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&#13;
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&#13;
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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&#13;
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&#13;
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From the series: Credo
Acts 2:1-4; John 14:15-20 Text: John 14:17
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Pentecost, June 3, 2001
Transcription of the spoken sermon
On this Pentecost, I want to say that God is as intimate as your breathing; that is,
God is in you and you are in God, and that is good news. You don't have to look
elsewhere, "out there," "up there," you don't have to wonder. You can be assured God is in you and God will be with you always.
I don't watch television. I should, because it is a good connector to contemporary
culture and one who preaches as I do ought to get his nose out of the theology
books once in a while and see what people are thinking about. But, I understand
that the dramatic series, "West Wing," in its finale, had some serious theology
about it. Or, so the reporter in the Grand Rapids Press said in yesterday's edition,
and, as I read that, I recognized that I probably had missed something to which I
should have been attuned.
The "West Wing" drama series is a fictionalized White House setting with a
President, Jed Bartlett, who is apparently a very religious, deeply Christian man,
and he is having one of those days, one of those days which we all have once in a
while, although for a President, I suppose there are a few more dimensions to it.
Hostages have been taken at the embassy in Haiti, a tropical storm is bearing
down on Washington D.C., he's on his way to the funeral of his secretary who was
killed in an accident, hit by a drunken driver, he has just revealed that he has
Multiple Sclerosis after eight years of denying it. It's just not a good day for the
President. He goes to the National Cathedral for the funeral and after the funeral,
he asks that the doors be sealed because this man who was seriously Christian
has some things to say to God. He becomes very much like one of those Old
Testament prophets who rails against heaven. He cries out against God. All of
these actions that are going on, he says to God, "Are those the actions of a caring
God? Of a just God? Of a benevolent God? A wise God? Well, to hell with your
punishments! I've served you, I've proclaimed your word and done your work and
now to hell with your punishments, to hell with you!" He curses God.
Because it is the season's finale and that is not a nice way to end a season, the
secretary who has been killed appears in angelic form to say to him, "Come now.
© Grand Valley State University

�As Intimate as Breathing

Richard A. Rhem

Page 2

You know God doesn't cause cars to crash." And he begins to remember all the
work there is yet to be done and, like the Old Testament prophets, he gets up and
gets back at it. The journalist calls it "Serious Theology on Prime Time TV."
Well, true. The railing against God - as I said, that has good, particularly Old
Testament precedent. The shaking of the fist at heaven, the outpouring of an
anguished heart or an angry heart - who has not been there? Who has not done
it? And God can take it, as it were. I mean, it is not a problem with God, but it is a
way that we humans react in the midst of our misery and our tragedy. There
seems to be something almost endemic in us that, in the midst of that kind of
crisis, causes us to cry out, shake our fist at heaven, to plead, cajole, whatever.
And yet, that is an image of God that really won't wash anymore. Our knowledge
and our human experience today tell us that that ancient conception of a God
"out there" who is running the universe won't work anymore. I think the
emotional response probably written into our genetic code – probably out of the
early dawn of what it was to be human, confronted with the mysteries and the
tragedies that are a part of the human scene – still find utterance in that kind of
call and prime time TV 2001. And yet, I have to say that presentation on "West
Wing" is very much of the biblical view, isn't it? It is a supernaturalistic view of
things. There is this realm, this world, this universe, and there is another where
God dwells. There is the ongoing drama of nature and there is one above nature
who controls nature and intrudes into nature.
On this Pentecost Sunday we would have to say in the Gospel of John, Jesus is
the word made flesh who comes from the father and who returns to the father
and who promises, "I will not leave you orphaned, I will come to you, I will send
another advocate or spirit to be with you."
So, "West Wing" is not only consonant with something that is intuitive in the
human being, but also reflected in the biblical story. Too bad we can't believe it
anymore. Because it is really counter to everything we know about the way things
work, about our world, the cosmic drama, about the human being.
There was something comforting about it, something "up there" in control.
Somebody pulling the strings, working the gears, interrupting the process on
occasion. But, I suppose the angel visitant at the end of the drama on "West
Wing" which not only gave the season finale a softer touch and a bit of hope, a
little sentimentalism and a little romanticism (don't we all love angels?) was also
an admission, once we think about it, we know better. God doesn't cause cars to
crash. We're on our own.
There was a time, because I was nurtured in that biblical story, as were all of you,
when I thought in terms of a natural realm and a supernatural realm, but I know
now that that just doesn't work, that the God, whatever God may be, will be
experienced and known in that total phenomenon of which we are a part called
nature. And in terms of that ancient cosmology, I now must move to that which

© Grand Valley State University

�As Intimate as Breathing

Richard A. Rhem

Page 3

we understand, and that is that there was a moment, some 15 billion years ago
when all of matter and energy was concentrated into one infinitely small point. I
can't understand that. I'm only telling you what I have heard. But, I think that is
the best scientific understanding of things today, that everything that is, this total
universal system, all of the galaxies, all of the stars and the planets, the earth, the
trees, the oceans, the mountains, and you and I are all the consequence of that
which was all in a point in a moment. And that explosion in that infinite time past
is still expanding so that this drama of which we are a part is underway. Someone
has said if you would compress those 15 billion years into one year, the
appearance of the human being would be in the last minute or two. I can't take
that in. But, when I think about God in cosmos, God and human being, then it
seems to me that that scientific picture is a picture which would indicate that the
whole of reality must somehow or other be permeated by that divine presence,
that sacred, that holy, call it God if you will. Not out beyond it somewhere, but
within it. God as intimate as breathing.
Even though the Bible is solidly supernatural and the day of Pentecost is an
invasion from beyond, nonetheless, there are little hints in the biblical story itself.
For the word becomes flesh and dwells among us so that God is in the human
celebrated at Christmas. And Pentecost is a celebration of the presence of the
Spirit of God and the breath of God within us, and John's Gospel you well know,
"I am in the father and the father in me, and you in me." How do you
intellectually understand that mysterious language? Isn't it a stammering attempt
to hint at the fact that God is not "out there," but in here?
You know, Graduates, if I were in your spot, if I had your youthful energy, your
razor- sharp minds and all of your years, you know what I'd do? I wouldn't go to
seminary. There is hardly a seminary alive that isn't still teaching that old
biblical, supernaturalistic understanding of God. If I were you and I wanted to
pursue God passionately, I would become an astronomer, a physicist. I'd study
cosmology, because for years I have known and always said I should write a
dissertation on the fact, which can be traced, of a shift in cosmological
understanding, the nature of the universe. A shift there is reflected eventually in a
shift in theological understanding. It can be traced down through the eons of the
Christian story - change the conception of the universe, of the cosmos, of nature,
and eventually, well, it takes the Church a long time, but eventually what we come
to know impacts how we image what we believe.
And so, let me tell you the good news - God is not against you. And to be spiritual
is not to swim against the tide. But, rather, it is to move with the grain of the
universe, for what is coming to expression, what is emerging in this drama of
billions of years is Spirit. Think of it. An explosion 15 billion years ago, the
cooling of that soupy chaos, the coming into formation of the stars and galaxies,
eventually life, conscious life, conscious life that - here we are, reflecting on it all!
It's amazing! How many generations before us could have some vista of 15 billion
years of a drama that is still occurring as we speak, and within us?

© Grand Valley State University

�As Intimate as Breathing

Richard A. Rhem

Page 4

And then, this conscious life developing a spiritual dimension, a dimension of
spirit, breath, which is the enlivening of the whole by the God who is not "out
there" somewhere grinding the gears of the universe, but the God who is to be
sensed in the stillness, in our very breathing. God present to us, in us. Thank
God.
Someone has said it so beautifully, speaking of you, "Offspring of the stars,
children of earth, we are great mothering nature's soul-space. Her heart and vocal
cords, and her willingness if we consent to it, to be spirited, to be the vessel of the
holy one."
God is not "out there." God is in here, and you are a vessel of the holy one, full of
spirit and our task together is to make this world civil, decent, full of love and
grace. God, as intimate as breathing.

© Grand Valley State University

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                    <text>As One Without Authority
Article by
Richard A. Rhem
Minister of Preaching and Theological Inquiry
Christ Community Church
Spring Lake, Michigan
Published in
Free Spirit
A Quarterly Publication of Fountain Street Church,
Grand Rapids, Michigan
Summer 2001
During a brief stint when I taught Homiletics, I gathered a number of books on
the art of preaching, one of which had a title which struck me and has always
remained with me - As One Without Authority. It was authored by Fred
Craddock, perhaps the premier professor of preaching in the country for over
three decades. The title registered so deeply with me because it was the most
concise and profound description of the preacher I had ever encountered. First
published in 1971, the book was Craddock's response to the “crisis of preaching”
which was being widely discussed at the time. Preaching had been receiving very
negative press, the whole discipline called in question, and there was
experimentation in alternatives to the traditional sermon.
In the wake of the tumultuous sixties and the challenge to all of society's
structures and institutions, including the church, there was serious doubt as to
the viability of the church in general and especially the sermon as an effective
instrument of communication in particular. Craddock addressed the issue head
on, acknowledging the legitimacy of much of the criticism of traditional
preaching, but affirming his continuing confidence in the place and power of the
spoken word.
But the only hope for preaching in the present historical context was for the
preacher to recognize that he or she was “as one without authority.” Of course,
this had been true since the rise of the Modern age, especially in the wake of the
Enlightenment, and classical Liberalism of the nineteenth century was an
attempt to accommodate the Christian faith tradition to the knowledge of the
modern world. The Liberal movement was a recognition of the loss of all forms of
authoritarianism - of tradition in Eastern orthodoxy, of the church in Roman
Catholicism, and the Bible in Protestantism. Still, in large measure, these
respective confessional traditions managed to ward off the acids of modernity
and operate as though the traditional sources of authority remained in place.

© Grand Valley State University

	&#13;  

�As One Without Authority

Richard A. Rhem

Page 2	&#13;  

That was my experience. Graduating from seminary in 1960 and assuming my
first pastorate in Spring Lake in the congregation I now serve (although after four
years I left for a period of seven years, returning in 1971), I came armed with “the
authoritative Word of God.” The Bible, inspired by the Holy Spirit, was inerrant
and infallible. The preacher's authority lay in the faithful exposition of the biblical
text. Even though serious biblical criticism had been around since the late
eighteenth century, it was not seriously engaged in the conservative evangelical
tradition.
But, after seven years of pastoral experience and preaching, I found my
authoritarian foundation crumbling. As I became aware of a critical approach to
scripture, it was no longer possible for me simply to assert, “The Bible says ....” I
had to begin again. I needed a new foundation if I were to continue in a preaching
ministry. A European pilgrimage that lasted for four years was not simply a quest
for an academic degree, but an existential quest for a religious faith I could
believe in with intellectual integrity and preach with authenticity. My search and
research were intensive - and the quest continues, but of this I became convinced
- there is no authoritarian claim that can ground authentic religious experience,
whether the claim be grounded in tradition, church or scripture. The witness to
religious experience - in my case, the witness of the preacher, is precisely that - it
is witness. One stands within a valued tradition, the tradition is embodied in a
community, and the community has a founding story which is the font of the
tradition. One may believe the founding vision or event was the revelation, the
manifestation, of the Sacred, of the Mystery that grounds Reality, but the
expression that gives witness to the vision or that relates the event is human
expression. All of the great religious traditions are human, imaginative constructs
issuing from the founding experience. Someone has written that all of our present
religions are the ossified remains of past prophetic and ecstatic visions.
This being the case, one who preaches does so as "one without authority" - one
witnesses to that of which one is convinced is good and true and beautiful in
order to challenge, inspire, encourage, and comfort those who constitute the
community. The preacher knows the tradition through long study and experience
and seeks to understand the wisdom and insight that have come to expression in
the tradition. And one must know one's own world, as well, having a sensitivity to
present human experience, an awareness of what is playing upon one's
contemporaries. Only then is one ready to address the community gathered in
worship hoping to hear some word that will illumine the human situation.
That word must come with authority, but without authoritarian claim. Dietrich
Bonhoeffer described the difference thus:
Someone can only speak to me with authority if a word from the deepest
knowledge of my humanity encounters me here and now in all my reality;
any other word is impotent. The word of the Church to the world must
therefore encounter the world in all its present reality from the deepest

© Grand Valley State University

�As One Without Authority

Richard A. Rhem

Page 3	&#13;  

knowledge of the world, if it is to be authoritative. The Church must be
able to say the Word of God, the word of authority, here and now, in the
most concrete way possible, from knowledge of the situation.
One can see the distinction between authority and authoritarian claim in the
comment in the Gospel of Matthew at the conclusion of the Sermon on the
Mount:
Now when Jesus had finished saying these things, the crowds were
astounded at his teaching, for he taught them as one having authority, and
not as their scribes.
The scribes represented the professional religious leadership, guardians of the
tradition, whose office had authority, who operated within the established
structures of an official religious institution. They made authoritarian claims, but
something about Jesus' teaching outside the authorized system carried its own
intrinsic authority - Jesus spoke to people and the word found resonance within
them because he touched the vital nerve of their present existence. He pierced
through to their soul; though he was one without authority, the integrity and
authenticity of his word carried weight.
Religion in general and Christianity in particular have been marked by
authoritarian claims and have sought to control the people. Dostoevsky has the
Grand Inquisitor in The Brothers Karamazov rail at Jesus,
Thou didst desire man's free love, that he should follow thee freely,... there
are three powers, three powers alone, able to conquer and to hold captive
for ever the conscience of these impotent rebels for their happiness - those
forces are miracle, mystery and authority. Thou hast rejected all three and
hast set the example for doing so.
Authority in the sense of an authoritarian claim has marked much of the story of
the Church, but its day is past and, where it still exists and even seems to thrive, it
is the shrill last gasp of a dying enterprise. What is true for the preacher who is as
one without authority is true for all areas of religious leadership if we are seeking
a spiritual religious experience, or a religion of Spirit.
After some fifteen billion years this amazing cosmic drama on whose stage we
have appeared relatively so recently has seen the emergence of Spirit. Whether
one would speak of purpose and intentionality or prefer, rather, simply to stand
in awed awareness at the creative process and revel in the mystery and miracle of
the gift of life and of consciousness that enables one to contemplate the wonder of
it all and be grateful, the fact is we know of a spiritual dimension as part of our
human existence. And where there is Spirit, there is freedom. Where there is
Spirit, there is non-coercion. Where there is Spirit, there is no authoritarian
claim.

© Grand Valley State University

�As One Without Authority

Richard A. Rhem

Page 4	&#13;  

For the preacher, for the religious leader, for the whole enterprise of the Spirit,
one must be as one without authority. In the Spirit, one bears witness to one's
truth and it will find resonance or not; one offers a vision or a dream and it is
embraced or not; to enforce one's word or demand adherence to one's plan can
occur only in the absence of the Spirit.
One will see it or not, understand it or not, offer allegiance or not. The Spirit's
word and way must be embraced freely, affirmation being elicited without threat
or coercion, for the Spirit has no power, is completely vulnerable - helpless unless
one sees and freely follows. The Spirit is as one without authority and all that is
spiritual is defenseless against contradiction.
Spirit needs form and too often form is the death of Spirit. The institutionalizing
of the Spirit in structures necessitates order and power and thus the dilemma and
the question whether a spiritual institution is possible. The greater the success in
terms of numbers, facilities, and staff, the greater the threat to the Spirit. The
larger the program, the greater the need for large budgets and administrative
oversight. Strategies for success seldom begin with the imperative to guard and
protect the fragile and vulnerable Spirit.
Yet, just as from matter has arisen Spirit embodied in the human, so the human
needs community as the embodiment of Spirit. There is no other way. But, let the
one who would address a word to such a community and one who would lead
such a community recognize that such a one will always be as one without
authority.
That strong and vibrant religious institutions are possible is without question.
History is replete with examples of dominating, controlling institutional religions
ascribing their prosperity and power to the blessing of God. Triumphalism and
arrogant assertion of divinely vested authoritarian rule have been ever present in
the annals of religious history. Whitehead, in his Process and Reality writes,
When the Western world accepted Christianity, Caesar conquered ... The
brief Galilean vision of humility flickered throughout the ages, uncertainly
... The Church gave unto God the attributes which belonged exclusively to
Caesar.
Speaking of the Galilean origin of Christianity, Whitehead claims,
It does not emphasize the ruling Caesar, or the ruthless morality, or the
unmoved mover. It dwells upon the tender elements in the world, which
slowly and in quietness operate by love; and it finds purpose in the present
immediacy of a Kingdom not of this world. Love neither rules, nor is it
unmoved; also it is a little oblivious as to morals. It does not look to the
future, for it finds its own reward in the immediate present. (pp. 519f)

© Grand Valley State University

�As One Without Authority

Richard A. Rhem

Page 5	&#13;  

Surveying the religious landscape, one wonders if the fragile flower of the Spirit
can survive, whether there will be eyes to see and ears to hear that truth that
comes to expression without authority.

© Grand Valley State University

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