives
and we would appreciate some sign that you are there – in charge.
Yet, O God, we really know that is not the way it is –
no blinding power, no show of force.
We sing, “What child is this…”
and “Why lies he in such mean estate?”
The poet glimpsed your way –
“They all were looking for a King
To slay their foes and lift them high;
Thou cam’st, a little baby thing,
That made a woman cry.”
You are with us in weakness rather than power.
How strange that is –
unsettling, unsatisfying –
until we come to realize that
only thus are you with us with our freedom intact;
only thus can our humanity in your image be real.
Sometimes we forget that and think of the traditional God Almighty
out there – in charge.
Then, when you don’t move in with heavy hand and fix things,
we are troubled.
We are tempted to think you don’t care.
Or, we wonder if some guilt we carry blocks your rescuing effort.
Sometimes we even wonder if you are there at all;
if perhaps we are not simply alone in the universe.
But, then we hear the story again –
a child in a manger –
one whom multitudes followed,
alone praying in agony in a garden,
finally hanging on a Roman cross,
crying into the darkness, “My God, my God, why…”
Then, at least sometimes, a light breaks through –
the god of almighty power to rearrange the world
is not the God we can really believe in –
not power, but presence;
not coercion, but persuasion;
not control, but grace;
not guarantee, but vulnerability.

© Grand Valley State University

Page 2	&#13;  

�Advent Prayer 2002

Richard A. Rhem

Ah, dear God,
such is the mystery.
We never live easily with that;
we never really hear that word once for all;
we need to learn it again and again –
in our weakness, we cry.
In our weakness, our hearts are open;
in our weakness, grace happens
and you are God with us.
In a child,
in a crucified one –
there you are.
In the embrace of another’s wordless presence,
there you are.
Not power to crush our will,
but love that breaks our hearts of stone–
that is Christmas;
that is the final truth.
We can live with that;
with that we can live.
Hear our prayers, through Jesus Christ our Lord.
Amen.

© Grand Valley State University

Page 3	&#13;  

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Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
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Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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