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                    <text>I Don’t Know How to Love Him
From the Lenten series: Following Jesus
Text: Luke 8:2; Matthew 27:61
Richard A. Rhem and Colette Volkema De Nooyer
Christ Community Church
Spring Lake, Michigan
Lent IV, March 29, 1992
Transcription of the spoken sermon
Our worship theme this Lenten Season is “Following Jesus,” and to follow Jesus
it is necessary to know something of the shape of Jesus’ life, the manner of his
behavior, his spirit, his attitude. This was recognized early on and there were four
Gospels written, Matthew, Mark, Luke and John. For centuries the Church read
those Gospels as though they were accounts of the life of Jesus that could be
taken quite literally, just as they were presented. As those Gospels were compared
one with another there was a recognition that the chronology was rather difficult
to put together and there seemed to be different emphases, etc. Nonetheless,
there was assurance that these were pictures of the life of Jesus and one could
read them and know something of the historical Jesus.
When I was at Hope College, I think I even had to purchase “ A Harmony of the
Gospels.” Do they still sell that book? I hope not, really. I have in my hand a book
published in 1969 called “The Life of Christ in Stereo.” There was a gentleman
who had studied for the ministry and then was wise enough to cop out at the last
moment, but he did have good tools of Greek and Hebrew. Then in the midst of
his life he was stricken with a disease that put him to bed. There he was. So he
spent his time snipping the Gospels. I can imagine a whole pile of old Bibles that
he might have had, you know, and he clipped this paragraph from Matthew and
then slipped one in from Luke, then add one from John, and go back and pick up
Mark so you could read from the beginning to the end. Here it is! The whole of
the four Gospels put into one consecutive tale or narrative. Isn’t that wonderful!
Not really, because it not only does not give us one Gospel, it distorts all four,
because the four Gospels were written by four different evangelists to four
different congregations, four different concrete communities with four different
sets of needs, for four different purposes. Now they were written twenty, thirty,
forty, fifty or sixty years after the event, so they had all of the oral tradition of the
early Christian community, and they had all of the experience of being Christian
to work with, so they had material from which to select. That’s what they did in
order to do a specific thing, in order to make a certain point. John tells us that
very clearly in his Gospel, in the twentieth chapter and the thirtieth verse he says,
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“There were indeed many other signs that Jesus performed in the presence of his
disciples which are not recorded in this book.” In other words, “I have done a
little selecting here, folks. I haven’t given you the whole picture. This isn’t a
snapshot. This is a portrait I have painted.” Why? “These things I have written —
my selection was in order that you might believe that Jesus, the one that lived,
that very real human being – who when he ate garlic you smelled his breath, that
very real Jesus who when he walked on the earth got his feet dusty like everybody
else – that you might believe that that one is the Christ of God, and believing have
life through his name.”
Now this is very interesting – do you know what’s in the paragraph above? The
story of Thomas, that disciple that Jesus found in Missouri—the one who said,
“Dead people don’t rise, fellas. Unless I can touch the nail prints, I’ll not believe.”
Jesus appears and Thomas says, “My God.” Jesus said, “That’s right.” Jesus said,
“Happy are those who never saw me and yet believed,” because that was the
problem for John in his day and his community. Those who never had the chance
to rub elbows with that one, whom his contemporaries knew was as real and true,
and flesh and blood as they were.
So now, here we are and we’ve got Matthew, Mark, Luke and John. Now we’ve got
the historical records, right? Wrong! We’ve got faith documents. We’ve got
history seen through Pentecost, through Easter, through Good Friday. And the
day-by-day life of Jesus as it was experienced by his contemporaries is very
difficult to recover. Their problem was not that Jesus was truly human. The
Gospel writers in the experience of Easter and Pentecost, in the experience of the
Christian community said, as Thomas said, “This Jesus, my God.” They had to
say, “This one was that one.”
But all we have are documents that say, “That one was this one.” So we’ve got a
kind of supernatural divine Saviour who started there and dipped down here and
did his thing and went back there. We’ve got this exalted Christ for whom it is
very difficult to get next to in terms of a human Jesus who might have been flesh
and blood like us, who might have cared about this world, who might have had
something to say about those who would follow him. It’s a lot easier to just let
him be the Son of God who comes down, dies for our sin and goes back. Whew!
I’m off the hook. My sins are forgiven. But what we’ve done to Jesus is reduce his
life to a comma, as in the Apostles’ Creed: “Born of the Virgin Mary, (comma)
suffered under Pontius Pilate.” Let’s leap from the virgin birth to the atoning
death and not get all nervous about that concrete life of the one who said, “I give
you an example, follow in my steps.”
Well, there is Good News because today there seems to be new interest in the life
of Jesus. There are all kinds of historical methods whereby the layers can be
peeled off. This research is going on all the time and there are some very
interesting studies that would peel off that faith crust in the Son of God in order
to lay bare the flesh of the man from Nazareth. Wouldn’t it be interesting if we

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could get out of time for a bit, have someone who actually followed him and tell
us what it meant? I think I see such a one coming . . .
(Colette Volkema DeNooyer speaking:)
My name is Mary Magdalene, which means simply, Mary of Magdala. Magdala
was the village where I was born and raised. My memories of Magdala are not
particularly good ones because I spent most of my life there filled with what we
called ‘evil spirits.’
I had heard of Jesus even before I first encountered him. He was healing and
teaching around Capernaum near the Sea of Galilee, which was not too far from
Magdala. His first disciples were from that place. Peter and his brother Andrew,
the Zebedee, James and John—they were fishermen. But you probably know that
already, don’t you? Because you have a great gift, the written word and the ability
to read it. Most of us had only the words we could hear with our own ears, and
the sights that we could see with our own eyes. You see a whole picture, don’t
you? But for those of us who were in the midst of it, it was not at all clear at times,
and yet we knew the man, we walked with him and we talked with him. We
touched him, and we held his hand. We experienced the power of his spirit, of
God’s Spirit in him. So perhaps ours is the greater gift, or at least as great a gift,
for I fear that perhaps in your written words he is beginning to become
imprisoned behind them.
Words . . . you know words are such inadequate vessels. And they can grow rigid
and cold with time. That’s why I have come, you see, to breathe some fire and life
into those words, to bring you to his human passion and love. I owe him at least
that because he gave me life when he banished the demons and filled my soul
with truth strong enough to keep the evil spirits at bay. But how to do that? I
thought perhaps if I remembered things about him that have stayed with me.
What were my strongest impressions of him? Three short years was all his
ministry was, you know. And I knew him for less than that, really. But the
intensity of the experience, it changed lives; it changed my life.
I have seen your artist’s rendition of Jesus and I think you misunderstand—he is
so often pictured meek and mild. If you think that it was easy to be around Jesus
of Nazareth you are mistaken. He was a relentless seeker and prophet of truth.
He was always asking, “Why? And, why not?” He was challenging rules and laws
that had become burdens for us. It wasn’t enough for Jesus for someone to
answer, “But it’s always been done that way.” Or even simply to say, “The law
requires it.” Jesus believed that they had lost sight of the purpose of the law and
the purpose of tradition. “Why don’t you wash before you eat? It is written in the
law,” they said to him. “Because it’s what comes out of one’s mouth and one’s
heart that determines whether or not we are clean,” he said. “Why do you eat with
tax collectors and sinners?” the Pharisees asked him. “Does a physician come to
one who is well?” he asked.

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And they were appalled at the way he kept or didn’t keep the Sabbath. They say
the Pharisees invited him to dinner on the Sabbath once. When Jesus arrived the
seats of honor were taken—the ones closest to the host. So, obviously, they had
not invited him because of their great love and respect for him. Jesus said that
when he entered the room he could feel their eyes watching him, and almost
immediately there was a knock at the door, and then it was clear the invitation
was a setup, for in the doorway stood a lame man and it was the Sabbath and, of
course, it was unlawful to heal on the Sabbath. They say Jesus looked at the man
and then turned and gazed at those seated around the table, pious and faithful
keepers of the law each of them. And he asked, “If your cow fell into a well on the
Sabbath, would you pull it out to save its life?” The question hung in the air. They
didn’t need to answer. They knew they would. So, he turned — in strong truth he
turned and healed the man on the Sabbath. For Jesus said, “The Sabbath is made
for us, we are not made for the Sabbath.” It is God’s gift to us for wellbeing, so
what better way to keep the Sabbath than to heal the broken and the lame?
Have you ever known someone in your own life who, when they were near, it
seemed somehow as if God were close? I mean, when you were with them, you
believe in God and in yourself, in life and in the future. It was that way with him
— the power of his presence. There are not words that can describe it, only its
happening. In his presence people were healed; by his touch they were healed.
They were made whole by his compassionate gaze. How? I don’t know, exactly. I
only know that it happened.
I saw a woman — she had had a flow of blood for twelve years and no one had
been able to heal her. She managed to just reach out and touch the fringe of
Jesus’ garment and she was healed. The crowd was large that day, and I’m sure
she hoped no one would notice. I mean, it was a great risk she took, you know. It
was unlawful for her to touch the Master’s garment in that condition. With her
flow of blood she was unclean, and so untouchable. Can you imagine —
untouchable for twelve years? She must have been desperate. She risked and she
reached out, praying that something would happen, hoping that she would not be
noticed. But she was. He noticed. Immediately he turned and said, “Someone has
touched me. I felt the power going out from me.” She came forward, terrified,
trembling. She fell at his feet weeping and told him why she had touched him,
and told him that she had been healed. You should have seen him then. He lifted
her so gently up until she was standing right next to him. Then he looked
unflinchingly into her eyes and said, “Daughter, go in peace, your faith has made
you whole.”
Word would spread when someone had found healing. People would come
bringing others who had needs. Then the crowds would swell even greater. But
you need to know something. He never used his ability to heal or to discern when
people were hurting to manipulate them. He never used their adulation to claim
political power and authority. How often didn’t he heal and say to the one made
whole, “Go and tell no one.” He didn’t heal to draw attention to himself. He

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healed to draw attention to God through him, and to the way to God. You know, I
don’t think Jesus even intended there should be a religion called Christianity. Oh,
I think it was essential for the Gentiles and for the persecuted ones in the years
that followed, but Jesus was a Jew. In that time of his ministry I think what he
longed for most was that the Pharisees and others like them would see the error
of their ways — to see that they were becoming an obstacle, a block to our way to
God.
What else? Perhaps this: His attentiveness to the overlooked, the disregarded, the
shunned of humanity. It never ceased to amaze me or to delight me, his
availability to lepers, to tax collectors, to sinners, to children, to women. I don’t
know if you can understand, but there are times when men look at women, when
they look at us it seems they are not seeing us, they are not touching us, but they
are seeing objects to own or to use. It was not like that with Jesus. I wish you
could have seen the way he looked at me when he banished the demons. I’ve
thought about that moment often and I’ve come to believe he healed me with a
look that accepted me just as I was — demons and all. He cast them out when he
touched me, not with a touch of lust, but with a touch that showed he valued me.
And for me that is still the greatest miracle.
So, I tell you what I remember of him, the Jesus who for us was so real, so
human, so down-to-earth. And who, for you, I fear is becoming so exalted, so
majestic, maybe even so unbelievable. Let me say it again in another way. I know
that Jesus was a man, because his humanness caused for me a particular
dilemma, and I am not afraid or ashamed to tell you. I was in love with him. Why
do you think I dragged myself to the foot of that cross? A thousand soldiers could
not have pulled me away until I had seen him breathe his last. Why do you think I
went Sunday morning in hopes that I might see him one last time? But, I didn’t
know how to love him. He moved me so. And I longed to love him in the only
ways I knew. I longed to cling to him in the way one would, to keep him with me.
And yet I couldn’t. I had to let go because I sensed that he was called for
something more, chosen for something more. Maybe he was even born for
something more.
I don’t know. But I think you have a dilemma too. The Gospel writers and the
apostles that preached Jesus, they took for granted that he was a man. So they
talked about that other something that we felt when we were with him, the way in
which he was so filled full of God that there was a unique relationship there. And
now centuries later you have read only of that. Are you able to cut through the
doctrines and the creeds about him, cut through the black and white translations
and the spoken pious clichés to feel the heart and the soul and the way and the
truth of the man? Or do you cling too tightly to his Godliness? So, I have a
dilemma and you have a dilemma. On the one hand his humanness that I knew,
his fire and his passion. On the other, his Godliness and his glory. Perhaps that’s
why the Church has so long confessed Jesus as truly God and truly man to honor
us both.

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But I wonder, if I may say so, I wonder if perhaps my perception of him is less
confusing, does not distort things as much? You see, what I remember most is
that he wanted to show us the Way, the Way to God and the Way to the Kingdom
of God. In loving him, his human person, I saw the face of God and, to my deep
delight and joy, I have discovered that, now, to love another person – even
though I can’t reach out and touch him – when I love another person, it is as
though Jesus is with me. Now I find that in them I see also the face of God. I
experience that that one who dwells in love, dwells in God. Loving one another, it
is the way to God. It is the only way I know to follow Jesus.

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                    <text>Baptism: A Means of Grace: A Sign of Belonging
From the series: The Sacramental Character of the Church
Genesis 17:11; Acts 2:38-39
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Pentecost II, June 21, 1992
Transcription of the spoken sermon
You shall circumcise the flesh of your foreskins, and it shall be a sign of the covenant...
Genesis 17:11
Repent, and be baptized every one of you ... For the promise is for you, for your
children... Acts 2:38-39

The conception of the Covenant Community that had characterized Israel all its
days was reaffirmed on that first Pentecost in a most beautiful way. The Covenant
Community, instituted first in Abraham and Sarah and the birth of Isaac, was to
be a special people called by God. That community was given a sign of belonging,
a right of initiation. It was the sign of circumcision, and in that Old Testament
community, Abraham received the sign at 99 years, Ishmael at 13 years (Yes,
parents there is even hope for adolescents), and if we would go to chapter 21, we
see little Isaac at 8 days, all receiving the same sign, with the same meaning: a
means of grace, a sign of belonging. This special people marked their flesh and
were set apart by God for a special purpose: to be God’s people in the world, to
bear witness to the light and the salvation that God’s grace would create and was
creating a people by which God would finally realize God’s eternal purposes of
love for the world.
On the day of Pentecost, Peter pointed to Jesus, the crucified one who was now
exalted by God and present in the power of the Spirit. He said, “This Jesus, whom
you crucified, God has raised up.” And they said, “Well, what should we do?”
Peter said, “Repent. Change your mind. Revolutionize your thinking. Recognize
that you have to turn around 180 degrees and recognize that this one that was
crucified was indeed God’s special envoy, the Word of God incarnate in your
midst. Repent and be baptized for the remission of your sins. For the promise is
to you and to your children, and all who are afar off to the extent of the world the universalizing grace of God now through the Gospel. The promise is to you.”
What promise? The covenant promise. The promise that God made to Abraham
and Sarah. “I will be a God to you and to your seed after you.” The heart of the
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covenant promise is the Word of God, “I will be your God and you will be my
people.” And in that Old Testament community the sign of circumcision
functioned as a mark in their flesh of special relationship to God, for special work
in the world. And in the New Testament time, at that hinge point in the life of the
people of God, Peter stood up and said, “It’s the same promise, and it means the
same thing, and so change your minds and be washed in waters of baptism. For
the promise is yours as well - and your children’s.” Baptism - a means of grace, a
sign of belonging.
I want to begin this morning to reflect with you for a week or two or three or four
on the Sacramental Character of the Church. I could do little more than introduce
the idea this morning, and probably I can do that best by giving you a bit of a
personal narrative of how I have moved through the years of my ministry to an
ever-deepening appreciation and experience of the meaningfulness of the
sacramental life of the Church. Now, as Pam said, “I am an incurable preacher.” I
can’t really help myself - that’s all I can do and I just keep on doing it and would
probably wither up and die if I couldn’t preach any more. I am reflective of the
Reformed tradition in which I have been nurtured and shaped, and educated in
the centrality of the Word of God, the centrality of the proclamation of the Word
of God, the centrality of preaching.
In the Reformed tradition we have said that table and pulpit are equally
important on the same level but, as a matter of fact, the pulpit has far ascended or
moved to the ascendancy. We are a people of the Word. We have been shaped by
preaching. We have continued to baptize adults and infants and, in our tradition,
quarterly to come to this Eucharist table. But really, the sermon has been the
thing.
I always believed in the power of preaching. I never experienced in my earlier
years a great impact of the sacraments - in our case, the celebration of baptism
and the Lord’s Supper. The Roman Catholic tradition has seven sacraments. It
doesn’t really matter. It is foolish to argue about those things, but in our
tradition, in Protestantism at large: baptism and Lord’s Supper. And we’ve
continued to do that, but I have to admit that I was leery of baptism in my earlier
years. If you would go back in the archives of the Church Herald, the house organ
of the Reformed Church in American, back in about 1961-1962 when I was at this
congregation right out of seminary (really should have been put in a cage for a
few years), but they let me loose on this congregation. A great sign of grace is that
after being gone for seven years, they even asked me back.
In those early years I wrote an article that appeared in the Church Herald
entitled, “Covenant Children Must Be Converted.” What was I worried about? I
was worried about too much reliance on covenant relationship. I was worried
about too much reliance on the sacrament of baptism, as creating a genuine and
authentic relationship to God. I wanted to say, “You’ve got to be converted.” Oh, I
used to burn up the aisles, pound the pulpit, really get excited in my youth.

© Grand Valley State University

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Now, in the springtime of my senility, (Laughter) I have come to see the sermon
as a very shaky business. The more preachers I get to know, and the more
sermons that I hear as I flip through the dial and watch the television tube, the
more distrust I have of preachers and their preaching. There is all too much
freedom given to preachers. Too much arbitrary word going out - going out with
such pomp and circumstance - with such dogmatic assurance, knowing things
that one wonders if even God knows. I don’t trust the sermon any more. I still
believe in preaching. (We are not going to take a vote on that in this congregation
this morning. (Laughter.) I’ve got a few vocational years to fulfill yet, so I want us
to take that vote in another ten years or so.)
But, I want to say to you that I am more impressed today with this baptismal font
(reaching into the font) and the water that runs down the beautiful little noses of
lovely little children. Not as a cutesy little ceremony, but as a sign of grace. As a
sign of grace. The sermon was given vivid and eloquent expression this morning
before the sermon began. The message was in the infant in arms. The infant
presented. The infant signed. The recipient of grace. And as that child grows, that
child has been marked. In our practice as we continue to deepen that experience,
we present the candle so that it might be an annual celebration, that the child
might learn to know “I have been baptized. I have been graced. I am claimed. I
belong to Jesus.” That such children will have imprinted upon their minds and in
the very fabric of their beings that they belong to God through Jesus Christ. And
that a day will come – as we had two or three weeks ago, when this whole rail was
lined up with wonderful young people – when they can say in their own person,
“Yes. I belong to Jesus. My decision. My choice.” And then we bring them here
and give them a fatter candle from this same fire and say to them, “Now, no
longer need your parents to light that candle on the anniversary of your baptism.
Now you will light that candle when you need to know the light of Jesus in the
darkness of your adolescence, in the struggles of your youth, into your
adulthood.”
The story is told of Luther who had this vivid sense of the reality of the devil that
may be apocryphal, I don’t know, but you know he threw the ink well at the devil.
And whenever he got severely tempted, Luther could say, “I have been baptized. I
have been baptized. I have been claimed. I have been owned. I am undergirded. I
am overshadowed. I am embraced.” Baptism - a means of grace.
In the early years of my ministry I trusted the sermon - my ability to convince, to
persuade, to demonstrate. Now I know that if you put a paper bag over my head,
and put a string around my neck I would be dead in a short time because all that
proceeds from my mouth is gas - deadly gas. It has no power except when God
breathes (phew) through the word. In the early days of my ministry I was worried
that children baptized might count too much on it and, therefore, I called on
them to conversion. Now I want to say to our little ones until I am blue in the
face, “You belong to Jesus. You belong to Jesus. You belong to Jesus.” Until as a
rose quietly, gently opening before the warming rays of the sun, they simply open

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up their lives to the God who created them and has loved them from everlasting
to everlasting.
I don’t know why in the early years of my own experience I didn’t trust my own
experience, which was filled with such nurture; I had such a home, such a church,
so that I never knew a moment in which I did not know that I belonged to God.
But now at least before it is too late for all of us here, we can come to see in
baptismal waters, in the application of the water to the child, pure grace. All is
grace. All is grace. Not in our coming forward, not in our affirmations, not in our
rigorous execution of duty. Not in our morality. Not in our status. Not in our
works. Nothing in us! All in God. All in grace. The sign of it - the infant marked
and receiving passively a sign that says, “All is God’s. All is grace. You are not
your own, but you belong to your faithful Savior Jesus Christ.”
That promise. This water. (Pouring water through his hand.) Bread. Cup. Touch.
We are bodies after all and grace is experienced when we touch - and taste - and
hug - and partake - and experience the water of regeneration. All of God. All is of
grace. Thank God we have been baptized, signed as belonging.
Graced. Graced. Graced. All is grace. Isn’t that good! Thanks be to God!

© Grand Valley State University

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                    <text>Eucharist: A Means of Grace, A Sign of Presence
From the series: The Sacramental Character of the Church
Text: Exodus 13:8; Mark 14:23-24
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Pentecost III, June 28, 1992
Transcription of the spoken sermon
You shall tell your child on that day, it is because of what the Lord did for me when I
came out of Egypt. Exodus 13:8
... This is my body. ...This is my blood... Mark 14:23-34

Jesus knew now that inevitably he would die. It must have filled him with all
kinds of questions. We know that he left the supper and went into the garden and
was stricken with grief - his soul full of anguish. We know on the cross he cried
out in dereliction, “My God, my God, why hast thou forsaken me?” Jesus was not
a marionette on a string, simply going through the motions as though he was
some invader from outer space, some extraterrestrial visitor who was sent down
by God to execute a certain plan and then return again. Jesus walked this way,
slugged it out in the genuineness of his human existence, fully faithful to the
vision, to the calling he understood himself to be called to. And now inevitably he
was going to die. Everything that he had claimed was seemingly crashing in
around his head. The New Testament scholar Edward Scheelebeeks says that at
least in this supper, at least in this moment, Jesus just had begun to appropriate
his death into whatever God was doing in him and through him. He must have
known now that, unless he had totally gotten his signals crossed, unless his life
would come to futility, somehow or other what God was doing, inaugurating
God’s rule would have to be comprehended in this inevitable death that loomed
before him.
It was Passover and as a faithful Jew, Jesus would keep Passover with his
disciples. As he gathered with them, feeling already the weight of the morrow, he
took the bread and blessed it and broke it and gave it to them and said, “This is
my body.” And when they completed the meal, he poured another cup and said to
them, “This is the covenant in my blood. And when you eat this bread and drink
this cup know that I am with you. Remember me.”
It must have been in reflecting on Jesus’ death and his resurrection and the
amazement of the encounter with the living Lord after Easter that the Church
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began to formalize that meal. It was obviously in the pattern of the Old
Testament - God delivering Israel from the bondage of Egypt. Moses said to
Israel, each year on the anniversary of this deliverance celebrate this meal, this
Passover feast. And so they remembered and experienced again the deliverance
of God from the bondage of Egypt, and on the night in which he was betrayed,
Jesus at Passover time, gathered with his disciples around the table and gave that
Passover feast this twist that now it would be a remembrance of him, of his death
and of his life. And through two thousand years the Church, as its central act of
worship, gathered at the table, broke bread, poured the cup and remembered
Jesus.
Remembering is an important part of our human experience. This week as a
nation we will pause and remember the birth of this nation. For us the 4th of July
has lost some of its luster, I suppose. We don’t know tyranny and oppression, by
and large. Some of those who have just emerged from it will tell you how deeply
moved they are at the celebrations that remind them of their roots and their past,
able now again in the freedom that they know, to celebrate them with joy. But we
will pause and we will remember, and yet what we will do on the 4th of July is
really nothing compared to what Israel was called to do by Moses.
The understanding of that ritual, that celebration, in their experience, in the
categories of their thought, in their language, was to call them not simply to
remember an ancient event but, remembering, to bring it present, to represent it,
so that they could with each succeeding generation enter into that experience.
The youngest child had a part to play. We’ve celebrated Passover suppers here at
Christ Community during Holy Week, and the youngest child has a part to play
because that youngest child is to be incorporated into the experience. Not just
ancient history, but the present experience of being a people of God’s grace,
separately claimed. Each generation was to enter into the experience personally
to appropriate that which was celebrated with joy centuries before. Maybe the
closest we come to it is the spiritual, “Were You There When They Crucified Our
Lord? Were you there when he rose up from the grave?” Not simply to remember
something past, but, as it were, to bring it into the present - to experience its
power even here and now. That, I think, was the Hebrew experience of Passover
and is to this day. And that was the model on which Jesus, when he gathered with
his disciples at the table, was saying to them, I suspect: “I don’t know what in the
world God is doing but, somehow or other in my presence with you, God is
present to you and in this cup of fellowship, in this bread, we are one, and in
whatever future God has in store, I will be with you there as well. So take bread,
remember me. Take the cup. Know my presence.”
One of a former century wrote these words which I think are rich with imagery,
trying to grasp what it is that happens when we taken these elements.
The blood that we must drink or have no life in us, that precious blood of
Christ is not the blood of his poor crucified body. But it is of that body of

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which he is the head and we are the members. It is the life’s blood that
flows from his heart of hearts into the veins of us his spiritual members. It
is the blood that is the very life of him who living by the Father drinks the
very wine of God and of heaven, and which becomes in us the very life of
God.
Sounds mystical. I don’t know quite how to understand that, but the intention
should be clear. Jesus gave us something that, like the Passover feast down
through generations, would incorporate each new child of covenant grace into the
experience of God’s grace.
The Church is a place where the means of grace are regularly offered. We speak of
baptism and the Eucharist or the Lord’s Supper - those two sacraments. There
are more I think. And we speak of the preached word as the means of grace: a
channel, a vehicle, a way by which somehow or other God’s grace becomes
tangible in our experience – a way beyond the idea and the truth of it to the
experience of it. A means of grace.
In the Church we have the baptismal font with its water, by which we are initiated
and have that sign of belonging. And we have this table set with bread and cup by
which we come to remember, but, in remembering, to experience the presence of
our Living Lord, who binds us together as brothers and sisters and sends us out
forgiven and renewed again, energized, enlivened with the life of God flowing
through us to be God’s people in the world. The Sacramental Character of the
Church: How can I preach? How can I use words that might enable you to
experience?
I said last week, I come to doubt preaching, preachers, and sermons when I see
the distortion. Oh dear friends, the distortion in the Church of the Word of God.
When I hear sermons that twist the grace of our Lord Jesus Christ, I wonder if it
is not a time in the Church when we need a moratorium on preaching? Perhaps
we ought simply to come here and baptize our young and those who come to faith
and break bread, and drink the cup and hear the words, “I love you. This is my
body. This is my blood. You are forgiven, renewed, embraced by grace. You, for
all the world, for all time, just come here for a while without words.”
Our Reformation tradition was a reaction, of course, a necessary reaction, and
corrective at the time. And we claimed that we kept pulpit and table on the same
level, but we didn’t at all. The pulpit has loomed so large; the table has almost
faded into oblivion. I am so conditioned by that. The shelves of my library are a
parable: Last night I walked around them to my dismay. Although I knew it
already, I actually got up from my desk and looked. On the shelves are yards and
yards of books on preaching. Hardly six inches of books on the sacraments. I was
so frustrated - I could preach to you for a solid year on the Eucharist and not
mine the riches of its truth. I don’t even know where to begin. I don’t even know
how to do it. I am feeling - probing after something - the sacramental character of
the church! Our worship has been so anemic, so impoverished, and so noisy with

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words. We have never learned to worship! And I find myself almost at a loss to
lead you into a fuller experience of grace. How can I enable you somehow or
other to taste and handle things on the scene? How do you experience God? How
does grace reach you? What setting? Some of you would tell me that grace
reaches you around the table of an AA meeting. Some of you might say simply to
come into this place, to hear the music begin, to see the candles flicker, to have
the table set. Some of you, simply feeling the body of the one next to you,
reminding you that you are not alone and you are part of a community. I don’t
know how to tell you. But I do know that there is in the experience of the
Eucharist a level of experience that does not come filtered through the head, but
is able to move down through the head and into the heart and into the gut. We
are so intellectually oriented, so word oriented, so impoverished in our worship.
How can I help you, maybe even this morning, to have some fresh experience of
grace made tangible?
I am moving in my own experience, to the frustration of some of you. It was said
not so long ago by a very fine member of this congregation, “By now Dick Rhem
ought to have his mind made up and know what he believes.” Not so. Oh, I know
in whom I believe, but there’s so much more. We have been so impoverished in
our experience, and as I said, I try myself to reach after it and find that it needs to
be more than a head-trip. There needs to be those means - those vehicles of grace
that can grasp us somewhere here so that grace become tangible.
Would you open your life to some new possibility? You have been so conditioned
to come here and hear a sermon. You have been so conditioned to be a spectator
in worship, to have something done to you and for you. Would you think that
there might be a richer experience of worship than you have ever yet
experienced? Could I invite you on a pilgrimage of opening your life to something
more than the noise of words, that just perchance there might be some touch of
grace? I understand the elders in Geneva in the 16th century. The Eucharistic
celebration had become encrusted with custom and superstition, and magic, and
abuse. I understand their reaction. I understand the elders of Geneva who said
that Eucharist would be celebrated only four times a year, and then it will be
special; then it will be exalted. I understand. But a great tragedy has stemmed
from that. For I feel the feast has not become so very special. The greater
consequence is that we lost our appetite for it. So many of us, born and bred on
sermons, could even do without it. I believe the Church is on a shaky foundation
if it lives by words alone. It is this water. It is that bread and that cup that keep us
right at the heart of it all: the grace of God incarnate in Jesus Christ our Lord,
who loved us and gave himself for us.
I remember, over fifty years ago, a Lord’s Day as though it were yesterday. I must
have been in kindergarten. I had gone to morning worship with my father and my
three sisters. It was Communion Sunday. We came home and my mother was
preparing dinner and my sisters were helping, and my father, as he often did, sat
in the rattan rocker on the huge screened-in porch that spanned the front of the

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Richard A. Rhem

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huge, huge old house we lived in, and child-like I bounced up to him and said,
“Daddy, when can I have that bread?” A child’s question moved him to tears and
he looked up at me and said, “I pray for the day you have bread.” And I heard him
tell that story time and time again. And I feel impoverished because I could not,
as my grandchildren can here, sit between my father and mother and take the
bread and take the cup. If only he could have taken me next Lord’s Day. If only I
could have knelt with my father and received the bread and heard the pastor say,
“Jesus loves you.” It would have been an impression more lasting even than that
front porch scene.
I am so thankful that we are learning to take bread and cup, opening our lives to a
dimension of the grace of God that comes in another way. I invite you to put away
your resistance, to short-circuit your presuppositions, to let go of all your former
experience and today for the first time take the bread, and take the cup and ask
God to make Jesus alive to you. I invite you.

© Grand Valley State University

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                    <text>The Word: A Means of Grace; Story as Sacrament
From the series: The Sacramental Character of the Church
Text: Isaiah 55:11; Acts 10:44
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Pentecost IV, July 5, 1992
Transcription of the spoken sermon
...so shall my word be that goes out from my mouth, it shall not return to me empty, but
it will accomplish that which I purpose... Isaiah 55:11
While Peter was still speaking, the Holy Spirit fell upon all who heard the word.
Acts 10:44

If you have any important summer events for which the weather is important,
don’t talk to me. This is a day of the Rhem Reunion - thundershowers predicted
at noon - just when the grill is getting really hot. (Laughter) But, it’s a pleasure to
have so many of my family here: aunts, sisters, brothers-in law, nieces and
nephews, and the lower generation. Nancy and I are especially grateful this
morning that we have six kids in church. Pretty good, huh? Good introduction for
a sermon on population control, of course. But we didn’t know what the other
was doing for a long time - I mean, before we met. (Laughter) I had better get to
preaching.
As a matter of fact the sermon does have something to do with population
control. Population control is really only one dimension, but the planet earth is in
trouble. There is a crisis in the world, a crisis in the universe. And it is being
recognized on many fronts. Last month there was a world-class summit, the
Earth Summit in Rio de Janeiro where the leaders of the nations gathered to
discuss the whole situation of the environment, of the state of the planet. The
United Nations sponsored the conference on the environment and development
but that’s where the rub is. The resources of the earth are being used up and
consumed at a greater rate than the earth in its own natural cycle can replenish
itself. The human race has done great damage to ecology from time immemorial,
but it was rather localized and the population was not that great. But today, for
the first time, population being what it is and technology being what it is, we are
as a matter of fact outstripping the resources of the earth. There is a crisis on
planet Earth and it is serious, and it is a matter of universal human concern, and
it is a matter of concern to biblical Christians, to biblical people.

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Richard A. Rhem

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Now sometimes issues like this tend to become trendy and band wagon issues,
and there are those nuts on the lunatic fringe that tend to turn us off and to
offend us. Apart from them, of course, our attention would not be grasped. But
sometimes they also enable us to write the issue off and to say, “Well, that’s just a
matter of a few nuts, and it doesn’t really concern us.”
Well, I want to say this morning that it does really concern us, and the situation is
serious. The conference was held in Rio de Janeiro last month, but last year in
Cambera, Australia at an assembly of the World Council of Churches there was a
major focus on justice and peace, and the integrity of creation. The integrity of
creation has become one of those catch words in our day as the Church has come
to recognize the serious dimensions of the environmental crisis. Justice and
peace, and the integrity of creation are major foci of the Church’s thinking and
reflection today, and well they should be. I suppose that there are some of you
here who really get turned off with all of the claptrap about the environment as
though it were a non-issue. You would probably like to spit at a spotted owl, or
what was that silly fish that held up the building of the dam in Tennessee? Maybe
it is still held up, I don’t know. Satire can make a laughing matter of such
environmental concerns. However, we cannot simply sidestep this issue.
I felt that our own president lost an opportunity for world leadership in Rio at
that conference. I heard his rationale for our foot-dragging. He said, “After all,
the United States has done more than any other nation on these issues.” True. He
said, “The United States has spent more billions of dollars than any other nation
on these issues.” True. And he said, “We don’t have a lot of money for these
issues.” True, I suppose.
But, let’s be honest folks. This perspective was given to me by my friend Ernie
Campbell, who is a fellow pastor and writes some notes quarterly, who said, “You
know it is rather difficult to make an impact on the world when you are the
powerful and the affluent of the world.” For example, he says, it is a shame that
the rain forests in the Amazon basin are being decimated. But how impressive is
it when we sent our lecture down to the Amazon basis from our four, five and six
bedroom houses with three, four and six bathrooms all nicely sided with cedar
shakes? And how much will we be believed as we lecture the world on the virtues
of riding a bicycle as we step out of our Mercedes or Chevrolets, as the case may
be? And, will we really be heard when we suggest to the peoples of the world that
it is necessary to conserve energy when we sit here in air conditioned comfort in
the coolest church in town? (Laughter) You see it is awfully easy to be self
righteous. As Ernie Campbell said, “It reminds me of the time when I was a kid
and we used to play King on a Hill,” and he said, “when I got to the top after
clawing my way up I wanted to say ‘Stop the game. Freeze the position. Now that
we are at the top, let’s everybody act responsibly.’”
I hope there will be some technological breakthrough, some way in which we will
expand the resources of the earth beyond our fondest dream. And that’s really

© Grand Valley State University

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Richard A. Rhem

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what has been the story of human development. They were up there in space long
enough recently to maybe have brought back a crop of tomatoes. Who knows
what potential there is in the cosmos for the meeting of human needs to make life
sustainable on the planet? But in the meantime, the crisis is there. It is our
responsibility and it is up to us either to pay the tab or to wind down our
consumption and simplify our lives. It simply won’t wash to lecture the Third
World on environmental preservation and conservation while we go blithely on
our way, the greatest consumers that the world has ever known.
But you know, the issue is greater than a matter of human survival. The real issue
is that we have not valued and cared for God’s good creation. God created the
heavens and the earth, and God looked it all over and God said, “It’s very good.”
And God rested on the seventh day and luxuriated in the wonder of the worlds to
which he had given birth. Creation is God’s and we are called to value it, and to
bless it, and to bless the Creator in the blessing of creation. It is not ours.
It is really a relatively recent thing that the human race has raped the earth and
treated it as an object at our disposal. You can trace it back to the 18th century, to
the Enlightenment. The same kind of philosophical thinking and experimentation
that has led to such fruitfulness in the natural sciences has also led us to view the
whole planet and the cosmic reality as that over against which we can have
dominion, and we can manipulate, and we can use and abuse, that we can exploit
for our own purposes. It is almost as though we have in mind that the earth and
the plants, and the animals, and the sky and the sea exist for us, for the
satisfaction of our wants and our desires, for our pleasure. We have failed to see
our connectedness with all that is alive. We have failed to see ourselves in the
continuum of creative reality and through the Industrial Revolution, in our
consumer society, we have raped the earth; we have abused creation; we are
outstripping the resources presently available to us. And it is high time that we
question the whole modern approach to the world that has made it a “thing” to be
used. It is high time that we get off our highhorse, anthropocentrically looking at
reality as though it is there for us and failing to see ourselves as a part of the
linkage of life.
We have to get back to a biblical understanding of things. God created the
heavens and the earth, and God blessed creation. Maybe you say to me, “But
doesn’t it say in Genesis 1, at the end of the chapter, that God said, “Be fruitful
and multiply and have dominion over creation?” It does. And there may have
been a day when that was God’s word, but that word dominion dare not be used
today because that word dominion, which could mean to rule as a servant, has
come to mean to dominate and to have dominion over, and to exploit. The
dominion model won’t work today. Most who look at these things and who study
these things biblically have moved to a stewardship model. God has made us
stewards of the earth. We are the trustees of creation. We are called to preserve,
to conserve, to care for the created order.

© Grand Valley State University

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But there are some who are saying we need to go even farther than that, that
stewardship, although it calls to mind human dignity and the agency of the
human person in the whole creation of things and their operation and accords a
certain dignity to the human person created in the image of the person of God;
nonetheless, stewardship in our day, in the light of the crisis, even gives us still
too much of that over-againstness. It is being suggested by some today – and it
comes out of a rich, ancient Christian church heritage in the Eastern tradition – it
is being suggested today that we think in terms, not of dominion, not even of
stewardship, but of a sacramental model. That we begin to see creation as that
stuff of reality that becomes for us alive with God, that creation becomes the
material tangibly that conveys to us the knowledge of God and the grace of God,
that we see the whole of creation as alive with the life of God.
So that, just as bread and cup and water have become vehicles of grace, tangible
material things, outward signs of inward and spiritual reality, so we begin to look
at our world that way. A sacramental model of reality would see the world as a
pointer to the Creator and all of creation, drawing forth from us praise and
doxology. That we develop “Epiphany Eyes” in order to see through created
reality and to recognize as the Psalmist said, “That all life is alive with the breath
of God.” Apart from the breath of God there is no life. “You breathe and give them
life,” he says. And so the whole created order needs to be recognized more and
more as alive with divinity.
I love to sit on the bluff and listen to the surf. When it is a gentle surf, the
constant lapping of the waves in rhythmic regularity reminds me of a cosmic
breathing. Breathing in and breathing out. Breath, spirit, the cosmos pulsating
with the life that is the life of God and, therefore, the whole of created reality, a
pointer to the creator, drawing forth worship and praise. How will we ever be able
to develop such a sense? Is it not by observing Sabbath? Is it not by heeding the
biblical word, the call to observe Sabbath in the Old Testament where the law,
(and incidentally we speak of the Ten Commandments or the Law, but the better
word is the Torah, which meant to the Hebrew a way of life), the way of life in
Exodus 20, and the way of life in Deuteronomy 5 both called Israel, both call us,
to observe Sabbath. But in the case of Deuteronomy it was to observe Sabbath to
remember the redemption from Egypt. In Exodus 20 the call to remember
Sabbath is to remember creation, for the writer says, “Six days God created and
rested on the seventh day.” Israel was called in that rhythm of worship and work:
life and liturgy - to remember in ever reoccurring cycles that all of reality was a
gift of God through the observance of Sabbath. Sabbath means rest, and that to
which God called God’s people was to cease, to stop, to look, to listen. That to
which God called God’s people was simply to let go, to take one’s hands off the
controls. Simply to be.
Now when I get home, I am glad that I will be surrounded by about fifty strong
family, otherwise Nancy would take me aside and lecture me severely and say,
“Preacher, heal yourself.” Being a Dutch Calvinist who grew up believing that

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salvation was through suffering and one’s labor, it is very hard for me to cease
from my labor. Sabbath calls us to stop. There is that in us which struggles and
strives and seeks to achieve. There is that indispensability complex that forgets
that the world will get on jolly well with us or without us. There is that in us that
gives ourselves far too much credit and too much responsibility for the ongoing
movement of things. God said to Israel, “Stop. Look. Listen. And in your pause let
me whisper to you that it is I that keeps the planets in orbit, and the fields green,
and the rivers flowing, and the rain falling. It is I, in that greater grace of life that
embraces you, that sustains you and keeps you in existence.” Sabbath. Stop.
Look. Listen. Luxuriate - after the example of God.
Why did God rest after the sixth day? Was God exhausted? I don’t really think so.
Was God bored? Probably not. Did God need refueling in order to go back to
work the next day? Hardly so. Why did God stop? Did not God stop simply to
delight in that which God made? And is not to observe Sabbath an invitation to
delight in the wonder of the world? To take a moment to revel in joy at birds and
bees, and creepy crawly things, turtles and rosebuds, and starry nights and a
fresh breeze that wafts across one on a summer’s eve. Sunrise and sunset, the
succession of the seasons: Springtime and harvest, Summer and winter. Sun,
moon and stars in their courses above. All of it if we just stop - and look - and
listen. Inviting us to move beyond it all to the one who upholds it all by the word
of power, whose grace embraces all, who calls us to delight.
Matthew Fox, the Catholic theologian in trouble with the Vatican, suggests that
the Church has been so hung up with original sin that it has forgotten original
blessing. Before Genesis 3 is Genesis 2, the creation of a garden named Eden,
which means delight. And the whole covenant of grace and the whole salvation
thing is simply an emergency means to the restoration and realization of God’s
grander scheme of the creation of the heavens and the earth. The breath that you
breath, that pulsates within you, is the same life that is in the rose and its source
is the same good and gracious God.
Oh, I remember Sundays as a kid - they were to be endured. As someone has said,
“Ugly Sundays.” Another part of my Dutch Reformed pietism, Sundays were
marked by all the things I couldn’t do. That oppressive legalism has created a lot
of dysfunction in our lives. It has taken me a long time to get over my rebellion
against that suppression of delight to the point at which I realize that the
invitation to observe Sabbath is an invitation of the good and gracious God who
formed my well being and says “Delight. Just sit there and delight. Don’t do
anything. Simply be and let grace wash over you.”
The writer to the Hebrews says, “Today if you hear my voice, harden not your
heart. Enter into the joy of the delight of God’s wonderful world.” Thank God.

© Grand Valley State University

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                  <text>Richard A. Rhem Collection</text>
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                  <text>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.&#13;
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514"&gt;Richard A. Rhem papers (KII-01)&lt;/a&gt;</text>
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                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives.</text>
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                  <text>1981-2014</text>
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              <text>The Sacramental Character of the Church</text>
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                <text>Observing Sabbath: Sanctifying Creation</text>
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                <text>Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/</text>
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                <text>A sermon given by Richard A. Rhem (Dick) on July 12, 1992 entitled "Observing Sabbath: Sanctifying Creation", as part of the series "The Sacramental Character of the Church", on the occasion of Pentecost V, at Christ Community Church, Spring Lake, MI. Scripture references: Exodus 20:8, Hebrews 4:9-10.</text>
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