767 24 26018 https://digitalcollections.library.gvsu.edu/files/original/3da42e40db011119c88cd9f2c256bc06.mp3 3ae2ec1de6b29dc4254513c3e48b23b0 https://digitalcollections.library.gvsu.edu/files/original/d46dcd58140ad682bd27813bbcaab207.pdf 3d60e7959b62e04bf93f9f443c72d12e PDF Text 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 © Grand Valley State University   �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 2   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. © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 3   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 © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 4   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 © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 5   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 © Grand Valley State University �Advent Hope: Jesus Will Bring Us All Together Richard A. Rhem Page 6   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 � 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 II Scripture Text I Thessalonians 4:14, 5:9, 10 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-0-19861207 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-07 Title A name given to the resource Advent Hope: Jesus Will Bring Us All Together Again 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 7, 1986 entitled "Advent Hope: Jesus Will Bring Us All Together Again", on the occasion of Advent II, at Christ Community Church, Spring Lake, MI. Scripture references: I Thessalonians 4:14, 5:9, 10. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Advent Communion of the Saints Eschatology Hope Presence of God https://digitalcollections.library.gvsu.edu/files/original/3beaea8e4177efca51fe3639d4e03cd7.mp3 a9b639ee202efa59b3154fd63d5dfc03 https://digitalcollections.library.gvsu.edu/files/original/a2b89b74740616688e08cc3d9836e321.pdf 8c031b1a084e9e240797f7a092ca06c1 PDF Text Text The Hopes and Fears of All the Years Text: Isaiah 7:14; Matthew 1:23 Richard A. Rhem Christ Community Church Spring Lake, Michigan Advent, December 14, 1986 Transcription of the spoken sermon …Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel. Isaiah 7:14 …his name shall be called Immanuel (which means God with us). Matthew 1:23 The great Boston preacher of the 19th Century, Phillips Brooks, wrote the carol, "O Little Town of Bethlehem," in 1868 for the children of his parish to sing in their Sunday School Christmas program. It has become a favorite. It was as I was reflecting on the course of the Christian era over centuries past that the phrase from Brooks' carol came to mind The hopes and fears of all the years are met in thee tonight. In that small Judean village a child was born and the carol's author sensed well the biblical witness regarding that birth; it was the pivot point of history. Hopes and fears - a rather good description of the alternating moods of our lives, our corporate existence in the community of nations, our family life, our individual lives. Living in hope of some desired event or resolution; living in fear of some dread result. The hopes and fears of all the years came to sharp focus in Bethlehem: The hope that life has purpose and meaning, that it is going somewhere, that our toil and tears, our suffering and sadness will not be to no avail, ending in emptiness or nothingness. Fearing that we may not hold on, that our best efforts and worst sins may end in a morass of meaninglessness. Tracing the history of Western Civilization from the sixth and seventh centuries to the present has been an interesting and helpful study. One cannot help but sense the ebb and flow of historical tides; one cannot help but realize how shortsighted we are in our quick reaction to events of the immediate present. No doubt © Grand Valley State University   �The Hopes and Fears of All the Years Richard A. Rhem Page 2   that is exaggerated in our day because of the instant news coverage of everything that happens around the globe. There is such a bombardment of facts and opinions fastened on the immediate that one gets a skewed sense of things. There is little historical perspective and sober reflection on the larger patterns of history. We get a sense of the super importance of the present and we are overly impressed with one moment on the canvas of history. We lose the sense of being linked in the larger chain of beings and we lose perspective on that which ultimately matters. NBC may be the first to scoop the events breaking in Washington, but they were not there in Bethlehem. If they had been, you can bet their camera would have been at Herod's court or Jerusalem and Tom Brokaw would probably have remained in Rome at the Imperial residence. Yet in the dark stillness of Bethlehem streets the hopes and fears of all the years were focused. It was not an easy world then. It was in quite as much turmoil then as now. That part of the world has been an open wound on the earth's surface for centuries. Rome was the occupying force. The period of history is part of the Pax Romana, the Roman peace; it was, however, a peace enforced by Roman legions, an enforced peace - certainly not the biblical shalom. Herod was the puppet ruler by the grace of Rome and he was jealous for his power and the perpetuation of his kingdom. Paranoia broke out with a vengeance following the visit of the Magi who spoke of the appearance of a star which foretold the birth of royalty. Male children two years and under were massacred by Herod's order just in case it might be true that one had been born who would lay claim to Herod's throne. Can you imagine the brutality of that world? Can you imagine the fears with which a mother raised a child in that time? Yet even in that brutal age with no press corps to keep a monarch honest, there were serious, reflective spirits who yearned for something better - hopes were present even in the world of pagan Rome. Hans Küng reports that In the year 42 or 41 before Jesus' birth, at the beginning of the fifteenth year of grievous civil war following on the murder of Caesar, the Roman poet Virgil in his famous Fourth Eclogue announced the birth of a world savior. Was this an expression of hope in Caesar's great nephew and adopted son, Octavius and his house? In any case, when Octavius finally returned to Rome in the year 29, as sole ruler, after the victory over Antony and Cleopatra, his first official act was to close the temple of Janus, the double-faced god of war. And "Augustus divi Felius" – "son of the divine one" (of Caesar elevated after his death to be a state god), translated in the Greek East as "Son of God" – did everything possible to realize the hopes nourished by Virgil of © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 3   the Utopia of an imminent reign of peace; Pax Romana, Pax Augusta, sealed with the consecration of the gigantic Ara Paces Augustae, the Augustan altar of peace, in the year 9 B.C.. In the same year (according to the famous inscription found in 1890 in Priene in Asia Minor and later elsewhere) the "gospel" (evangelion, "good news") of the birthday of the "Saviour" and "God" who had now appeared - Caesar Augustus - was proclaimed in the East to the whole world: the savior who had brought to the broken world new life, happiness, peace, fulfillment of ancestral hopes, salvation. (On Being a Christian, p. 438) Was not that ancient world as weary as our own of the interminable conflict, war, suffering and death that has been history's hallmark from the beginning? In Isaiah's time it was little different than our own. The Old Testament lesson reports the international crisis, the intrigue, the maneuvering for position that occurred in the Eighth Century B.C. The year was 734 B.C. On the world horizon, a great Empire was forming and its massive power was becoming a threat to all its neighboring peoples. That empire was Assyria, whose King was Tiglath-Pileser. The smaller neighboring peoples began to confer together. If they united, perhaps they could resist the Assyrian power. There was Syria whose capital was Damascus and whose King was Rezin. There was Israel, the Northern Kingdom, whose capital was Samaria and whose King was Pekah. They formed an alliance and urged their neighbor to the South, Judah, whose King was Ahaz, to join with them. But Ahaz was not ready to join. He, too, knew Assyria was growing in might and influence, but he feared that joining such an alliance would provoke the Assyrians and goad them into an attack. Thus, he rejected the offer of Israel and Syria who, in turn, felt they could ill afford to have their southern flank exposed and decided, consequently, that they would move forcibly against Judah and put a puppet king on the throne. They marched against Jerusalem and King Ahaz and his people tumbled. Jerusalem was besieged and Ahaz was terrified. It seemed he had but two options — yield and join the alliance against Assyria, or appeal directly to Tiglath-Pileser, the Assyrian King, which would make him a vassal of Assyria. A third option never occurred to him: to stand firm and trust God. That, however, was precisely the counsel of the prophet Isaiah. God's word through the prophet was: Be on your guard, keep calm; do not be frightened or unmanned by these two smoldering stumps of firewood… (Isaiah 7:4) © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 4   Although they were determined to bring Jerusalem to its knees, the prophet's word was clear: This shall not happen now, and never shall… Have firm faith, or you will not stand firm. (7:96). Ahaz was a practical man. Talk of standing firm and trusting God was foreign to him. He did not really want to hear Isaiah's word. And so God's word came a second time. This time Isaiah went a step further, offering a sign if the King desired. Ask the Lord your God for a sign, from lowest scheol or from highest heaven. (7:11) And the world lives under a cloud of fear, driven to the brink of hopelessness, yet always hoping, as well, that some conference or summit might yet produce peace on earth. Isaiah's word to Ahaz was trust God for, beyond Damascus and Samaria and Assyria, beyond the kings and rulers of the earth, the Sovereign of history is working His purposes out. And as a sign that that is indeed the case, a child will be born and named Immanuel. That sign was not lost on Matthew reporting the birth narrative of Jesus. In Matthew's narrative of the birth of Jesus, he cites this Isaiah passage, seeing the child Jesus as the ultimate expression of the truth that God is with us. After telling of Joseph's dream in which he was told of Mary's child, Matthew writes: All this happened in order to fulfill what the Lord declared through the prophet: The virgin will conceive and bear a son, and he shall be called Emmanuel, a name which means ‘God is with us.’ Isaiah's statement did not say anything about a virgin bearing a child. The Hebrew word for virgin was not used and the word used refers to a young woman of marriageable age. Matthew definitely uses the passage to support a virginal birth, but he adds that. It is not in Isaiah. It is not our purpose in this message to deal with the question of the Virgin Birth, but I only point out here that in the Old Testament context there is no reference to a virgin birth. The sign is a child of natural birth whose presence points to the presence of God; whose name says it: Immanuel, God with us. And this is important for Matthew, too. If you stop to think about it, Jesus was named Jesus, not Immanuel. Jesus means Saviour. His name was sign-ificant. But Matthew is not concerned that he was not specifically named Immanuel, but only that he be understood as being a sign of God's presence. © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 5   If a child born in Judah in the days of King Ahaz sign-ified God with us, then Matthew says the final and fullest sign of that truth has occurred in the birth of the child Jesus. Matthew wrote a Gospel. That is, Matthew wrote Good News. The Good News is that God is with his people. The Gospel is the story of God's action for his people in Jesus. The Gospel begins with his birth - Immanuel. The Gospel ends with Jesus' word, "I am with you always, to the end of time." That is no coincidence. Matthew brackets the good news with the fundamental truth of God's presence with his people. A child is born whose sign-ificance is "God is with us." The child grows, becomes a man, proclaims the Kingdom, is crucified, resurrected and leaves our spacetime world with the words his name sign-ified, "I am with you always." (Matt. 28:20). Ahaz was not interested. The fact was he did not believe in the preserving power of God. But he did not want to admit that and so he covered up his unbelief with a clever bit of false piety. He said, No, I will not put the Lord to the test by asking for a sign. (7:12) Isaiah was not fooled by this apparent piety about not putting God to the test. Rather, he was exasperated. He set the record straight: Listen, House of David, are you not content to wear out men’s patience? Must you also wear out the patience of my God? Therefore the Lord Himself shall give you a sign. (7: 13-14) And herewith comes the familiar promise associated so indelibly in our minds with the much later birth of Jesus. A young woman is with child, and she will bear a son and will call him Immanuel. (7:14b) In Hebrew that name means "God with us." Who bore the child and who the child was, we do not know. A Jewish tradition says the child was born to Ahaz's wife and was Hezekiah, Ahaz's son, who succeeded him. That, however, is not important. The point of the sign is simply this; a child would soon be born and before that child was weaned or in a period of two to three years, the Syrian and Israelite powers that were presently ringing Jerusalem would themselves be decimated and destroyed. Because of his lack of faith, Ahaz would not enjoy peace and prosperity, but at least at this juncture, Jerusalem and Judah would be spared. The hostile nations would come to misfortune. They need not be feared. © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 6   And every time Ahaz looked on the child he would be reminded that the God Who is for His people is the God Who is with His people. That is the Gospel; that is good news. Ahaz rejected the sign. He followed his own judgment, which was disastrous. He appealed to Tiglath-Pileser and the Assyrian King happily responded, moved in and reduced Judah to a vassal state. Isaiah denounced the action and predicted that Ahaz had opened the floodgates to an Assyrian takeover, which, indeed, he had. Such is the historical context in which Isaiah's word about the sign of a child whose name was Immanuel was spoken. We could change the names of the nations and the leaders and we might be reading the history of the late twentieth century. The Iranian Arms Deal has filled our news for a month now. Only short years after the devastation worked by the fundamentalist revolution in Iran, we are negotiating with Khomeini. Israel, whose existence is not granted by the Arab powers, becomes the middle man in a game of international intrigue that siphons off the profits of arms sale to an adversary to support a revolution in Central America. Our administration argues the necessity of such negotiation because Iran is so crucial in the larger chess game between the super powers whose nuclear arsenals are aimed at each other. We celebrate another Advent. We live in a world with good cause for fear - more cause than Ahaz or even Phillips Brooks dreamed of; we live in a world whose technology has been perfected to a point where we can explode this planet. Yet we are a people of hope. Our world has been the recipient of a sign, the sign of a child whose sign-ificance is "God with us." We live in hope because we trust in God. In God, not in Washington, or Moscow, or Geneva. We do not despise the efforts of world leaders; we rather encourage their efforts and pray for their success. Yet, we know the world has not changed much. Still pride of nation, lust for power, drivenness of ego despoils the world. No human solution will save us; we need the intervention of God. In the sign of a child we have the assurance of his presence with us. He has come to us; He will come to us in history's consummation; He is with us. How we wish God would mount a bulldozer and flatten every obstacle and remove every obstruction to his Kingdom purposes. But that is not his way. He comes with all the force of a hint, with rumor of angels, with the vulnerability of a child. © Grand Valley State University �The Hopes and Fears of All the Years Richard A. Rhem Page 7   It is Advent again. It is not easy to believe. Yet the choice confronts us: Will we live in hope, keeping the vision, or, in bleak despair? Will we give in to fear, to bitterness and cynicism? Advent is a season to lift up our eyes, to await with expectation the coming of the God Who came to us in a child and promises a day when every knee will bow and every tongue confess that the child has become the Lord, the Sovereign of Nations, the Prince of Peace. Emmanuel – God with us – the promise of God coming to us, the promise of a day when the Kingdom of this world will become the Kingdom of our God and of his Christ. Even so, come, Lord Jesus! © 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 III Scripture Text Isaiah 7: 14, Matthew 1:23 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-0-19861214 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-14 Title A name given to the resource The Hopes and Fears of All the Years 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 14, 1986 entitled "The Hopes and Fears of All the Years", on the occasion of Advent III, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 7: 14, Matthew 1:23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Advent Birth of Jesus History of Israel Hope Meaning Presence of God Prophet War https://digitalcollections.library.gvsu.edu/files/original/06f7ccf120d914d0e47752dd3e355644.mp3 6be2c5e04c4628fb9c8e6202e7499ef5 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 Isaiah 9:6, Luke 2:7, Mark 10:15 Location The location of the interview Christ Community Church, Spring Lake, MI References Henry Nouwen, Reaching Out, Out of Solitude 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-0-19861221 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-21 Title A name given to the resource The Child - A Sign of the Kingdom 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 21, 1986 entitled "The Child - A Sign of the Kingdom ", on the occasion of Advent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 9:6, Luke 2:7, Mark 10:15. 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/1b1ec3354e3a3a2cf443ae47924809a0.mp3 de66e831f2c87ff04086f82852345e91 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 I Scripture Text Luke 2:10 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-0-19861228 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-28 Title A name given to the resource Joy: As Far as the Curse is Found 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 28, 1986 entitled "Joy: As Far as the Curse is Found", on the occasion of Christmastide I, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 2:10. 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/c4cff612e54c93ba0711cdd172b303be.mp3 e561b4ff1b83fd14cfe09fd49b8114ea 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 New Years Eve Scripture Text Psalm 42:11, Romans 8:25 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-0-19861231 Date A point or period of time associated with an event in the lifecycle of the resource 1986-12-31 Title A name given to the resource Hope Beyond All Circumstance 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 31, 1986 entitled "Hope Beyond All Circumstance", on the occasion of New Years Eve, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 42:11, Romans 8:25. 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/cc683672d489b1d8a22bf5f74bd796e4.mp3 1ede0a2155f35506c45ab5e2ebce0b3f https://digitalcollections.library.gvsu.edu/files/original/b19cdda82c25c9e6be51e28fbffbea31.pdf 4d5272f8180d4b2f608406923ce18dcb PDF Text Text Loving is Living Without Fear Text: Luke 1:30; Matthew 1:20; Luke 2:10; I John 4:18 Richard A. Rhem Christ Community Church Spring Lake, Michigan January 4, 1987 Transcription of the spoken sermon ... Do not be afraid, Mary for you have found favor with God. Luke 1:30 ... Joseph ... do not be afraid to take Mary home with you as your wife... Matthew 1:20 And the angel said to them [the shepherds), "Be not afraid; for behold I bring you good news of a great joy ..." Luke. 2:10 There is no room for fear in love; perfect love banishes fear. I John 4:18 If we did a little word association game and we were looking for pairs of opposites, and I said "black," you would probably say, "white," and if I said "hot," you would say, "cold," and if I said "war," you'd say, "peace," and if I said "love," you'd say, "hate." And you would be wrong. Love and hate seem like a pair of opposites, but when you really stop to think about it, it's not really love and hate, but love and fear. That's an insight which has been brought to light by a psychiatrist named Gerald Jampolsky. He shared that on the Hour of Power, and it was an insight that Bob Schuller appreciated so much that he got to know Jerry Jampolsky and last year, in March, when we were on Maui at a theological conference with Bob Schuller, Jerry was there. I must say that he lives his creed. He's written a little book, Love Is Letting Go Of Fear. It's a simple book; it's almost a simplistic book. It has cartoon characters and bold-type declarations that one can memorize, but in spite of the fact that it seems like an elementary treatment, he does have hold of something, and there is a profound truth there. He has had, in his own experience, life transformation through the insight. On reflection, I got to thinking, "Well, Jerry, you're not so smart. The Apostle John in the First Century said that a long tine ago!" He said there's no room for fear in love. Perfect love banishes fear. And so, what has been rediscovered in our day is simply an old truth, and, as a matter of fact, it's at the very heart of the Gospel; it is at the very root of what God has done for us at Christmas in the incarnation of the Word, in © Grand Valley State University   �Loving is Living Without Fear Richard A. Rhem Page 2   the revelation of His glory in the face of Jesus Christ. The Christmas message, at its very core, says that loving is living without fear. Love and fear, according to John, are mutually exclusive. Love and fear cannot coexist in the same heart. Well, I suppose our hearts are always living in a balance of love and fear, but to the extent that we are loving, we are not fearing, and to the extent that we are fearing, we are not loving. And the battle is to get hold of the insight of Christmas and begin to love and not fear. Loving is living without fear, and that is a life-transforming truth if we'd ever let it grip our souls. We do have some control over the ingredients of our minds and the stuff of our life. We can make some conscious and deliberate choices, and those conscious and deliberate choices can be made, for a Christian, on the basis of a foundation of truth rooted in the Gospel, rooted in the Christmas Gospel. John says the greatest reality is that God is love. It is repeated over again in that fourth chapter - God is love. God is love. The ultimate reality is love. At the heart and center of things is love. Reality, history, human experience, the transcendent ground of everything is not love, among other things - it is love. That's John's grasp of the truth that he discovered in Jesus Christ. God is love. And so, when he says that there is no room for fear in love, but rather that perfect love casts out fear, he is giving a very practical prescription for living and that prescription can really transform our human experience. At the heart and center of reality there is love, and he says that love came to manifestation. If you want next week's word, Epiphany, the word is in this text. God showed or God manifested His love to us in that He sent His son. Jesus was the gift of God by which he signaled to the world that He is love. The Gospel of Jesus is the good news that the heart of God is the heart of love, and that the great, basic, ultimate, final, supreme reality of everything, of human life and of the world and of the whole of the cosmic scope of things is love. That's the Christmas message. The Christmas message is meant to enable us to live with love and to be done with fear. That is very, very elemental; it speaks to the root of our problem. God displayed love that casts out fear. I was rather surprised as I began to think about the story, this wonderful Christmas story that we've just lived through again. Mary gets a marvelous announcement from Gabriel. I suppose it would strike fear into one's heart. Gabriel's words to Mary were, "Mary, fear not. Fear not. Don't worry about the fact that you're engaged and the marriage hasn't been consummated. Don't worry about what the community will say. Don't worry about the fact that you might lose Joseph and lose everything and have all your dreams shattered." Easy to say, Good Old Gabriel - "Don't be afraid." But that was his word, because that was Mary's problem. It's always our problem. We're always afraid. Who knows what this new year will bring? Sometimes we grow anxious. How will our new business do? How about the new practice we've just started? How about the new relationship we've just established? How about the new child in our home, or © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 3   grandchild? What about all the scary possibilities of this new year, in this world that is going with such a whirl, on its way, always teetering on the brink of disaster? Fear fills the human heart. "Don't be afraid, Mary." And then, there's Joseph. Joseph is a decent sort of person. What will he do? Will he be willing to risk being made the laughingstock of the community? Will he expose Mary to that ridicule? Will he be so put off and offended at Mary? "Yeah, sure, Mary, a dove. I know, a dove." The angel comes and says, "Joseph, don't be afraid. Don't be afraid to take Mary." He would be afraid. Who wouldn't be afraid? And so the Word of God always has to come through His angelic messenger. "Don't be afraid." And then this marvelous event is broadcast to the world, brought personally to shepherds. Good News! And what did the angels have to say? "Don't be afraid. Fear not. Good news of a great joy that shall be to all people. Settle down. Calm yourselves. Don't be afraid." It must be that there is something intrinsic, something at the very core of our being; there is something about being human that makes us react to life with fear. It's very elemental. It's a very primitive response to life. I suppose it's because of our connection with the whole animal kingdom, our connectedness with all of Creation, that survival instinct. Did you ever watch a bird in the grass looking for a worm, cocking its head, listening? I'm never sure if it's listening for a worm rattling down in the clay, or whether it's cocking its head to see if I have a slingshot in my hand. I think it's always worried about a BB gun. Here, there, all over the place. A parable of a human being. Always looking around for the next threat, the next attack. Life is viewed as threatening, and people's relationship is often viewed as an attack, and we live our lives in an adversarial environment with others. Always feeling that we have something to protect, something to hold onto, something to possess, something to guard. Fear is a very primitive human response. So, all of our lives we go about being afraid and interpreting the behavior of others as an attack. And it happens all over the place. Did you ever go in for a nice meal in a restaurant and the waitress begins by spilling your ice water over the table, pours hot coffee down your back, and snarls, "What do you want?" And you've just come in, expecting a pleasant evening with a waiter to be at your service, and he turns out to be grouchy, and so you say to the people with you, "Well, I'll fix him. We'll give him a little tip." (Don't leave out the tip completely, because then the waiter will interpret that as though you forgot to leave a tip.) Leave a quarter when it should have been a tendollar bill. That will get the message across. Then he'll know that I am saying to him that I am displeased with the service. And, of course, that will make his day, won't it? And maybe the man's wife was just laid off with the prospect of unemployment for months. Maybe his son was just taken to the Emergency Room, having been struck down with an automobile. Maybe he is about to go in for emergency surgery with a bleeding ulcer that's about to burst in the next two © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 4   or three hours, and maybe you were able to add to all the anxiety that will bring it to a head. We do it to each other all the time. Never stop to ask, "Why? Wow, that person must be struggling with something." Rather, we say, "Who do you think you are? And I'll fix you. I'll get my own back." And so, we get this adversarial kind of relationship going, static sparks between us, and we go around through life like a bull in a china shop, we go around causing sparks to fly all over, and sparks fly all over the landscape. What does it do to us? It leaves us more deeply entrenched than ever before in that which has shackled us and gripped our spirit. The pall of darkness is heavier; the loneliness, the isolation is more extreme. And the reaction of fear and anger is all the more intense. We do that to each other, and it's one thing when we do that to each other, but we do it also as peoples and as clans and as ethnic groups and as races and as nations, so that the whole world, the whole human story is a violent story of action and reaction, charge and counter charge. Attack and fearful response, and attack again. There must be something deep down in us that causes us to respond with fear – basic insecurity that makes us go through life always interpreting everything as an attack to which we, out of fear, respond in anger. Attack and anger and attack and anger and the static grows and the sparks grow and the conflagration explodes on the earth. Now, God wants to get through to us. Why don't you do what would be so obvious to do, God, for rebellious subjects like we are? Why don't you come in and clobber us? Why don't you come in with a 2 by 4 to get our attention, beat us over the head? Why don't you come in as the King of Kings and the Lord of Lords, with angel hosts and flashing lights and great power? Why don't you climb on a bulldozer and move through history? Get our attention! Show us who we are! Put us in our place! Well, that's what He decided to do. But He figured, if He did it that way, He'd make us more of what we were already. Oh, He could get our attention. He could make us cower in the corner. He could probably even get our grudging conformity to His will, but it would be full of hostility. It would be full of anger. And it would be the kind of relationship that is characterized by coercion and manipulation. Well, He had a problem, didn't He? So, He decided to come in the vulnerability of a child. Because what He really wanted was not our subservience. What He really wanted was not our obedience, not our cowering, groveling before the presence of His glory. What He wanted us to do was look Him in the face so that He could say to us, "All I am is love, and I love you." So that we might be able to look Him in the face and say, "I love You, too." And how do you get that kind of thing going? You only get that kind of thing going when you take the risk of vulnerability. So there he lies in a cradle, in a child, in all of the harmless vulnerability of a child there's the Lord of glory, there's the everlasting God, the Prince of Peace. And you can handle Him and you can run roughshod over Him and you can put Him up © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 5   on a cross and do away with Him. But He'll have the last word – it's Love. And every once in a while – out of our intense fear and anger that frequently lashes out from us, at various times or inappropriately – every once in a while, somebody looks up and says, "Why am I fighting and full of anger if God is Love?" Every once in a while, somebody gets disarmed by love. That really is what Christmas is all about. God is love. He didn't write that in the sky. John says, "In this the love of God is manifested in that He sent His son." Then John says, "Beloved, if God so loved us..." Well, obviously, again, in our human understanding of things, we know the concluding clause will be, "We ought to love God," because we expect that love will be responded to with love. If God loves us, we love God. How neat. We can go through life with this nice, personal relationship with God and create Hell the rest of the time. But that's not what John says. "Beloved, if God so loved us, we ought to love one another." Isn't that amazing? The Gospel is radical. The word "radical" comes from the root, "radix," which means "root." God addressed the root of our problem at Christmas. The root of our problem is that we're insecure and we're afraid, and so we live always on the attack, interpreting everything as threat, and we create Hell on earth. The Gospel is the radical solution to the human dilemma. The Gospel is God's move into the vulnerability of a child by which He signals to us, "I am love. Be not afraid." Loving, is living without fear, because there is no room for fear in love; perfect love casts out fear. Every once in a while somebody wakes up to that radical story and says, "Wow," and finds the hostility and the anger melt away and life absolutely transformed. One set free - free from fear, free to love. That is a radical message. That is the Christmas message. That is the truth, and in a moment like this, if one could just be grasped by it, it could change one's life. One could go out for dinner and get illserved and smile at the person and give them a gentle touch, and leave a large tip and turn their life upside down. They'll tell you that this won't work. This won't work in Washington, of course. Nor in Moscow. Or Beijing. It won't work in Geneva. It won't work at City Hall. It won't work at the boardrooms of industry. Well, as a matter of fact, it really won't work anywhere without the possibility of one being taken advantage of, made a fool of, maybe even crucified. So, it probably won't work. But, to be honest, nothing else works; we only compound the problems: fear, threat, anger, attack, leaving all parties more deeply entrenched in fear. Nice going, God. We're going to try it on our own. We've got a couple more techniques up our sleeve. But, to be honest, what we need is a miracle of love. I wonder if it would work. I am, on the first Sunday of 1987, going to make a public pledge to try it, intentionally, in that little circle of my life. I invite you to join me, for loving is living without fear. And I suspect that's really living. © Grand Valley State University �Loving is Living Without Fear Richard A. Rhem Page 6   Let us pray. Father, forgive us for all of the common sense rationalization of our failure to live the Gospel. Release us from our fears. Help us to hear Your word, "Be not afraid." Enable us to respond to Your love by loving. Through Jesus Christ, our Lord. Amen. © 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 Luke 1:30, 2:10, Matt. 1:20, I John 4:18 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-0-19870104 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-04 Title A name given to the resource Loving is Living Without Fear 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 4, 1987 entitled "Loving is Living Without Fear", on the occasion of Christmastide II, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 1:30, 2:10, Matt. 1:20, I John 4:18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Fear God is Love Incarnation Love at the Core of Reality Transforming Love https://digitalcollections.library.gvsu.edu/files/original/ea6dd4bfb2d82c245e31c4da70202c21.mp3 3c43fc499233ec205f5f1c251a8ac34d 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 I Scripture Text Isaiah 42:6, Matthew 2:2, John 8:12 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-0-19870111 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-11 Title A name given to the resource Following the Star: Living Out the Vision 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 11, 1987 entitled "Following the Star: Living Out the Vision", on the occasion of Epiphany I, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 42:6, Matthew 2:2, John 8:12. 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/73bcbcff0c694e4a78d76b3685075f55.mp3 ea0ace3691c9cc1427f1a05b10d188ea https://digitalcollections.library.gvsu.edu/files/original/7a10edce973ae95b1a87853834f0bf3c.pdf 2ae4a2b011edb36d54983b4229ea6326 PDF Text Text How Do You Respond When Truth Dawns on You? Text: Isaiah 49:6; Luke 2:32, 34-35 Richard A. Rhem Christ Community Church Spring Lake, Michigan Epiphany, January 18, 1987 Transcription of the spoken sermon …I will make you a light to the nations, to be my salvation to earth’s fartherest bounds. Isaiah 49:6 …a light that will be a revelation to the heathen… Luke 2:32 …This child is destined to be a sign which men reject…many in Israel will stand or fall because of him…the secret thoughts of many will be laid bare. Luke 2:3435 How do you respond when Truth dawns upon you? That is the question posed by the title of the message. The question needs some explaining. "When Truth dawns upon you," already says something about my understanding of how we come to a knowledge of Truth – insight into the deepest levels of Truth, the Truth about our identity and destiny, about the world and history, about God as a "given." It is given in a moment of unveiling when Truth shows itself. The deepest Truth is Truth of revelation. This is not to disparage or denigrate patient experimentation, exploration and research; it is only to affirm that the secret of deepest mysteries of life, of the world and God are not at the conclusion of a mathematical computation nor a logical syllogism; rather, in a flash of insight, the Truth shows itself. Thus, I ask about Truth dawning. I ask also about response to Truth; how do we respond to the Truth that shows itself, manifests itself? Do we yield to it, allowing ourselves to be changed by it? Do we resist it? Deny it? Close ourselves against it? The question arises in this season of Epiphany. God is manifest in our world; we have seen the light of revelation of the glory of God in the face of Jesus Christ. © Grand Valley State University   �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 2   The Prophet understood that God would bring the light of truth to the world. He understood that Israel had been the "place" of revelation and also that it was Israel's role to be the Servant of the Lord to bring light to the nations. The universalism present already in the call of Abraham would be effected – through the Servant of the Lord – Israel and, specifically, one who would arise from Israel. Reflect for a moment. Advent - Coming. The Lord's coming. The Prophet sensed the Kingdom was dawning in the release of the Exiles. Comfort ye, comfort ye, my people. You who bring Zion good news, up with you to the mountaintop; …cry to the cities of Judah, your God is here. Last week we heard that beautiful word from Isaiah 42: Here is my servant, whom I uphold, my chosen one in whom I delight. …He will not break a bruised reed, or snuff out a smouldering wick…I have formed you, and appointed you to be a light to all peoples, a beacon for the nations… The Old Testament Lesson repeats the Servant's calling — I will make you a light to the nations, to be my salvation to earth’s fartherest bound. Israel lived in expectation of One who would come, who would bring salvation to the nation and to the nations. Christmas - the birth of the Promised One - a Saviour; good news of a great joy to all people. The Light shines in the darkness for the Word becomes flesh, full of grace and Truth. Epiphany - unveiling, manifestation, revelation; Light has come into the world. Jesus said, "I am the Light of the world." Now, the question is how will we respond? The Gospels tell us that the presence of the Light elicits a double reaction: some receive the light with joy and find salvation; some resist the light and miss God's gracious gift. Already in the Nativity stories we are forewarned that the response to this child will be mixed. Matthew recorded that as we saw last week; the wise men stopped at Herod's Court to inquire where the child was born whose star they had seen. Herod's © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 3   response was not joy that the Earth had received the gift of a child who would be a King. Rather, he searched for the child to destroy it and, failing to find it, slaughtered all male children two years old and under. Hostility already at the beginning! The Wise Men worshiped; Herod murdered. Luke gives us a shadow of foreboding at the beginning, as well. Old Simeon, a devout and trusting servant of God, was waiting for that dramatic movement through which God would redeem His people and bring light to the world. As the child was brought to the Temple, the Spirit nudged old Simeon. He took the child in his arms and uttered those familiar and beautiful words. Now lettest thou thy servant depart in peace … for mine eyes have seen thy salvation … a light for revelation to the Gentiles, and for glory to thy people Israel. A beautiful response, indeed. Simeon had prayed and waited and one day, holding the child, the truth dawned on him. He embraced the child and embraced the Truth. But Simeon had more to say; he went on to say, Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against … that the thoughts out of many hearts may be revealed. A sign spoken against, a sign of contradiction. This child would elicit a double response: some would fall, some rise. Epiphany is a season that reminds us that God is manifest in the world -that He came to us in Jesus Christ, whose birth we celebrated so recently and whose passion and death we will be all too soon remembering. Epiphany is a bridge period in which we recognize the presence in our world of Truth and light and move from the joyful celebration of its dawning to the awful remembrance when we did our best to douse the light by killing the one in whom it dawned. It is that sobering reality that we confront in this message. We are always placed before the choice to walk in the light or to choose the darkness. I have a book on my desk entitled, Jesus, Inspiring and Disturbing Presence. We have been celebrating the inspiring side of the equation, the joy, the hope, the love that came to us in Jesus. But, there is the other side – the call to decision, the call to repentance, the call to die to self and follow Jesus in the life of service and sacrifice. © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 4   Jesus is not an interesting figure of the past; he is very much the present, living Lord. In the Atlantic Monthly of December, 1986, there is a lengthy essay entitled, "Who Do Men Say That I Am?" It is a superb summary of the understanding of Jesus through the centuries. David Tracy, theologian at the University of Chicago, is quoted as saying that more has been written about Jesus in the last twenty years than in the previous two thousand. "Jesus is very much a figure of discussion and controversy in our present world and the followers of Jesus to the extent that they are true to what came to expression in him will be at the center of controversy in the world." He is absolutely right. Our world is not through with Jesus. It is very easy for us to slip into a mode of thinking that Jesus is a figure of the past. Christmas with all of the beautiful pageantry, and all the sentimentality that arises in our hearts, sometimes veils from our eyes the reality of the living Jesus, the living Lord in our world today. And, as a matter of fact, Jesus Christ continues to be the linchpin of history, and the very center of our world. John said of him, “The light shines in the darkness and the darkness has never overcome it.” But the darkness has never ceased trying to overcome it. Matthew tipped us off in the very beginning, just like Luke. He told about the worship of the Magi. And in that he saw the coming of the Gentiles to the light of Christ, but in the course of that narrative, he recorded the stop in Herod’s Court, and Herod’s fear and paranoia and Herod’s slaughter of the innocent children. In an effort to wipe out this child whose birth was announced with a star. So, at the very beginning of the gospel, there were already foreshadowings of that which is to come. We are warned by both Matthew and Luke in the very nativity stories that this child will be a source of contradiction in the world: that there is something in Jesus that will cut against the grain of this world, that there is something in Jesus that will encounter us and confront us and judge us, that there is something in Jesus that will call us to die in order to be made new and to follow him as his disciple. It is not all sweetness and light! There is violence, there is darkness, there is the hostility against the light already in the gospel narrative of his birth. And so I ask you this morning, on this second Sunday of Epiphany, the light that shines in our world: How do you respond when truth dawns upon you? What difference does it make in your life that Jesus has come? What difference does it make in your living, that you claim to be a disciple of Jesus Christ? How are you different? What decisions do you make and what transformation has occurred because you follow Jesus? That’s the question of Epiphany. For it is one thing to celebrate the presence of the Light and it is another thing to ask ourselves how seriously we walk in the Light. Our world is not done with Jesus Christ. And, as those who claim him as Savior and have pledged to follow him as Lord, let me ask you. How do you respond when light dawns on you? Well, let me ask it this way. When is the last time you © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 5   had a new thought? When is the last time you found yourself confronted with an insight that challenged a long-held conviction? How long has it been since in the presence of Jesus Christ or contemplating who he is and what his word says, that you have changed an opinion, that you have altered an attitude, that you have found your lifestyle modified by the fact that the light has dawned upon us? Our world is not yet done with Jesus Christ. And it is one thing to believe in Him; it is another to follow Him! It is one thing to have a kind of intellectual assent to the fact that he lived and died and maybe rose again. It is another thing to have him be the pattern of our living and to pattern our living in the light of who he was and what he calls us to be. Our world is not yet done with Jesus Christ. He is still the center and he is still full of controversy and he is still full of contradiction. If we have not found our lives contradicted by Jesus, we can be sure that we have not heard the gospel. We have a way in this twentieth century, in this affluent America, in this Christian church, we have a way of domesticating the gospel, of taking the sharpness off the corners, and of trivializing the message. We forget the radicality of the things that Jesus stood for. It is not easy to be a twentieth-century American and to follow Jesus. Much easier, I believe, to have been a peasant in Palestine, much easier to follow Jesus if one is disinvested, disenfranchised, if one is oppressed, if one has no vested interest in anything, if one has no place to go but up. Then it is not hard to forsake everything and follow Jesus. But how does one follow Jesus when one is a member of western civilization, of American culture, of the most affluent society the world has ever known? The most educated, the most sophisticated, the most resourceful, technically and scientifically most advanced? What does one do in a society like this when one is called to follow Jesus? What does one do when one is confronted by Jesus and contradicted by Jesus, when that contradiction and confrontation run against the grain of everything that is American value, that is western value, that is Christian value. The moment there is a nation, it becomes institutional. The moment there’s a church, it becomes institutional. The moment there is any kind of structuring in society, we get institutionalization and as soon as there is institutionalization we all have our vested interests and in maintaining the status quo. It’s true of our government. And we ought not be too hard on our leaders. They are people just like us. And what are they trying to do? They’re trying to do the same thing that Herod was trying to do. In the Pentagon and the Reagan Administration: messing around with Iran and Iraq, meddling around in South America, fiddling around in South Africa – what are we trying to do? We are trying to maintain the balance of power; we are trying to preserve the edge of power; we are trying to preserve the place of preeminence. And after all, isn’t that why we elect our officials: in order to keep the American way of life, in order to keep the economy booming, in order to keep the military strong enough so that we’ll be invulnerable to attack? What do we expect of our leaders if not that? Do we not charge our President with the necessity of enforcing the Constitution? © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 6   And it’s not only in the state; it’s in the church as well. As soon as the church becomes an institution, then we are more concerned about the perpetuation and the preservation of the institution than we are the questions of truth or obedience. And that comes right down to the local level and comes right down to the local congregation and it comes right down to Christ Community Church. And do we make our response in terms of what is a responsible obedience to following Jesus or do we make our decision in terms of what is good and enhancing for the institution? And it comes, of course, right down into our personal lives. Not so much what we believe, but the extent to which our belief alters the way we live. There is a structure of belief which we all have and profess and then there is an operational level of belief – that upon which we function. And we function most of the time in terms of self-interest, in terms of vested interest. In terms of our own wellbeing and our own welfare. And that’s human and that’s natural, but every once in a while we need to step back and say, Jesus: sign of contradiction. Jesus: sign spoken against. Jesus, what does it mean to follow you today in America in 1987, in Grand Haven in Spring Lake, in comfortable western Michigan, where nature smiles for seven miles. What does it mean, Jesus, what difference does it make because I belong to you? In all of my relationships, all of my business, all of my pleasure, light has dawned upon the world. How do we respond to the fact that Light has dawned? The world is not done with Jesus. More has been written in the last 20 years than in the previous 2000. Jesus is still very much living Lord and he proclaimed a kingdom and has a salvation to bring to earth’s fartherest bounds. The church is not to be some little backwater ghetto. It is not simply to be a cozy little community of people who are weak and who still need God in order to get by. The church is that revolutionary group gathered around that revolutionary person whose radicality in the midst of human society got him crucified. Tomorrow Martin Luther King’s birthday was celebrated. I repent that while he was leading the civil rights movement, I did not pray for him. I think I was rather irritated by him. When he spoke out against the VietnamWar, when it was unpatriotic to do so, I’m sorry I was not prophetic enough to understand and to lend my voice. And when I read his sermons and speeches I know that they were inspired by Jesus, who was always against the oppressor and always to set the oppressed free. Last year the Catholic bishops came out with a paper on nuclear disarmament. You may agree or you may disagree with their conclusions, if you follow Jesus, you can not question that church leaders – all Christians – have an imperative to address themselves to an issue which has brought the whole human race, for which God intends salvation, into jeopardy. This year the bishops come out with a paper on economic policy. You may think they’re wild; you may think they’re in left field; you may question their conclusions, but you may not question that the church of Jesus Christ and those who lead in Jesus’ name have a right and a responsibility to address the economy in order to ensure that there is some measure of justice in this world. Jesus was revolutionary – not in terms of the zealots who wanted © Grand Valley State University �How Do You Respond When Truth Dawns on You? Richard A. Rhem Page 7   simply to throw off the Roman yoke, and who would have come in with their own regime which would have been just as oppressive – but Jesus was revolutionary in that he stood against everything that seems to drive the human spirit. Jesus was the one who said if you want to live then you must die. Jesus was the one who said love your enemies, pray for your enemies, pray for those who despitefully use you. Funny man, funny man! Strange person! He is like a knot that will not be dissolved in the middle of the human family. And those who follow him may not be simply a comfortable community who use God for their own tranquility. Those who follow Jesus are called to be a community of people who are as radical and as revolutionary, who can never adopt any political platform, who can never be at ease with any creed or confession, who can never give absolute loyalty to any state or to any church because they are a people who will give ultimate allegiance to God alone, following Jesus. No matter what the price. Can you remember the last time in the presence of Jesus you ever changed your mind? Has a prejudice ever melted away? Has an opinion ever been altered? Has a conviction ever been changed because you held it up in the light of his face and felt judged and repented and experienced the liberation, the freedom that is the consequence of the Truth? I’m afraid for most of us our religion is a cultural matter. For most of us God is one to be used and religion is for comfort. I have a book on my desk that says, Jesus: Inspiring and Disturbing Presence. Oh, inspiring to be sure, inspiring to be sure – and disturbing. Because to follow him, to be faced with a decision and to ask what would Jesus do, is a very radical thing to do. I don’t do it very well. I repent and pray that I may follow him. Let us pray. Lord Jesus you said you came into the world not to condemn the world but that the world through you might be saved. Then the gospel record goes on to say that this is the condemnation: that light has come into the world and men love darkness rather than light. God forgive us. And enable us by your grace to rise up and follow the light where ever it may lead, following in the master’s steps, Jesus Christ our Lord, through whom we pray. Amen. © 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 Epiphany II Scripture Text Isaiah 49:6, Luke 2:32, 34-35 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-0-19870118 Date A point or period of time associated with an event in the lifecycle of the resource 1987-01-18 Title A name given to the resource How Do You Respond When Truth Dawns On You? 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 18, 1987 entitled "How Do You Respond When Truth Dawns On You?", on the occasion of Epiphany II, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 49:6, Luke 2:32, 34-35. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Epiphany Followers of Jesus Light Radical Truth of Jesus Revelation Servant of the Lord Universal Grace 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/d2c5e68faebbc85783cf72ae1cf1d71b.mp3 f2599236616ed5f594edf26503bb726b 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 IV Scripture Text John 6:54-55 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-0-19870201 Date A point or period of time associated with an event in the lifecycle of the resource 1987-02-01 Title A name given to the resource Jesus: Our Life Support 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 February 1, 1987 entitled "Jesus: Our Life Support", on the occasion of Epiphany IV, at Christ Community Church, Spring Lake, MI. Scripture references: John 6:54-55. 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/f471b472a436a9ec0e6d65530c47b63a.mp3 b58106e35d684f4ce9e99e918ae2869d 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 V Scripture Text Numbers 13:33, I Peter 5:7, 10 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-0-19870208 Date A point or period of time associated with an event in the lifecycle of the resource 1987-02-08 Title A name given to the resource The Cares of Life, the God Who Cares 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 February 8, 1987 entitled "The Cares of Life, the God Who Cares", on the occasion of Epiphany V, at Christ Community Church, Spring Lake, MI. Scripture references: Numbers 13:33, I Peter 5:7, 10. 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/b509f87f3a249545eb9939635bffa870.mp3 c1a8f4163a9267465eb4c6f88ed41653 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 I Series The Human Face of God Scripture Text II Corinthians 5:19 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-0-19870308 Date A point or period of time associated with an event in the lifecycle of the resource 1987-03-08 Title A name given to the resource The Mystery of Salvation: God Was in Christ 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 8, 1987 entitled "The Mystery of Salvation: God Was in Christ", as part of the series "The Human Face of God", on the occasion of Lent I, at Christ Community Church, Spring Lake, MI. Scripture references: II Corinthians 5:19. 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/f2bf5657ccdcef4a3432f109cbff9a78.mp3 ff005de5a264bc93d27e7b50776060b3 https://digitalcollections.library.gvsu.edu/files/original/5fcee76ea7f2f18f7f61cb8f435a8c73.pdf c78aa5f6ef35e11359d7edafb09df27a PDF Text Text At Our Death – No Fear of Judgment From the Lenten sermon series: Christian Hope in Life and Death Text: John 5: 24-25 Richard A. Rhem Christ Community Church Spring Lake, Michigan Midweek Lenten Service, March 11, 1987 Transcription of the spoken sermon I want to begin this evening a series of brief messages on the theme “Christian Hope in Life and in Death.” And in so doing, I want to probe some of the biblical teaching around the point of our death and the nature of that experience that we will pass through at the moment of death. The Gospel of Jesus Christ is that great positive announcement of what God has done in Christ for the salvation of the world. The Gospel, in its radical announcement in the New Testament, is an announcement of an accomplished reality which is announced by the Apostle in order that people might simply open up their lives to it. Oftentimes in the history of the Church, down through the centuries, salvation has been made something that has been offered as a possibility, sort of dangled in front of a person, almost used, on occasion, as a kind of manipulative motivator in order to get people to toe a certain line or to mouth a certain confession, but salvation as a reality has often been held out as something to be grasped and appropriated. But a line has been drawn, a line around the redeemed with a very clear demarcation between those who are in and those who are out, and therefore, the idea of a final judgment or a continuing judgment, even in the midst of history, has been used often in the Church to create fear and, at its worst, even terror. Religious people have often been people who have been controlled by that fear of the end, and religion has been as much a binder of the human spirit as it has been a liberator of the human spirit. Indeed, I would not be surprised if we could actually examine the annals of history and had a profile on every human person that has ever passed through this way, if we might not find that religion has been a burden to be borne rather than that which lifted the soul and brought a person into the freedom of the grace of God. And the idea of judgment has been one of the great tools that have been used in the religious community to control, and fear has been a negative motivation that has often been used in the church. © Grand Valley State University   �At Our Death – No Fear of Judgment Richard A. Rhem Page 2   It has been my own personal pilgrimage that we have moved from a response of fear to a response of love and joy in the presence of grace. And, as I have done that personally, I have found my own spiritual life enriched and I have found my ministry enriched. You don't find a lot of fire and brimstone preached around here, and you do not have often held before you in vivid fashion the leaping flames of Hell, and I suspect that you probably won't as long as I'm around, because I am, more and more, overwhelmed by the radical nature of God's act in Jesus Christ by which He has brought about redemption of the world, and I see that as an accomplished fact which has wider and broader implications than those that seem to be evidenced within the narrow circle of the Church. I believe that God's salvation of the world has been accomplished through Jesus Christ, but I think that in our traditional understanding of salvation in the Church, we have been far too narrow as to the scope, the breadth and the depth of that saving act in Jesus Christ. Now, it has often been the case that people who have moved away from that fearful portrait of judgment and that threat of Hell have moved in a reactionary way to the denial of the reality of judgment and the seriousness of human experience and the testing nature of human life. I want to avoid that kind of reaction in my own pilgrimage and so, as I have been probing these things personally in my own life, I have begun to share them with you in preaching. A year ago in December we talked about Heaven and Hell and Judgment and Purgatory, and that was only the beginning, but I have continued to study the theme and reflect upon it, and so during these Wednesday evenings in Lent, I want to seek to share with you from the Word of God some conviction to which I have come which I hope will be helpful to you. I am convinced that there are many questions in the hearts and minds of God's people about these themes and, in the Church in general; often not very much is said about it. We have been a little bit embarrassed about the subject of Hell, a little embarrassed about the subject of Judgment, we have oftentimes, in becoming rather uncertain of some of the biblical images, backed away from it and just left it alone, and yet I find that we really still have within our hearts – educated, sophisticated, suave people of the last quarter of the 20th century – we still wonder what lies before us, what is human destiny? What kind of an appointment do we have with God? What has God done in Jesus Christ, and what will be the implications of that for the whole world, for the whole human race, and for me? Well, with that as kind of a broad-stroke introduction, let me say that tonight I simply want to say to you that at our death there need be no fear of judgment. But the first thing I want to say is that there will be judgment, and that is clear throughout the scriptures. In the 5th chapter of John's Gospel, which is really a very difficult passage, – I read part of it this evening – in the 24th verse we have these words, © Grand Valley State University �At Our Death – No Fear of Judgment Richard A. Rhem Page 3   In very truth, anyone who gives heed to what I say and puts his trust in him who has sent me, has hold of eternal life, and does not come up for judgment, but has already passed from death into life. Now, that statement would seem to say that judgment is a thing of the past, for the one who has come to believe in Jesus Christ, there is no condemnation. One has passed from death to life. That's a very common theme in John's Gospel, and it makes a very important point, which we ought to take to our hearts and minds and that is this: that, in coming to God through Jesus Christ, we have moved beyond the fear of judgment, we have moved beyond condemnation. Paul said it another way - in the 8th chapter of Romans, There is now therefore no condemnation to those who are in Christ Jesus. In John's Gospel the theme of eternal life is dealt with to great extent, and it means the present possession of a qualitative dimension of life which is the gift of God's grace. Eternal life has often been popularly spoken of as something that begins after our death, as though we live now, die and then come into the possession of eternal life. That is not biblical teaching. John's Gospel is very clear - Jesus' words here are explicit. The one who believes, who puts his trust in him who sent me, has (present tense) hold of eternal life, and does not come up for judgment, but has already passed from death to life. There is a state of spiritual death; coming to God through Jesus Christ beings one into a state of spiritual life. To come to life through Jesus Christ is to move beyond the threat or the fear of condemnation. But then you take the passage we read from Paul's letter to the Corinthians, the 5th chapter, and in that chapter Paul speaks about judgment, and he speaks about judgment to those at Corinth who had committed their lives to Jesus Christ. He says "We must all have our lives laid open before the tribunal of Christ where each must receive what is due him for his conduct in the body, good or bad." Now, how do you put Jesus' word from John 5:24 together with Paul's words in Cor. 5:10? Jesus said he is passed from death to life and had moved beyond judgment. Paul says our lives must be laid open before the tribunal of Christ where each must receive what is due him, according to his conduct. Both are true, obviously. In the one case, Jesus speaks about coming into that condition or that state spoken of as eternal life, which is a qualitative change of life, an existence in relationship, in conscious relationship with God through Jesus Christ. For such a person, there is no fear of judgment. Yet, Paul speaks about the judgment of Christian people and, in this case, he says our lives will be laid bare before the tribunal of Christ. So, we have now a testing, an examination that God's people will go through in the moment of their death. On the one hand, Jesus speaks about no fear of condemnation. But, on the other hand, Paul speaks about that testing or sifting that we will go through at our death. And both are true. © Grand Valley State University �At Our Death – No Fear of Judgment Richard A. Rhem Page 4   The subject this evening is, “At Our Death, No Fear of Judgment.” No fear of judgment in terms of being turned away or turned out, or condemned. But judgment, to be sure. Judgment that we need not fear, in fact, judgment that we ought to seek. For when we reflect on our lives, don't we really know that we are people responsible and accountable, and don't we really want to know the truth about ourselves before the face of God? What is it to belong to God through Jesus Christ and experience his grace, if it is not to free us up to want to have our lives just that open in His presence? At the moment of our death, no fear of judgment, but judgment, to be sure, in the sense of a testing and a sifting of the character of our lives. And, indeed, that not only should not strike fear into our hearts, that should give us great consolation. For, not only in our own lives, but as we survey the whole course of human history with all of its horror and its tragedy and its suffering and its evil - isn't it a necessary and desirable thing that somehow or other wrongs will be righted, and justice will be done? Don't we really want to be transparent before the face of Jesus Christ, and is that not what the biblical theme, the New Testament theme of judgment is all about? There is now no condemnation to those who are in Christ. That's behind us. But there is that laying open of our lives before the tribunal of Christ. Now that makes my living every day a very serious matter. Not that it strikes terror in my life, but what it does do is cause me to seek to be a person of integrity, of honesty, of honor, and to the extent that I know that I fail, and to the extent that I know that I'm caught up in life itself where things are not black and white, but various shades of gray, where I not only deliberately do that which is wrong, but sometimes get caught up in the web of that which is wrong, do we not really in the depths of our being long for that day when we will know as we are known, and our lives will be laid open? That is not a cause for fear, but an encouraging cause of hope, for we believe in the God Who takes us seriously and Who takes human history seriously, and Who has a redeeming purpose in the midst of our history, and Who has a destiny designed for us wherein His kingdom will fully come, a kingdom of righteousness and joy and peace. And so, our lives will be laid bare before the tribunal of Christ, and the conduct of every day is a part of the ingredient of that which will be revealed. At our death, judgment without fear, because the judge is Jesus, our Saviour. Now, you know you've heard me say that God is not through with us at our death, and I'll be coming to that on subsequent Wednesday nights. That moment of death must be a fascinating moment when, in a moment, we will understand both the wonder of grace and the record of who we have become. No cause for fear, but a fascinating appointment before the judge of all the earth, who is none other than Jesus Christ, the Saviour of the world. He who loved us and gave himself for us and has prepared for us that place in eternal fellowship with God through that which he has accomplished for us in his death and resurrection. © Grand Valley State University �At Our Death – No Fear of Judgment Richard A. Rhem At our death, judgment without fear, for the judge is our Saviour, who in a moment will give us bread and wine, his very life flowing into our lives. What wondrous love is this, indeed! © Grand Valley State University Page 5   � 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 II Corinthians 5:19 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-0-19870311 Date A point or period of time associated with an event in the lifecycle of the resource 1987-03-11 Title A name given to the resource At Our Death - No Fear of Judgment 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 11, 1987 entitled "At Our Death - No Fear of Judgment", 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: II Corinthians 5:19. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Judgment Lent Transforming Love Universal Grace https://digitalcollections.library.gvsu.edu/files/original/fa4bc2787b980361014dec6e809f4a8e.mp3 a2bbecac28a58bc80ddd8bbdeb06340c https://digitalcollections.library.gvsu.edu/files/original/99248f1b3d22a7cecc145caa0ac2f494.pdf e1297a220ec9cd5fb4fd4420cef2de1b PDF Text Text Costly Obedience From the Lenten sermon series: The Human Face of God Text: John 12:27-28 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent II, March 15, 1987 Transcription of the spoken sermon Now my soul is in turmoil, and what am I to say? “Father, save me from this hour?” No, it was for this that I came to this hour. Father, glorify Thy name… John 12: 27-28 Jesus' life has made its impact down through the centuries, and it's an amazing fact that he has changed the landscape of the world, given the limited years that he lived and the limited space that he ever occupied, the fact that he never wrote a book, he never led an army, he never really intended to found an institution, and yet the life of Jesus has so impacted the world that the world has never been the same. In our Lenten pilgrimage we are trying to find the contours of the life of Jesus in order that we might learn the contours of the life of a contemporary disciple. What does it mean today to follow Jesus? Next Sunday I will take that text from the first letter of Peter where we are encouraged to follow in his steps. He has given us an example that we should follow in his steps. To lay the groundwork for that, I want to say this morning that Jesus was what he was because of his intention at the very beginning of his life fully to follow the will of God. Jesus' obedience was intentional from the beginning. The Gospels were written after Easter, and because of that, they give us the impression that Jesus knew more than he knew, and understood more than he understood in the days of his flesh as he carried out his ministry leading up to his final crisis, crucifixion and resurrection. The Gospels, because they were written after the fact, after Easter, in the light of his victory, give us an impression that Jesus was more aware of what God was doing through him than I believe is justified. If we read the Gospels carefully, we will see that Jesus lived a genuinely human existence, one day at a time, having no clue as to the morrow, and what he understood about what was transpiring or what was building up in the future, he knew not because of some supernatural knowledge; he knew it because he was a sensitive human being that could see the outcome of the life he was living would end in the violence with © Grand Valley State University   �Costly Obedience Richard A. Rhem Page 2   which his life finally ended. But, the magnificence of his life, the inspiring nature of the narrative of his days is the fact that Jesus with an early intention continued through to his death fully obedient to the will of God as he understood it. I want you to see this morning that it was a costly obedience, but an obedience that calls us, likewise, intentionally to follow the vision and the dream and our understanding of God's claim upon our lives. Jesus intended from the beginning fully to follow the will of God. In Matthew, Mark and Luke we have at the inauguration of Jesus' ministry, his baptism and then his temptation. You will find in the first three Gospels that those two events are back to back, and I think that you can reduce the temptations in the wilderness, which Jesus encountered immediately after his baptism and immediately prior to his ministry, to the temptations to become a kind of political messiah. The temptation to Jesus was to exercise his gifts and his charisma, whatever that may have been, in the cause of gaining worldly power, perhaps for noble ends, nonetheless, to carve out for himself a platform of power which would get him influence among the rank and file of humankind. Jesus said no to that temptation. John's Gospel does not record the temptation narrative for us. But in John's Gospel, it is very interesting that we get a clear idea that Jesus, from the beginning of his ministry, had an intention to live by a vision, that he was claimed by the Father and that he would follow the Father's will at any cost. In the second chapter of John's Gospel, his first miracle at the wedding of Cana, his mother came up to him and said, "Son, they're running out of wine," and he said, "Woman, don't bother me because my hour has not come." That is a characteristic note in John's Gospel. He doesn't give us the temptation narrative by which the other Gospel writers let us know from the very beginning Jesus wrestled with who he was to be and what God was calling him to be, but John does let us know that early on Jesus had a sense of who he was to be, and that his life was claimed in a very special way to work out the will of his father in the proclamation and bringing in of the kingdom of God, that is, the rule of God. So, he said to his mother, "My hour has not yet come." If you go on to the seventh chapter of John's Gospel, you will find them saying to him, "Are you going to go up to the Feast in Jerusalem? If you're doing all of these things, don't do them in secret. Go and do them in the public arena." Jesus reponded to them once again, "My time has not yet come." Jesus had a sense of being on a mission. He was living by a vision. He was consciously claimed by the Father, and he was moving deliberately to allow the Father's will to be worked out in his life, but he did not precipitate the action; he did not take matters into his own hands. He simply continued day by day, week by week, month by month to teach and to preach, to heal and to be a sign of the rule of God that had now come into the arena of human history. © Grand Valley State University �Costly Obedience Richard A. Rhem Page 3   And then, one day Andrew came to him, because Phillip had come to Andrew, because some Greeks had come to Phillip. Phillip's name is Greek, and he spoke Greek. Some Greeks were in Jerusalem for the Passover. They had come to Phillip and they had said, "Sir, we would like to see Jesus." And Phillip got Andrew and Andrew went to Jesus and he said, "There are some people that want to see you. Some Greeks." It's as though that triggered in Jesus the recognition that the time was coming now when the kingdom of God would break out of the limits of Israel and be for all people. The coming of the Greeks seemed to trigger in Jesus' mind the recognition that now events were ready to break out on a wider front. And so, in the 23rd verse of John, chapter 12, Jesus said, "The hour has come." Jesus said, "The hour has come for the son of man to be glorified." And then he goes on to speak that parable that said unless the grain of wheat falls into the ground and dies, it abides alone, and so forth. There are Bible scholars who study the passage who believe that perhaps originally verse 23 was followed immediately by verse 27, and it makes good sense. Let me read it for you. Then Jesus replied, “The hour has come for the son of man to be glorified. Now my soul is in turmoil, and what am I to say? ‘Father, save me from this hour?’ No, it was for this that I came to this hour. Father, glorify Thy name. The in-between verses are probably a commentary on what this meant for Jesus to come to this hour, but it's very possible that originally he said, "Now is the hour. Now my soul is in turmoil. What shall I say? 'Father, save me from this hour'? No, for this hour came I forth. Father, glorify Thy name." The hour had not come at Cana of Galilee. The hour had not come when the Feast of Tabernacles was held at Jerusalem early on. But, when the Greeks made inquiry, something triggered in Jesus, and he said, "Now is the hour." And when he recognized that the hour was here, he received that recognition with fear and trembling. Again, John does not tell us about the agony of Gethsemane which we read in Matthew, Mark and Luke. John doesn't tell us about that anguished prayer, "Father, if it be possible to remove this cup from me..." But, John gives a hint of the very same kind of anguish in this context where Jesus recognizes now that things are to the boiling point, and he approaches that moment with turmoil of soul. The word behind turmoil is a word that speaks of distress, of a wrenching of the soul, and in that agony, Jesus had to say, "Now will I cop out? Now will I seek to be spared from the moment? No, no. This is what it's been about. This is why I came. Father, glorify Thy name!" That obedience which culminated in the agony of Gethsemane where he continued to struggle and anguish and pray, but said, "Thy will be done," culminated in the cross where, in the midst of the darkness, he cried out, "My God, my God, why hast Thou forsaken me?" That intention to obey enabled him © Grand Valley State University �Costly Obedience Richard A. Rhem Page 4   to stay the course and through fear and trembling, with the agony and anguish and tears, fully to follow the will of God. And I submit to you that that was costly obedience, but that it was in such costly obedience that Jesus not only was true to God, but because he was true to God, was true to himself and thereby has become such a magnificent model in the midst of our own human struggles. Jesus rightly has caught the fascination of the world. When you think of Jesus, you must be impressed with the power with which he persevered in the mastery of his own life. A self-mastery that was a consequence of being mastered by God. As I deal with people, and as I reflect on my own life, the time that we're most disgusted with ourselves is when we sell ourselves short. The time that we have the lowest self-esteem and sense of self-worth, the time that we really put ourselves down is the time when we have failed to be true to ourselves, failed to be true to the person that we believe God calls us to be. And Jesus is such an inspiring person because he lived with that self-mastery that enabled him to be a totally free human being in an age much as ours that was always trying to press him into another mold. Jesus didn't fit anywhere. He didn't fit with the establishment, the Sadducees from whom the High Priests and Chief Priests came. They were collaborators with the occupying Roman power. Now, a Sadducee could come here this morning and could make a good case for collaboration. A Sadducee could stand before us this morning and suggest that there would be no bloodshed, that there would be the preservation of the Temple, and the tradition of the fathers, and there would be a certain tranquility in society if only that independent, rambunctious Jewish spirit would rest and simply cooperate with Roman intention. Some of us are collaborators. I think I probably would have joined the Sadducees. I think I probably would have rationalized away the radical claims of Jesus by saying, "Look, it's only reasonable, it makes sense simply to play ball. There is a gray area in which one could cooperate without really betraying oneself." Not Jesus. Jesus had a sense that in him God was calling for a radical decision, and he refused to play ball with the established religious authority, and he became a terrible threat to those who were in power, for the thing that they were interested in more than anything else was the status quo that would enable them to maintain their relatively good position in that society. Jesus didn't fit. But he didn't fit with the Zealots, either. There was a Zealot party. They were the radical revolutionaries. If the Sadducees were far to the right, in their conservatism, the Zealots were far to the extreme left in their zealotry. They wanted to foster an armed rebellion against the Roman power; they were all fire in their eyes and in their hearts, and there was a time when they saw the tremendous gifts of Jesus as being the possible key to leading the popular revolt that would finally throw off the Roman power. Jesus said to them, "Look, the © Grand Valley State University �Costly Obedience Richard A. Rhem Page 5   problem is not Rome. The problem is not some external authority. The problem is that you are a slave to your own soul. You are not free inside. Real freedom cannot come through some form of political liberation. Real freedom is a spiritual matter, a decision of the heart." And maybe Judas, who was probably a member of that band, finally betrayed Jesus because Jesus refused to lead the popular rebellion. He didn't fit with the monastic communities of the day. We know now that out in the wilderness there were monastic communities, the Essene community, for example, that were very meticulous in the keeping of the law and the rule of holiness. Jesus didn't leave society, he didn't repudiate the world, and he didn't withdraw and pursue an inner spiritual retreat, which let the world go on its way without involvement. Jesus was not a spiritual pietist that gave up on the world. I suppose he would have granted that it was all right for those who felt called to be such, but not for him. And he, of course, was not one of the Pharisees who made an accommodation with the world, who tried to live according to the law, a legalism in the midst of a society that they wrote off with their superior self-righteousness over against the masses. Jesus opened his heart and his arms to all kinds of people. He was not afraid of being tainted by his contact with the ordinary person. He didn't fit anywhere, not with the Sadducees, nor with the Pharisees, nor with the Essenes, nor with the Zealots. There was that in Jesus that offended everybody. He didn't toe any party line. He would not line up with any ideological position. What magnificent freedom – living by a vision that was his vision, living before the face of God, freely offering obedience as he understood the will of God. What power! What freedom! Jesus ended up on a cross, but he didn't lose his soul. Jesus ended up crucified, but he never had those dismal days like you and I do when we fail to live according to our best selves, and our highest vision. He, from the beginning, had an intention fully to follow the will of God, and it got him through the days of his ministry through the conflict and the struggle of those days, and when he came to the crisis, he didn't collapse, but he maintained that posture. It was a costly obedience, for it cost him his life, because he had no political action group, he had no lobby which could go to the powers that be to get him off the hook. It cost him his life, but he never lost his life. He died, but he never lost his soul. Isn't he inspiring? Isn't that magnificent? There was a person born in the early part of the century in France by the name of André Trocmé. Trocmé was born into a rather well to do family and had a very privileged childhood. Early on his mother was killed in an auto accident, and he lived in a French Huguenot, French Reformed home in which his father's spirituality was very quiet. But there was so much feeling in André that he could © Grand Valley State University �Costly Obedience Richard A. Rhem Page 6   never really let loose until he joined a youth organization in France in his village, in which he was exposed to a very personal relationship with Jesus Christ, and in that experience came himself to a very personal relationship. As a young man, he began to be shaped by the vision of Jesus. One day, during the First World War, his village being occupied by German soldiers, a German soldier said to him, "Would you like some bread? Are you hungry?" He said, "No, I'm not hungry, and if I were, I wouldn't take bread from you because you are the enemy." And the soldier said to him, "No, I'm not the enemy. You don't understand who I am. I'm a Christian." And André said to him, "My brother is fighting in the war, and you would kill my brother." He said, "No, I would not kill your brother." André, said, "But you're a soldier." He said, "Yes, but I don't carry a gun. They allow me, as a telegraph officer, to do my duty without carrying a gun because Jesus has said that I must not kill." The genuineness of this German soldier so impressed André that he took him to his youth organization where the German soldier shared his witness for Jesus. That witness of that German soldier made such a deep impression on him, the German soldier having come to his conviction because of his relationship to Jesus Christ, that André could never get that out of his mind and it started him on the road to pacifism. Eventually, Trocmé became a pastor in a rather poor French village. He was leading a men's Bible study group one day and he found himself saying, without having thought ahead of time about saying it, "If Jesus really walked upon this earth, why do we keep treating him as if he were a disembodied, impossible, idealistic, ethical theory? If he was a real man, then the Sermon on the Mount was made for people on this earth and, if he existed, God has shown us in flesh and blood what goodness is for flesh and blood people." There were about ten men there, and they heard him say this, and it was like the spirit of God illumined those words. They all fell to their knees and asked God to enable them to emulate Jesus, and that was the beginning of what was an awakening, a spiritual awakening in the whole area. André Trocmé eventually became the French Huguenot pastor in a little village in Southern France, Le Chambon. During the Second World War, he led his whole village to become a refuge for refugees, especially Jews fleeing the Nazi power. The thing that stirred and triggered and empowered the life and the vision of Trocmé was his determination early on in his life not to be separated from Jesus. What this meant to him was that God had shown mankind how precious man was to him by taking the form of a human being and coming down to help human beings find their deepest happiness. Trocmé believed also that Jesus had demonstrated that love for mankind by dying for us on the cross and if these beliefs sounded too mysterious, he knew that Jesus had himself refused to do violence to mankind, refused to harm the enemies of his precious existence as a human being. In short, Jesus was for Trocmé the embodied forgiveness of sin and staying close to Jesus © Grand Valley State University �Costly Obedience Richard A. Rhem Page 7   meant always being ready to forgive your enemies instead of torturing and killing them. Trocmé led the village of Le Chambon, first of all, to a passive resistance to the French Vichy government that was the puppet of Nazi power. But then the day came when they finally had to take their stand, and it came when an official of the Vichy government came to visit the village in order to celebrate Vichy France, the Nazi-dominated France at that time. Some students of Trocmé's school gave the official a statement which said, "We have heard what happened in Parish where 28,000 Jews have just been rounded up and deported and sent to their deaths, and we want you to know now if you ever come here and ask us to reveal the presence of Jewish people in our midst, we will refuse." And, of course, the official reacted strongly, finally threatening Trocmé, saying, "If we don't get the Jews, we'll get you." It's a marvelous story recorded in the book, Lest Innocent Blood Be Shed, by Phillip Hallie. It's a story of how one person was impacted by a vision of Jesus and determined to live his life according to that vision, and who had a very fruitful ministry. During the years '40 to '44, he led a village of 3,000 to save the lives of 6,000 men, women and children. I am sure that it is only in the concrete living of life that we can see the outworking of good and evil. We keep telling the story of Jesus because Jesus inspires us to follow in an obedience like his. And I would simply say in closing that each one of us must determine what Jesus is calling him or her to be. My vision and your vision need not be the same. I'm not at all convinced that we are all called to respond in the same way. I am convinced of this - that to the extent that one is captivated by Jesus, that will stamp one's character, and then, it is the challenge of one's life to live out of that vision. It'll never happen, unless it is one's own vision. You cannot take this from my lips and simply adapt it to your life. You cannot do something as an external norm pressed upon you from the outside. We could argue about all these things; we could debate about Trocmé's philosophy, the philosophical and theological ideas expressed. People have debated these issues down through the centuries, but that is simply to create a smokescreen. When one is captivated by the vision, then if one follows the vision, one may lose one's life, but one will not betray one's soul. Jesus fully followed the will of God, and he got a cross. So to live is not to ensure success, not to guarantee security, not necessarily to come into a tranquil and serene life. But so to live, is to live nobly, so to live is to live heroically; so to live is to live humanly. Jesus never faltered, in spite of the turmoil and the wrenching of soul. He fully followed the will of God. It was a costly obedience. And he died without a clue. He trusted God in the darkness of death as he had followed him in the days of his life, but you and I know that the darkness of Good Friday was dispersed by the © Grand Valley State University �Costly Obedience Richard A. Rhem Page 8   light of Easter Sunday, and that when one is faithful within history, the God beyond history will give His "Yes" and vindicate such a life. Jesus calls us to find that vision which is really our own, and then to be true to ourselves in the living out of our life before the face of God. That really is living so far beyond the shabbiness and the shoddiness of so much of our discipleship. Jesus – inspiring model of obedience! Reference: Phillip Hallie. Lest Innocent Blood Be Shed: The Story of the Village of Le Chambon and How Goodness Happened There. HarperCollins, 1979. © 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 II Series The Human Face of God Scripture Text John 12:27-28 Location The location of the interview Christ Community Church, Spring Lake, MI References Phillip Hallie, Lest Innocent Blood Be Shed, 1979 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-0-19870315 Date A point or period of time associated with an event in the lifecycle of the resource 1987-03-15 Title A name given to the resource Costly Obedience 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 15, 1987 entitled "Costly Obedience", as part of the series "The Human Face of God", on the occasion of Lent II, at Christ Community Church, Spring Lake, MI. Scripture references: John 12:27-28. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Followers of Jesus Forgiveness Lent Suffering of Jesus Vision https://digitalcollections.library.gvsu.edu/files/original/49b37406d73bb007eec04486186eda0d.mp3 179fb396a591512ec869c647f7e3542a https://digitalcollections.library.gvsu.edu/files/original/4b28b7c730b27243959ed572a6e4e78e.pdf d8f9334cad8bbd8293e41b4374ae2900 PDF Text Text Following in His Steps From the Lenten sermon series: The Human Face of God Text: I Peter 2:21 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent III, March 22, 1987 Transcription of the spoken sermon Christ suffered on your behalf, and thereby left you an example; it is for you to follow in His steps. I Peter 2:21 God was in Christ, reconciling the world to himself. That profound and mysterious statement from the Apostle Paul sums up very much the focus of this season, as we look at the human face of God by focusing on the face of Jesus Christ. God was in Christ, reconciling the world to himself. That is the mystery of our salvation. And we noted last week that it was Jesus' intention from the beginning, from the dawning of his own consciousness, of his own calling fully to follow the will of God. His was an intentional obedience. It was an intentional obedience throughout the days of his life, and his death was simply the consequence of the life that he lived. And so, the life becomes a pattern for those who would follow him, for those who would in our day become contemporary disciples. The shape of contemporary discipleship is something that each of us must determine for his own life. The shape of contemporary discipleship will not be the same for us all, for we are not the clones of Jesus, but we are called to follow Jesus. We are called to follow Jesus, living out the vision with which our own lives are stirred and fascinated, and only when we're living out of our own vision will we have the inward strength and the power to live truly according to those best insights and that highest calling that we have sensed as our lives have been exposed to Jesus, who brings us to God. And this morning the text from that first letter of Peter, the second chapter in the 21st verse, where Peter tells us that Jesus had given us an example He suffered for us, giving us an example that we should follow in his steps. Following Jesus is our theme this morning. Following in his steps. That word from Peter inspired a nineteenth-century preacher, Charles Sheldon, to write a little book which has been published and republished and republished. It's called In His Steps. Many of you have read it. If you haven't read it, you ought to read it, even though it has all of the odors of the nineteenth century and is definitely a © Grand Valley State University   �Following in His Steps Richard A. Rhem Page 2   time piece; nonetheless, the impact of its message continues to come through very powerfully. A rather sophisticated pastor in a rather sophisticated congregation on Saturday was busily engaged in his sermon preparation for Sunday, when a poor, malnourished beggar appeared at his door seeking help. And of course, the pastor, having in mind all of his people on Sunday and his heavy responsibility, was unable to respond to the need, and turned him away. And he preached about following Jesus that next Sunday morning, when the man, at the conclusion of the message, appeared in the sanctuary and raised the question, in his rags, in his pitiable condition, "I wonder what it means to follow Jesus?" And, of course, the pastor, not being totally lost, felt the impact and the guilt of his own neglect and called for those who would join with him in a new adventure of discipleship and a band of disciples in that congregation began a year's experiment in which they determined in their work and in their play, in their community life, in their family life, in the totality of their lives they would do nothing, make no decision before they asked the question, "What would Jesus do?" And the story narrated in the book is the story of a community transformed by a band of people asking that question and responding as best they could answer it. A college president getting involved in municipal election, dealing with a blight in the community; a corporate executive, discovering corruption in the corporation, exposing it and resigning rather than being a part of it; the newspaper editor changing the perspective with which news was reported. Great opposition was engendered, obviously, but transformation happened, as well, because there was a band of people who began to ask, in every situation of life, "What would Jesus do?" And the inspiration for that, of course, was our text, “Christ has given you an example that you should follow in his steps.” Following Jesus. Ernie Campbell, a former pastor of Riverside Church in NYC, wrote an article a few years ago based on a sermon that he had preached, "Following Jesus or Believing in Christ," and he made an interesting point, that when he was a young person in communicant's class, the question that was asked by the Elders of the church was whether he believed in Christ. And when he declared himself to be a candidate for ministry, the question was asked him, Do you believe in Christ? And when he was ordained to the ministry, the question was asked, Do you believe in Christ? And every time he was installed in another congregation, the question was asked, Do you believe in Christ? And the answer always was, Absolutely, yes, with all my heart. But he makes the point that in all of those situations throughout the whole of his life, the question was never put to him, Are you following Jesus? It is possible to believe in Christ without following Jesus. So, what is it to follow Jesus? To follow Jesus is not simply to imitate Jesus. Otherwise, we'd all have to don bathrobes and sandals and become itinerate, wandering teachers. The point © Grand Valley State University �Following in His Steps Richard A. Rhem Page 3   is not to imitate Jesus in the 20th century because we don't want to simply duplicate, nor would it be possible to duplicate the actions, the decisions of Jesus out of the 1st century, transported wholesale into the 20th century. But to follow Jesus must be to follow him in terms of his spirit, in terms of his attitude, in terms of his response to God and his response to the human situation, to determine in our context what Jesus would do, given what we know about him from the Gospel portrait of him. To follow Jesus in our day, we will have to learn who the enemies are that we are called to love, and where the hungry are that we're called to feed, and where the broken and the lost are that we're called to communicate and mediate the grace of God. The shape of discipleship in our day will be a shape that must be determined by every one of us, and we must all live out our own vision. We are not the clones of Jesus, but we are the followers of Jesus, and in this Lenten pilgrimage we are attempting this Spring to come face to face with the call of Jesus Christ to follow him and to determine what the shape of contemporary discipleship would be - for you and for me. Jesus gave us an example, says Peter, and we are to follow in his steps. If you read that word in its context, you will find that it's a rather foreign word to us, a rather alien context to us. There' s a word about being subject to all human institutions which is in the paragraph before I began to read, and that word was addressed to a largely slave church, and the point of Peter's counsel there is that the slave was to live out his life in the parameters of that servitude in a way that would give honor to Jesus Christ. That was the specific counsel. Now, you can't translate that literally into the 20th century where we become the disciples of Jesus, free people in a democratic nation, the most powerful nation of the earth. Some translation has to take place there, obviously. We know that there is a time when we cannot simply blindly submit. There is a time when, for conscience' sake, in the cause of justice and righteousness, because of the inspiration of Jesus Christ, we must stand up and say no. But, Peter's counsel, in that context, was appealing to those slaves (and there were 60 million slaves in the 1st century, in the Roman Empire) – his counsel to people in that context was to win honor to God by their honorable conduct and their nobility of spirit. He addresses the subject of slavery and their attitude toward their masters. And the Gospel has been criticized because it took nineteen centuries before the question of slavery was finally settled. Once again, the institution of slavery was undercut by the Gospel because masters and slaves were alike called to respond to every human being as a human being. A slave in the early centuries was a thing, not a person, and masters were given counsel as well as the slaves, but, to be sure, the institution of slavery was not attacked. What the Gospel addressed was that inner servitude of the human heart and soul, not the external condition. That came later as an outworking of the implication of the Gospel. A little further on, after we stopped reading, there is counsel to wives and to husbands, and I didn't read that because I didn't want all the wives to walk out, mad this morning. © Grand Valley State University �Following in His Steps Richard A. Rhem Page 4   You can read it on your way home, but I would suggest that you don't pick it up for Sunday dinner devotions. The model there is Sarah who called Abraham Lord, and went wherever he went. Marvelous! Only it doesn't work anymore. The whole context, the whole passage needs to be translated, because, again, it was a very specific word addressed to a very specific people at a very specific time. But even there we can get the drift, we can listen to the text long enough in order to determine that the call to us out of that word is to follow Jesus in the 20th century in our context, in our history, in our culture, in our society, in our community, in our families. And the spirit of Jesus Christ, that spirit that comes through throughout the New Testament, is a spirit to inform us and to inspire us and to empower us, as we seek to be contemporary disciples of Jesus. Peter says that Jesus is our example. When he was abused, he didn't retaliate. When he suffered unjustly, he didn't respond in anger. When he was crucified, in what must be the apex of human gracefulness, he said to the Father, "Forgive them, for they know not what they do." In Jesus there was this masterful freedom that we noted last week, this magnificent freedom, self-mastery, inward strength which enabled him to be in command in every situation because he was totally submissive to the will of the Father. Because he lived before the face of God, he feared no human institution and could be coerced by no human pressure group. Jesus, we noted last week, did not fit anywhere. There was no ideological group that could co-opt him for their cause; there was no well-meaning group that could, somehow or other, engage him and use him for their own ends. Jesus was sold out to God and, consequently, he walked with a masterful freedom in relationship to all human institutions and groups. Jesus was his own person because he was God's person, and in his willingness to suffer and to die, he has left an example to all who would follow him to adopt his spirit and mode of behaviour, although the particular response in any given situation will have to be determined by that vision that is dawned upon any individual human heart. This week as I was reflecting on this, I thought of Bonhoeffer. I always have to pull my Bonhoeffer down during Lent. Dietrich Bonhoeffer was martyred in 1945 as a consequence of having joined in an assassination plot to do away with Hitler during the Nazi terror. His Letters and Papers From Prison, you know, are probably the favourite spiritual testament of my life, and so I always bring him down and refresh myself again on the marvelous way in which he responded to his call to discipleship in that very critical period in our own century. And I was reading again in his biography that in 1939, when he had visited this country, he wrestled for a month with the question of whether to return to Germany or not. He was at Union Seminary in New York City. Reinhold Neibuhr had invited him to come, and Hitler was right at the apex of his power and his ravishing at that time. And friends of Bonhoeffer pleaded with him to remain in this country. He was a brilliant theologian. He was a passionate Christian. He had this tremendous potential, and they pled with him to stay here in order that he might be spared and saved for a full life, a useful life for decades to come. © Grand Valley State University �Following in His Steps Richard A. Rhem Page 5   In 1939, he took the last boat for Europe, for he said, "I may not participate in the upbuilding and restoration of my people after this terrible conflagration if I stay here in security, while they are suffering. I must join in solidarity with my people at this time, if I would participate in the new day that will dawn." And he said, "I know not what choice others may make, but for me, I must will the downfall of my own nation that Western civilization may prevail, for to will the success of my nation is to will the devastation of civilization." A hard choice! You see, the context of our text says, "Be subject to every human institution." But Bonhoeffer said, "There is presently in Germany a governmental institution that is an instrument of evil, and I must oppose it." His discipleship took a form in contrast to the counsel of Peter in a different context of history, and yet, I believe, in response to that very central appeal of our text to follow in the steps of Jesus. For Jesus was not a kind of a passive, weak, simpering, non-entity. Jesus was strong, and Jesus was free, and Jesus actively opposed what was wrong. Last week I mentioned Andre Trocmé, the French Huguenot pastor, who in La Chambon the French village in South France, created the village as a refuge for Jewish refugees who defied the French Vichy government that was the instrument of the Gestapo, who defied their order to turn over the Jews. However, Trocmé, in 1939, when Bonhoeffer was going back to Europe, wrote in his own diary, "Should I go and infiltrate the Nazi organization, that I might assassinate Hitler?" Trocmé’s mother was German; he spoke German and French with equal ease, he could just as well have slipped across the border. He was a very dynamic, powerful person; he could very well have gotten himself into that organization. In 1939 he actually put in his diary, "Should I go and do it, in order to stop what must be this ravage of darkness that is encompassing the continent?" He said, "No. That course is not open to me. To do so would be to separate myself from Jesus." In 1944, Bonhoeffer made the conscious decision to join a small group of conspirators who determined that the only solution was the violent end of Hitler. Now, it's so fascinating to me – here you have two theologians, two pastors, two passionate men, two men of great loving heart, of great energy, of great intellect, and both of them actively engaged, both of them proactive because of their discipleship of Jesus Christ, who came to a different conclusion as to whether or not to take an action of violence against Hitler. To be sure, five years separated the decisions. I don't know what Trocmé might have done in Bonhoeffer's shoes at that point; nonetheless, it's interesting to me that here were two very genuine, engaged disciples of Jesus wrestling with the same question, one saying, "I cannot do violence," the other saying, "I have no alternative but to do violence." A couple of years ago, in Union Seminary in New York, there was the commemoration of Bonhoeffer, and Edgar Bethke, the great biographer of Bonhoeffer, was asked the question, "How could Bonhoeffer, as a Christian, justify getting involved in a conspiracy in an assassination plot?" And Bethke’s © Grand Valley State University �Following in His Steps Richard A. Rhem Page 6   response was, "He saw no alternative." He said, "If there is someone going down the streets of a village killing people, the question is not how you cannot attempt to put an end to it, the question is how you can sit there and let it happen. You'd have to stop it." Phillip Hallie, who in 1979 wrote the book, Lest Innocent Blood Be Shed, about Trocmé and Le Chambon, the village of the refugees, said he got a letter from someone out East who wrote to him a very scorching letter, who said, "You have set forth Trocmé and Le Chambon as a passivist village that did good and was goodness incarnate, and you haven't even touched the issue. There could have been Le Chambons and there could have been Pastor Trocmés all over the world, but someone had to stop Hitler." And Hallie said, "That's true. I have to acknowledge the truth of that criticism." The point is not that one is right or one is wrong. The point is that here were two followers of Jesus who both were prolife, proactive, fully engaged, strong, caring, putting their life on the line, one saying the only alternative is a violent response, the other saying violence is always wrong for me. Trocmé was imprisoned in a concentration camp for his activities for a period of time, but it was touch and go in those days, and so they called him out in a month or two and they said, "You may be released if you will sign this statement pledging your allegiance and your complete obedience to the French leader of the Vichy government." All he had to do was write his name and walk out free. He said, "I can't sign that. My conscience is bound to the will of God. I cannot sign that." So they said, "You'll rot in prison." He said, "I'll rot in prison," and they led him back to his cell. Now, you see, we're not talking about a simpering kind of saccharine weakness that goes around the world trying to keep out of trouble, trying to be secure and find a measure of success and just keep out of any danger. That's not the issue. And the issue is not that we are all called to be clones of a certain kind. But the issue is this – we are all called to follow Jesus and to live out a vision that dawns upon our own hearts and lives as the consequence of the impact that Jesus has made upon us. We are called to follow in his steps. That's an exciting call. As I reflect on Jesus and the reverberations of Jesus that trickle down the centuries, finding expression in an André Trocmé and a Dietrich Bonhoeffer, I find that such a person is God-obsessed. There is a conscious certainty of the reality of the good and gracious God. And one is willing and able to commit one's cause to God. Isn't part of the problem of our human existence with its meaninglessness the fact that we're not sure that God is, and therefore that there is One to whom we may commit our cause? Jesus committed his cause to God. And Trocmé committed his cause to God. Bonhoeffer committed his cause to God. And then I find also that such a life is a life that is proactive, it is a life that is engaged. Not trying to survive, not trying to just get by, but living – living positively, with attention. Annie Dillard says that prayer is attention, © Grand Valley State University �Following in His Steps Richard A. Rhem Page 7   plugged in, tuned in, aware. Aware of one's world, one's community, one's neighbor, one's family, one's life. Living with attention. And I find that such a life, as I've mentioned before, is a life of wonderful freedom. Jesus didn't fit anywhere. Trocmé was a free man. Even the French Reformed Church couldn’t bring him into line, his conscience captive to the will of God. Bonhoeffer – what freedom he had. The marvelous poem that I've shared with you many times, "Who Am I?" They tell me I'm like one accustomed to live like one who is in charge," yet he's in prison. He says, "I feel like a bird in a cage." But he struggles with that inward feeling, and yet, to all outward appearances, he was one who was alive and in charge, even in prison. He says, in the concluding lines, "What am I, Lord? Am I this or am I that? Whatever I am, Thou knowest, 0 Lord, I am thine." Marvelous freedom! And then, paradoxically, joy. Joy. Trocmé was like a two-ton truck of love, rolling through the world. There was joy! Bonhoeffer brought joy to the prison camp to the cellmates. It was contagious. And Jesus, with the joy that was set before him, endured the cross. Freedom, joy, pro-life, obsessed with God. That's living, Maybe I set Jesus before you and a couple of his followers, maybe you want to slink off to the sides and say, "Wow. Who am I?" And our discipleship looks rather shoddy and shabby, I am sure. But I don't want to conclude with that strong call to discipleship without putting it in the context of grace, to say that those of us who have moved the farthest down the line have only just begun. And those of us who haven't yet begun aren't far behind. And the call is from the good and gracious God who says, "I love you. Not on the basis of your performance, but because I love you. Now, come and follow your elder Brother, Jesus Christ, our Lord." Thanks be to God, in the name of the Father and of the Son and of the Holy Spirit, Amen. © 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 III Series The Human Face of God Scripture Text I Peter 2:21 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-0-19870322 Date A point or period of time associated with an event in the lifecycle of the resource 1987-03-22 Title A name given to the resource Following in His Steps 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 22, 1987 entitled "Following in His Steps", as part of the series "The Human Face of God", on the occasion of Lent III, at Christ Community Church, Spring Lake, MI. Scripture references: I Peter 2:21. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Bonhoeffer Followers of Jesus Grace Lent Way of Jesus 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/6cee4bdce54e060e280f3213838da313.mp3 c6cdc40ef928d179451e71f2b1805b18 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 The Human Face of God Scripture Text Mark 14:36 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-0-19870329 Date A point or period of time associated with an event in the lifecycle of the resource 1987-03-29 Title A name given to the resource The Highest Freedom: Thy Will Be Done 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 29, 1987 entitled "The Highest Freedom: Thy Will Be Done", as part of the series "The Human Face of God", on the occasion of Lent IV, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 14:36. 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/4582d168510ec15cc83d33628a1fb339.mp3 2fb73f220b88d194b889df199bb51491 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 I Peter 3:18-22 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-0-19870401 Date A point or period of time associated with an event in the lifecycle of the resource 1987-04-01 Title A name given to the resource The Communion of the Saints: Prayer and Those Beyond the Death Experience 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 April 1, 1987 entitled "The Communion of the Saints: Prayer and Those Beyond the Death Experience", 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: I Peter 3:18-22. 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/1c96abb0b0fd273ed40a9f1cfc6367d8.mp3 e29a82a16276a0d19e084fd65d6290e0 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 Passion Sunday Series The Human Face of God Scripture Text Hebrews 2:14-17 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-0-19870405 Date A point or period of time associated with an event in the lifecycle of the resource 1987-04-05 Title A name given to the resource Jesus Christ, Superstar: A Contemporary View 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 April 5, 1987 entitled "Jesus Christ, Superstar: A Contemporary View", as part of the series "The Human Face of God", on the occasion of Passion Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Hebrews 2:14-17. 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/4b05bb3818835125c0d53302468887e4.mp3 5476d3cc08df508d06facb3a5662e211 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 Philippians 3:21 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-0-19870408 Date A point or period of time associated with an event in the lifecycle of the resource 1987-04-08 Title A name given to the resource Eternal Life: Reincarnation or 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 April 8, 1987 entitled "Eternal Life: Reincarnation or 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: Philippians 3:21. 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/4adf27dcaf2420fb92e821d4be2146fb.mp3 97709382cc7e5b8b6b5faa35fa58742a 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 Palm Sunday Series The Human Face of God Scripture Text Matthew 21:5 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-0-19870412 Date A point or period of time associated with an event in the lifecycle of the resource 1987-04-12 Title A name given to the resource Disarming Vulnerability 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 April 12, 1987 entitled "Disarming Vulnerability ", as part of the series "The Human Face of God", on the occasion of Palm Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Matthew 21:5. 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/2e91a872be74d51efdba22afe18684a4.mp3 4b77de9807b6eeb11aeae908aac1319c 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 Maundy Thursday Series Christian Hope in Life and Death Scripture Text Luke 23:46 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-0-19870416 Date A point or period of time associated with an event in the lifecycle of the resource 1987-04-16 Title A name given to the resource Learn of Jesus Christ to Die 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 April 16, 1987 entitled "Learn of Jesus Christ to Die", as part of the series "Christian Hope in Life and Death", on the occasion of Maundy Thursday, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 23:46. 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/522c00faa76359d3e335b5d60cf55745.mp3 a70fd9576c9181f907103cc7e0de0d92 https://digitalcollections.library.gvsu.edu/files/original/a15109431c6107731e66e49e8e538e64.pdf 5da2c0dd39decccba5353c320e7d5285 PDF Text Text He Lives, We Live, Alleluia! From the sermon series: The Human Face of God Text: John 14:19 Richard A. Rhem Christ Community Church Spring Lake, Michigan Easter Sunday, April 19, 1987 Transcription of the spoken sermon Because I live, you too shall live. John 14:19 "This is the day the Lord has made; let us rejoice and be glad in it!" This is the Lord's Day, the Lord's Day of which every first day of the week is a joyful celebration. This is Easter; Christ is risen from the dead. The word from the Gospel for our celebration today is Because I live, you too shall live. It is a simple text; just seven words. You can carry it home with you; you can take it with you through Eastertide; you can take it with you throughout all the seasons of your life; it will give you confidence in your youth, courage in life's middle years, peace at the end; you can take this text to your death, repeating it as you move through the valley of the shadow, into the momentary darkness and into the brightness of the light that will greet you, light streaming from his countenance who spoke this simple, straightforward word. Jesus said: Because I live, you too shall live. Today we focus sharply on the very center of our Christian faith and hope. On Easter we celebrate and rejoice in the final Truth, the last word of our faith: He lives, we live, Alleluia! Today we celebrate the center from which our every Christian celebration stems, the reason why there is any cause at all in this world, in our human condition, to celebrate. Let me set forth but two thoughts around which to center our Easter celebration: the foundation of our celebration, and the reality that we celebrate. © Grand Valley State University   �He Lives, We Live, Alleluia! Richard A. Rhem Page 2   The Foundation The foundation of our Easter celebration is the truth clearly and simply set forth in our text, the claim of Jesus, "I live." That is the great Easter reality. Jesus lives. It is the proclamation of the Gospel story. It was the overwhelming revelation to Mary in the Garden when, in gentle grace, he called her by name. It is the declaration of St. Paul in perhaps the earliest Easter document, the first Corinthian letter, where he declares, ... the truth is, Christ was raised to life. In simplest, most concise terms, Jesus says, I live. Perhaps you were surprised to find the Easter text taken from the Last Discourse with its setting at the Last Supper. That discourse begins with the 13th chapter of John, the moving scene of last supper during which Jesus girded himself with a towel and washed his disciples' feet. Death was at the door; Judas was dismissed. John tells us movingly, "It was night." It was in such a setting that the words of our text were uttered. They appear in a paragraph where Jesus is preparing the disciples for his absence. He assures them that they will not be left desolate, bereft; rather, he will come back to them. Then we hear him say, Because I live, you too will live. How are we to understand these words placed by John in this solemn setting on the eve of crucifixion? Was Jesus aware of Easter before ever he endured Good Friday? Traditionally, the Church has attributed such foreknowledge to him but, I think, wrongly. One thing we can be quite certain of: Jesus knew the end had come; his "hour" had arrived. And further, we can be quite certain that he was confident that God would effect His purposes through life or death. And further, should it be death, still Jesus placed his trust in the Father. But if you ask why I choose a text from the Last Discourse as an Easter text, let me remind you that the whole Gospel and each of the four gospels are PostEaster texts in their entirety. If, as we assume, John's Gospel is the latest of the Gospels to appear, then the Christian community had been living in the light of Easter for several decades. By this time the whole of Jesus' life and all the words remembered that he spoke were understood in the light of Easter. A study of the Last Discourse will show that it is really made up of several pieces of tradition. If, for example, you compare John 13:31 - 14:31 with John 16:4b-33, you will find that they are parallel passages, no doubt remembrances of the same © Grand Valley State University �He Lives, We Live, Alleluia! Richard A. Rhem Page 3   discourse of Jesus stemming from different circles and different times in the developing tradition. There are commentators who go so far as to call these discourses Post-Easter conversations of the risen Christ with his disciples. That is probably not the case, but there is no doubt that these chapters contain various time perspectives and some of the statements appear to be made in the light of the Easter experience and the presence of the Spirit. They reflect the reality of the Post-Easter Christian community. The only point I wish to make out of all of this is that what in the chronology of the Gospel of John appears to be a pre-Easter statement is really a Gospel proclamation in the wake of the Easter experience. Raymond Brown, in his great commentary on John, writes, Although he speaks at the Last Supper, he is really speaking from heaven; although those who hear him are his disciples, his words are directed to Christians of all times. The last discourse is Jesus' last testament: it is meant to be read after he has left earth. Yet it is not like other last testaments, which are the recorded words of men who are dead and can speak no more; ... the Last Discourse has been transformed in the light of the resurrection and through the coming of the Paraclete into a living discourse delivered, not by a dead man, but by the one who has life ... (p. 582) C.H. Dodd writes: It is true that the dramatic setting is that of the night in which he was betrayed, with the crucifixion in prospect. Yet in a real sense, it is the risen and glorified Christ who spoke. Brown explains this rather strange mixture of present and future as follows: The Last Discourse explains the significance and implications of the greatest of Jesus' deeds, namely, his return to the Father; but it precedes what it explains. The reason ... is easy to see: it would be awkward to interrupt the action of the passion, death, and resurrection, and it would be anticlimactic to place so long a discourse after the resurrection. (p. 581) Having explained how such a statement as our text appears in a pre-Easter setting, I want now to examine the foundation of our celebration - Jesus' declaration, I Live. Who makes this claim? It is Jesus, the man of Nazareth whose passion we have traced in these past weeks of Lenten observance. It is Jesus our brother, flesh of © Grand Valley State University �He Lives, We Live, Alleluia! Richard A. Rhem Page 4   our flesh and bone of our bone. It is Jesus, the human covenant partner of the faithful covenant-keeping God. It is Jesus whom Paul calls the last Adam in contrast to the first Adam. In sum: resurrection happened to a fully human person; it was God's mighty act, but the action was worked on Jesus, a human person who had been "made like these his brothers of his in every way," to quote the writer to the Hebrews from whom we took our text on Passion Sunday. Our Lenten pilgrimage began around the Table and the text affirmed the mystery of our salvation: "God was in Christ, reconciling the world to himself." God was in Christ. God was in this thing from the beginning, from eternity, in the conception and birth, in the life and in the death, but the one in whom God was fully present and active was the man Jesus. Our whole understanding of Jesus, of God's action in him, of the salvation accomplished through him comes from the New Testament, all of which was written a good while after that first Easter - a perspective from which the Early Church was fully convinced that God was in this thing. In order to witness to that Truth and to proclaim that Truth, Jesus was given every conceivable title of honor and dignity. There was no doubt that God was fully present to, active in, working through Jesus and when the creeds were formulated in the subsequent centuries, the way the Church gave expression to its understanding was to point to Jesus and say, True God, true man. And in the history of the Church, the "True God" soon overshadowed the true man. But we have followed a different tack these Lenten weeks. We have attempted to see him "from below" in the genuine human existence he lived out. We have attempted to see him as our brother - in fear and trembling before the "hour," determined fully to follow the will of the Father in costly obedience, setting us an example that we should follow in his steps. This Jesus: made in every way like us, the Jesus whom Mary did not know how to love, the Jesus who wrestled in anguish only finally to say, "Thy will be done," the Jesus who with disarming vulnerability faced down the alignment of worldly power determined to maintain its position by fear, coercion and intimidation. If we have done justice to the portrait of the man as the New Testament still portrays him, even through the overlay of deity ascribed to him, then Easter is really something to shout about because then a man has risen from the dead, then a human person has conquered death through the mighty power of God. Now, that's a miracle! © Grand Valley State University �He Lives, We Live, Alleluia! Richard A. Rhem Page 5   This is no God-man with an ace up his sleeve who couldn't die anyway because he was God. Don't tell me about a God-man whom death could not conquer. That would be no miracle. Then Jesus was only a masquerade. Then he seemed human, but was not really our brother. Then one can say God was here and death could not touch him, but one cannot say a fully human person was here and he conquered death by the power of God, Whose will he fully followed and to Whose care he trustingly committed himself. The glory of Easter is that God raised up one like ourselves, that in a fully human existence, death has been conquered. Jesus said, "I live." That is more than I exist; that is, "I am alive with the vitality of God, the source of life, and consequently, because I live, you, too, shall live!" The Reality We Celebrate The reality we celebrate today is that we, too, shall live. That is, that we are enlivened with the vitality of the resurrected Christ and that we now are alive with the life of God and we shall move through the moment of death into a fuller, richer dimension of life forevermore. The biblical term, the great theme of John's Gospel, is Eternal Life – life in a new dimension. Union with Jesus through faith was for John the union with God that was the source of life in a new dimension – eternal life – a present possession and an even more wonderful reality yet awaiting us beyond the terminus of death. You, too, shall live. That is the transforming consequence of the great Easter event. He lives, we live, Alleluia! Again, let me stress, we are not speaking of the mere perpetuation of life, the mere extension of some kind of biological existence. It is not simply to have more of living "at this poor dying rate." Although there is a strong, natural drive to live, to keep alive, it is also true that life can become a burden. Last evening my aunt told me of an uncle who said to her yesterday, "How I wish the Lord would take me home." That is not a rare desire. He, who was full of life and loved to travel and loved to have half a dozen children crawling over him at one time, has been wounded by a stroke. Emotions are out of sync, the mind goes out of focus, the motor skills are damaged, and he who always cared for others is now the object of care, handicapped, crippled, a bird with broken wing whose song is silenced. You, too, shall live! © Grand Valley State University �He Lives, We Live, Alleluia! Richard A. Rhem Page 6   But not in the limitation, brokenness and tragedy of this present experience. We shall LIVE; that is, we are now and we shall be more so, alive with the very life of God, this vitality by which he powerfully raised Jesus from the dead. In the first letter of John, the wonder of what we are now and the anticipation of what we shall be is beautifully experienced. 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 we know not what we shall be, but we know that when he appears we shall be like him for we shall see him as he is. Now! The present possession of life is the gift of the risen Lord and there is still more to come. In an Easter letter from prison, Bonhoeffer contrasts Socrates and Jesus. Socrates mastered the art of dying. Jesus conquered death. The first is within human capacity; the latter implies resurrection. The Easter message is a message of radical renewal. What we celebrate today is not just the return of a dead person to life, but the death of death, the conquest of death, the last evening and therefore the triumph of grace in the whole cosmos, the very victory of God over every obstacle, all darkness, every tragedy and all suffering. The resplendent strains of triumph reverberate down the post Easter decades of the Early Church. Paul writes nothing, nothing, nothing can separate us from the love of God in Christ Jesus our Lord. He breaks out in triumphant acclamation, Thanks be to God who gives us the victory through our Lord Jesus Christ! Socrates mastered the art of dying. One of philosophical bent can come to terms with almost any situation or condition. One can, with discipline and concentration and contemplation, come to a measure of peace in any storm - at least some seem to; that was true of Socrates - he mastered the art of dying. But Jesus conquered death. Socrates calmly drank the hemlock. Jesus anguished before the moment of evil's assault. Jesus wept. Jesus cried for release. Jesus felt utter desolation. Socrates died; nothing changed. Jesus died and then God changed everything. Jesus conquered death through the mighty power of God and therefore it is he who addresses us on each recurring Lord's Day, each First Day of the Week, with the assuring words, © Grand Valley State University �He Lives, We Live, Alleluia! Richard A. Rhem Page 7   Because I live you, too, shall live. We shall live, my friends - live beyond a mean and selfish extension of this present scene; live beyond the dis-ease, the restless anxiety, the broken down and disappointed hope; live beyond the gaping wounds of denial and betrayal; live beyond the weakness of our mortal bodies vulnerable to sickness and crippling disability. We shall live in love in communion with Jesus, in union with God in the eternal praise of His glory. © 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 Easter Sunday Series The Human Face of God Scripture Text John 14: 19 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-0-19870419 Date A point or period of time associated with an event in the lifecycle of the resource 1987-04-19 Title A name given to the resource He Lives, We Live, Alleluia! 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 April 19, 1987 entitled "He Lives, We Live, Alleluia!", as part of the series "The Human Face of God", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: John 14: 19. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Easter Followers of Jesus Joy Resurrection Transforming Love https://digitalcollections.library.gvsu.edu/files/original/314ce7b627a97edc846875b8190cac28.mp3 ae5989601a31d8dc049224e8d4e429df 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 Eastertide II Scripture Text Philippians 2:9-11 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-0-19870426 Date A point or period of time associated with an event in the lifecycle of the resource 1987-04-26 Title A name given to the resource Jesus is Lord 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 April 26, 1987 entitled "Jesus is Lord ", on the occasion of Eastertide II, at Christ Community Church, Spring Lake, MI. Scripture references: Philippians 2:9-11. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives