780 24 26018 https://digitalcollections.library.gvsu.edu/files/original/450520b2517c093633d03e40a2d8b51f.pdf 8c04def5fafd4b7f8d495d2306dfb205 PDF Text Text The Spirit Beyond All Human Religion Text: John 4:21-24; Acts 10:34-35 Richard A. Rhem Christ Community Church Spring Lake, Michigan Trinity Sunday, June 6, 1993 Transcription of the spoken sermon “The hour is coming when you will worship the Father neither on this mountain nor in Jerusalem….The hour is coming, and is now here, when the true worshipers will worship the Father in Spirit and Truth, for the Father seeks such as these to worship him. God is Spirit, and those who worship him must worship in Spirit and Truth.” John 4:21-24 “…I truly understand that God shows no partiality, but in every nation anyone who fears God and does what is right is acceptable to God.” Acts 10:34-35 We have traversed the Christian year once again. We have gone through the cycle. Last Sunday was Pentecost, and the Sunday after Pentecost in the calendar of the Church is Trinity Sunday, a time when we focus on the God for whom our hearts long. The one true and eternal God, creator of all, whose heart we have seen in the face of Jesus, and whose presence is with us in the Spirit. As we celebrate Trinity Sunday this year, let me suggest that it is time for us to begin to think about that Trinitarian formulation in terms of our present world, the state of that world, and the relationship of the religions in the world. The trinity was the formulation in the third and fourth and fifth centuries of the Christian Church, trying to make some sense out of the experience - the experience of the one true God who obviously was there revealed in Jesus and was present in a powerful way in Spirit, the Spirit that Jesus promised would be given to empower them and to send them out into the world, telling the good news that he had brought, the good news of God. The God who was near. The God who was gracious. The God who was inclusive of all, and who could be trusted. The God of all grace and mercy. The formulation of the doctrine of the trinity in subsequent centuries was an attempt to make some sense of that. Last week I suggested that maybe the whole development of the Christian Church was an unfortunate mistake, that maybe it was contrary even to the intention of Jesus himself. The formulation of the Christian Church that set up a competing religious institution over against Judaism – Jesus, I think, had no intention of © Grand Valley State University   �Spirit Beyond All Human Religion Richard A. Rhem Page 2   that. There is nothing in his ministry that would seem to indicate that what he was about was the founding of another religious institution. What he was about was mediating the presence of the only God, the one true God, the creator of the heavens and the earth, and promising that God was ready now to move broadly across the face of the earth in a spiritual presence and power. That’s the promise of Pentecost. Jesus was pushing out the walls. He was removing the barriers. They killed him for that. There’s something about us. We want to have the last word. We want to have the only truth, all of the truth, and nothing but the truth. We get an idea; then we build an institution; then we set it up as an idol and we worship it. We claim that somehow or other this is the truth, and it becomes a truth that divides. What Jesus was trying to say, I think, was that there is only one God who is the God of all humankind, a God who would gather all humankind into one world community. Now we are at the point, Jesus was saying, where that Spirit of God will move us out into the world. “Go tell the whole world. Start in Jerusalem. Go to Judea and to Samaria, and the ends of the earth and tell them about the God of grace whose presence I have mediated.” It didn’t take very long, however, and that Christian movement, and the power of the Holy Spirit began to be constituted into a competing religious institution. Now down through the centuries we’ve had Judaism and Christianity claiming to serve and worship the same God, and yet claiming to be the way of truth to that God over against the other. On this Trinity Sunday, 1993, let me suggest a modest proposal. That is that Christ Community become a catalyst for the undoing of the absoluteness of the Christian Church, advocating the undoing of the absoluteness of all of the competing religions, taking down the wall, breaking down the barriers in order that we might realize the intention of Jesus and the promise of Pentecost, that the Spirit of God would be poured out on all flesh. It seems to me that this is what Jesus was about. The reason I am concerned about it more and more, is because religion is such a potent, powerful force. It is the most powerful force in the world. The force of religion in our world in the various divided camps has placed our world in peril. It is time for us to stand up and confess that we have absolutized our own partial vision over against other partial visions, and thus denied the very thing for which Jesus lived, and for which he died, which was for us to see the universal calling of all the children of God into that one world community. Hans Küng, the Catholic theologian, has said that without peace among the religions there will be no peace in the world. He’s right! And then he goes on to say that without peace among the churches there will be no peace among the religions. So there’s a sense in which talking about a dialogue among the religions is already a step removed from where we are. But over twenty years ago, right about this time of year, this congregation changed its name from The First © Grand Valley State University �Spirit Beyond All Human Religion Richard A. Rhem Page 3   Reformed Church of Spring Lake to Christ Community Church. That was done intentionally in order to create a new image, in order to establish the fact that here we would have an ecumenical community that reflected the whole spectrum of the body of Christ. Here we would honor all of the faith traditions. Here we would blend the traditions into a new mix and a new mold that would be reflective of the breadth of the Christian church. And it has happened. You are a broad spectrum of Christian traditions in your various backgrounds. If this community were a dog it might be considered a healthy mongrel. Nothing pure about this place. It is all mixed up and that’s healthy. But it’s not enough! We have got to take the next step. Somebody has to stand up and say, “For God’s sake, for peace in the world the respective human religions are human constructions that need to be transcended in order to realize the Spirit of Pentecost, because the Spirit of God is beyond any of the particular concretizations of the respective human religions.” It seems to me that this is what Jesus was about. But too soon after the day of Pentecost, as the Christian movement began to sweep across the face of the earth, things went awry. A Christian Church was born. I am not saying that we have to undo two thousand years of history. Nor am I so naive as to believe that the Spirit of God does not work through all of the stuff of history, even through our blindness and our obstinacy; even through our absolutizing of our partial views, the Spirit of God works. Paradoxically, the God of Israel was brought to the nations by the God of the Christian Church. But I am suggesting to you today that the respective absolutizing of human religious institutions must come to an end. It is time for someone to speak for God and for the Spirit of God, and for the promise of Pentecost, bringing all of those who would serve and worship and adore and hunger after the one true God into one community of faith no matter how many faces it might have. It seems to me that the Trinitarian formulations of the Church, which came four hundred, five hundred years after Jesus in their final form, are a block to the dialogue among the religions. It is very interesting that in the year 312 A.D. the Emperor Constantine, the Roman emperor, established the Christian Church. What a tremendous victory that was. What a triumph. From a ragtag bunch of nondescript people with a vision and a passion, a persecuted people, in less than 312 years, the Christian Church becomes the established religion of the empire. Is it a coincidence that the same emperor called a church council nine years later, the Council of Nicea in 321 A.D., the council that formulated the exalted Christology of our creeds and our liturgies, our prayers and our hymns? On page 12 of your hymn book there is the Nicean Creed. The exalted Christology that exalted the conception of Jesus, which is stated there in Greek philosophical concepts, is a far cry from the Gospels. “God of God, Light of Lights. Begotten and not made . . . before all worlds.” And the formulation that © Grand Valley State University �Spirit Beyond All Human Religion Richard A. Rhem Page 4   came out of that? The Trinitarian God. One God, but three in one, God the Father, God the Son, God the Holy Spirit, co-equal, co-eternal, blessed forever. A far cry from the Gospels. As a matter of fact, practically meaningless to us in our everyday experience. We don’t talk that way. That conceptuality is something that we only brush against in church, in a traditional way, without it really penetrating to the depths of our being. The God for whom we long is a far cry from the formulations of Trinitarian Christian doctrine. The God we really long for is a God who embraces all . . . the God heralded by Jesus. Take the story of Jesus in which Jesus has a very engaging conversation with a woman at the well. And the very fact that Jesus was there, in Samaria, is a sign of what he would later call the disciples to do – to go to all nations. The Jews and the Samaritans had nothing to do with each other. They hated each other. Why, they hated each other almost as much as the Reformed Church and the Christian Reformed Church. (Laughter) The closer you are, you see, the greater the rivalry. Jews and Samaritans were cousins, but they couldn’t stand each other. Jesus goes through Samaria because he doesn’t happen to think that the Samaritans are a godless, off scouring of the earth. He talks to a woman. To a woman! Unbelievable! Incredible! No man, no decent man would do that. There he is engaging her in conversation. Then he gets personal and she wants to change the conversation, so she moves to theology. (You can talk a lot of theology without ever getting personal.) She said, “Ah, I see you are a prophet. Now tell me,” (Mount Gerizim looming up before them) We worship here.” (A temple is there.) “You a Jew, you say we must worship in Jerusalem. Who is right?” Jesus, this Jew from Jerusalem, says to this woman from Samaria, “I’ll tell you what, the hour is coming and now is when neither here nor there, neither in the concretization of religious devotion as it came to expression in Samaria, nor the concretization of religious expression as it came to full flower in Jerusalem – neither here nor there, but in Spirit, God’s Spirit, the Spirit of the one true God who was creator in Spirit and in Truth. For such God desires you to worship.” Those who will worship will worship in Spirit and in Truth. Jesus is breaking down barriers against Samaritans. Breaking down the barriers against women. Breaking down the division between Samaritan worship and Jerusalem worship. It seems to me he was trying to say that all of that particularization of religion that came through Israel in which God was involved, dealing with a few in order to reach the many, concentrating on Israel because he loved the world, all of that particularization now needs to be universalized. We have got to break out of Gerizim. We have got to break out of Jerusalem. And ultimately, of course, such talk resulted in his death. So maybe what I would propose sounds radical, but there’s nothing new in it. It is what God has had to do throughout history. Smash the idols. Break down the forms. Smash our structures. Loosen our heads. Open our hearts. Peter, who © Grand Valley State University �Spirit Beyond All Human Religion Richard A. Rhem Page 5   always suffered from ‘foot in mouth disease,’ hardheaded Peter has a vision on a housetop about noon time and he sees this sheep coming down with a grand smorgasbord and he hears the voice, “Rise and eat.” “Not so Lord. I’ve never touched most of that stuff. Pure kosher diet for me.” Then there comes a voice from heaven, “Peter, don’t call common and unclean what I call clean and pure and right.” Then there was a knock on the door and someone from Cornelius’ house – Cornelius, the Roman officer, a god-eater, a non-Jew, a Gentile – stands there asking Peter to accompany him. Peter was compelled by the Spirit to go, but goes apologizing all the way for walking over the threshold of a Gentile’s house, which flew in the face of everything he had ever been taught. Cornelius says, “I’ve had this vision, tell me about Jesus.” Peter says, “Well, okay. I’ll tell you the story about Jesus.” And as he is telling the story about Jesus, low and behold the Spirit of God came down (Whoosh) and these people break out into ecstatic worship. The circumcised with Peter, that is the good Jewish people who accompanied Peter, were amazed, because it happened to these Gentiles like it happened to them on the day of Pentecost. Peter says, “Oh my goodness, this thing is a lot bigger than I ever thought. Maybe God doesn’t show partiality. Who could withhold water for baptizing these who have received the Spirit just as we did?” This experience scrambled his whole theology, shot to pieces all of the religious prejudices and biases. Shot all of the things that he operated on as the basis of his life. Tough stuff, the Spirit of God! Dis-comforter. “Nudging discomforter,” that will never allow us simply to sit in our comfortable ruts absolutizing our partial views, absolutizing our very human flawed institutions. When will someone stand to say, “Enough?” When will we hear Jesus saying, “Not through Judaism, not through Islam, not through Christianity, not through Catholicism, or Orthodoxy or Protestantism, but those who would worship God must worship in Spirit and in Truth. The Spirit that transcends is the Spirit that is beyond all human religions. There is a wonderful parable that was loved by Carl Jüng, the psychiatrist. It went something like this: The water of life, wishing to making itself known on the face of the earth, bubbled up in an artesian well and flowed without effort or limit. People came to drink of the magic water and were nourished by it since it was so clean and pure and invigorating. But humankind was not content to leave things in this endemic state. Gradually they began to fence the well. Charge admission. Claim ownership of the property around it. Make elaborate laws about who could come to the well. Put locks on the gates. Soon the well was the property of the powerful and the elite. © Grand Valley State University �Spirit Beyond All Human Religion Richard A. Rhem Page 6   The water was angry and offended. It stopped flowing and began to bubble up in another place. The people who owned the property around the first well were so engrossed in their power systems and ownership that they did not notice that the water had vanished. They continued selling the nonexistent water and the people noticed that the true power was gone, but some dissatisfied people searched with great courage and found the new artesian well. Soon that well was under the control of the property owners and the same fate overtook it. The spring took itself to yet another place. This has been going on since recorded history. On Trinity Sunday 1993, let me suggest that, way back there a couple of thousand years ago, there was one who came as a finger, pointing to God, inviting people to see through him to the one true God. The people got obsessed with the one who was calling them to look beyond him. I think I saw this reality happen last night! I was watching television. Did you ever see those wonderful ads where they have beautiful dogs, full-faced on the screen? Well, we have a dog. I don’t mention her as much as I used to mention Midnight. Midnight was emotionally dysfunctional and gave me a lot of sermon material. (Laughter) Hersey is more normal. I saw this heavy-jowled, droopyeared old basset hound come on the screen. I wanted Hersey to see that dog. So I said, “Hersey, look, look, look. Look!” Dumb dog didn’t look. (Laughter) He licked my finger. (Laughter) He missed the picture because he fastened on the pointer. My point is this. I don’t believe Jesus came to start a Christian church, a church established in the Roman Empire, so the empire could identify with this King of kings and Lord of lords and find its power and identification with this exalted one. Jesus came and said, “For God’s sake. Not here. Not there, but in Spirit and Truth.” God is waiting for the religions to give up in order that God may bless the earth and bring Shalom. At least that’s how it seems to me. I told Nancy when I was leaving what I was going to preach this morning. She said, “Oh, no!” I said, “It’s true!” She said, “It may be true, but you don’t have to say it.” (Laughter) But I just did. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/229dad42613f9e848325572bcb18b787.mp3 743dc091edc2b9fb67eadde3695637b9 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 Trinity Sunday Scripture Text John 4: 21-24, Acts 10:34-35 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-0-19930606 Date A point or period of time associated with an event in the lifecycle of the resource 1993-06-06 Title A name given to the resource The Spirit Beyond All Human Religion 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 June 6, 1993 entitled "The Spirit Beyond All Human Religion", on the occasion of Trinity Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: John 4: 21-24, Acts 10:34-35. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Global Community God of Grace Trinity https://digitalcollections.library.gvsu.edu/files/original/73dce6593e0d79003b0f950d02238edb.pdf ff50b5a75862ea9b3913e1472e89c6fe PDF Text Text The Risk of Seeing Too Soon Text: Matthew 23:37; Acts 7:54-55 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost II, June 13, 1993 Transcription of the spoken sermon …Jerusalem, the city that kills the prophets and stones those who are sent to it! Matthew 23:37 When they heard these things, they became enraged and ground their teeth at Stephen. But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. Acts 7:54-55 The early chapters of Acts document that beautiful community that the Spirit created. A community of harmony. A community of sharing and caring, of praying and praising. Such an idyllic period. So pregnant with the presence and the power of God. But it didn't last very long because that community of the Spirit was also a community of people. The Spirit doesn't just float ethereally out there somewhere but always indwells God's people. So where there are people, there are problems. The Spirit that creates community is always a Spirit that tends to push and nudge towards newness, eliciting from that same community resistance and conflict. There are sparks that fly. We find that, after the portrait of that initial harmony and wonderful beauty that characterized the apostolic community, we have a serious conflict that centered around Stephen. Stephen was appointed to administer the community, to take care of some of its details, some of the necessary things that had to happen in that growing community. But before long he went to preaching. Stephen was probably the outstanding leader of that early community. We hear of other names, Peter and James and eventually Paul, that are more familiar to us. None of them were earlier and none of them had more insight into the universality of the Gospel and the promise of Pentecost than did Stephen. So before long Stephen became the spokesman of the truth that came to expression in Jesus and he found himself following dead in the tracks of Jesus. He elicited the wrath and the hostility of that Jewish community that had not yet gotten over its reaction to Jesus. The criticisms and the condemnations sounded very much the same. That Stephen and his ministry of the Gospel was © Grand Valley State University   �The Risk of Seeing Too Soon Richard A. Rhem Page 2   undercutting the centrality and the sacredness of the temple, that Stephen was playing fast and loose with the law of Moses and the customs that came through that law. So they called him before the council and asked him whether the charges, (that had been trumped up, and yet that had an element of truth in them) were indeed true. Stephen's defense was most unusual. He took them on a rather lengthy survey of the history of God's people. He was characterized by Luke as a man full of the Spirit, powerful, and full of grace. As he stood before the Sanhedrin Council, the leadership group of Jewish people, they looked upon him and (it is recorded), they saw, as it were, in Stephen the face of an angel. With great persuasiveness and power he reviewed that history which was a history of stubbornness and obstinacy, disobedience and rebellion. Stephen was a Samaritan. We know that from an analysis of the history course that he gave them in that address. He had the Samaritan bias. If you had heard the history of Israel from St. Paul, a Hebrew of the Hebrews with blue blood in his veins, you would have heard a different nuance to that history. But Stephen being a Samaritan reflected the Samaritan bias. Interestingly he brings the story to a conclusion by a reference to the building of the temple. You see, the Jews and the Samaritans had this ongoing conflict because the Samaritans never really yielded to the fact that Jerusalem was the city of God. It was the tabernacle, the tent, the moveable sanctuary that accompanied Israel through the wilderness that was brought into the promised land and was placed first at Shechem. Shechem was in the vicinity of Mt. Gerezim. Then David who came to power as the second king of Israel, in order to unite the south and the north, conquered the fortress of the Jebusites and founded Jerusalem as the new capitol, a very clever political move. Of course, David being king, all of the court preachers exalted this wonderful move on David's part as though it was all of God's doing that Mt. Zion should be exalted forever. But the Samaritans, the northern tribes, never really bought that. Remember the woman at the well, the story that we looked at last week? She said to Jesus, “I foresee that you are a prophet. Now where should we worship, here at Mt. Gerezim in Samaria, or there in Jerusalem?” Jesus said to her, “The hour is coming, and now is, when the true worshiper will not worship either here or there, but in Spirit and Truth.” Maybe Stephen was a convert to Jesus through the testimony of that woman. In any case, he had the Samaritan bias that didn't really “buy” Jerusalem as the only site where God dwelled. It probably is true as they charged that he slighted somewhat the temple and all the accouterments of that sacred shrine. He saw before the rest of them what Jesus was really talking about. He understood the promise of Pentecost, the breaking out of those narrow ethnic national limitations and structures and forms, and the universalizing spirit that was now poured out on all flesh. As he concludes his history lesson, he brings it to this © Grand Valley State University �The Risk of Seeing Too Soon Richard A. Rhem Page 3   contrast between the tabernacle that was the moveable tent of meeting, the worship center for pilgrim people, contrasting it with that fixed temple in Jerusalem. His charge, the thrust of his history lesson, the point he's trying to make, he says with conciseness, “You do always resist the Holy Spirit! You like your forbearers do always resist the Holy Spirit. What you really want is a fixed temple, a solid form, when the Spirit prefers the tent and the tabernacle that can be folded down, mobile, free, fluid.” As he brings his point home using that image, they can't miss the point. They are those who have it all wrapped up - in a solid temple, in a thick liturgy, in established priesthood, the last word, the final form. Stephen, from Samaria, through the eyes of Jesus says, “You're doing it again. You are doing what our forbearers have always done. Always resisting the Holy Spirit.” Reflecting the words of Jesus as he addressed the leaders of his own people, confronting them with a paradox, the irony that they bring wreaths to the tombs of the prophets that their forbearers killed, knowing that they will soon kill him as well. He proclaims to them the irony of the religious who lust for certitude and fixed forms and always resist the Spirit that would break the forms, that would create newness, that would move God's people into God's open future. It's a risk to see too soon. Stephen paid for his early vision with his life. He saw as Jesus saw and he died as Jesus died. It is a risk to see too soon. Let me play a little game with you this morning. One of the best ways to hear the word of God in the biblical story is to put oneself in the story, to identify with one or another of the characters. I know when we come to church, we may take for granted, presume that we are a part of the people that wear white hats, the good guys. So you might say to me, “Obviously I can identify with Stephen as I would have identified with Jesus over against those obstinate, blind, stubborn, rebellious Jewish leaders, who were always resisting the Holy Spirit.” But, wait a minute. The story isn't about blind, obstinate, stubborn Jews of a former day. This is our story. I ask you, “With whom do you identify?” Might you image yourself pulling a chair up to the council table as a member of the Sanhedrin, checking this man Stephen out? As a guardian of the tradition and, therefore, examining, interrogating this preacher of strange creed. Or there are a couple of other possibilities. Saul, who was to become Paul, we are told, was standing by, holding their coats as they stoned Stephen. Maybe you sense that you might be one of those, standing on the sidelines, seeing what's going to happen. Or I suppose there might be one or two of you here that might honestly see yourself joining the lynch mob, taking up the stones. Where do you see yourself in the story? Because the story is not an ancient tale of days gone by. It is as fresh as © Grand Valley State University �The Risk of Seeing Too Soon Richard A. Rhem Page 4   today. What Stephen was talking about was simply the phenomena of human religion. You say, “Religion? I thought religion was divine?” Well certainly, in the sense that it is a response to God. I believe that human religion is not generated out of the human person. I believe it is the response of the human person to that encounter from beyond. The response takes a form. The response takes shape. The response takes a certain institutional character. What Stephen was talking about in his review of Israel's history was a review of the people who served the true living God, the creator of heaven and earth. They had true religion, but it was religion constituted by human shapes, and human forms, and human formulations. It was those human shapes and forms that they wanted fixed and final. The whole point of Stephen's speech was: We were better off when we were a pilgrim people in the wilderness than when we got it all together here in the promised land. We were better off when we needed occasionally a charismatic leader to come in and lead us rather than when we got this monarch, this king, this established palace and this established temple, where everything was fixed and final. Oh dear friends, we people love to have it fixed and final. Make it simple. Make it clear. Give it to me easy. Let me get my hand around it. Don’t leave any loose ends. Don't leave me dangling. The human situation is a situation that isn't neat. It's messy. It always has loose ends and dangling participles. Stephen was saying, “The Spirit of God is the Spirit that always pushes us to newness. We who are religious always resist the Spirit of God.” Jesus said, “Oh Jerusalem, Jerusalem.” (Stephen's image too for that which is solidly fixed) “Oh Jerusalem, Jerusalem, how oft’ would I have gathered you as a hen gathers her chicks under her wings, but she would not.” Jerusalem that kills the prophets. Not Mecca, not some place in the oriental kingdom of the Far East Jerusalem. All the blood from Abel - Genesis, to Zechariah - II Chronicles, the end of the Jewish canon. The whole Jewish canon from beginning to end, from A to Z. You killed the prophet, the one called by God to speak God's word. You resist the Holy Spirit.” So Stephen paid for seeing too soon, for seeing through, seeing the promise of Pentecost which Jesus had pointed to, the era of the Spirit. I was thinking about this this week because I had lunch with a friend of mine, a very dear friend of mine, a friendship that goes back over decades. We were in college together and seminary together, and a pastorate overlapped. We studied in Europe at the same time. But in the last twenty-five years I've only seen him three times. We had lunch this week. We started out together. We manned the same “foxhole” in the theological wars of our youth. He is still faithfully manning © Grand Valley State University �The Risk of Seeing Too Soon Richard A. Rhem Page 5   that post, and I have gone off the charts to the left of him. Now if he didn't love me so much he would never sit down to break bread with me. But the reason we had lunch was because, after a quarter of a century of being separated, he has just accepted a call to pastor a congregation in Grand Rapids - the most conservative congregation in the Reformed Church in America. Intentionally, deliberately so. When he called me for lunch he said, “You aren't thought of very well in my congregation.” (Laughter) I said to him, “I know.” He said, “When we have lunch maybe we should both go in disguise.” (Laughter) But there we sat. Loving each other still. Respecting each other deeply. He, standing where he has always stood, responsibly, passionately. I, with equal passion and seriousness, believing that in order to serve the same cause that he serves so well, I must do it otherwise. Is he right and I am wrong? Am I right and he is wrong? It’s not that simple really. I believe in him. And I know that we worship together the same good and gracious God even though we are poles apart. What is it with this community of faith, which is always being nudged by the Spirit into newness? Where do you take your place? You see, we are in the era of the Spirit trying to realize the promise of Pentecost. Now it seems to me that if we would move toward the Messianic Age, Shalom, and the Kingdom of God that we have to find that form to which the Spirit is inviting us. We call Jesus, Christ. Christ is the Greek word for Messiah. Messiah is the Hebrew word for the anointed. The Messianic Age is the age of anointing. We have identified with Jesus. Jesus Christ. But Jesus was simply the instrument. The instrument. The one who was anointed and promised the anointing of God's people. I wonder if, in the history of human religion in response to the true God, Israel was a stage issuing in Jesus, issuing in the Church. But I am wondering if the Church hasn't gotten locked into Jesus, forgetting that Jesus is the one anointed, promising the anointing of us all, leading us into the next stage whatever shape it may take. I don't know. There is a certain risk of seeing too soon, of getting a sense of something. There is a peril of seeing too soon. But there's a greater peril for the people of God in not seeing soon enough. Where is the Spirit of God leading us? What is the Anointing Age, the Messianic Age, the Age of the Spirit? What form will it take, and what place will we play in it? Would you stand with Stephen? Or do you sense now, pulling a chair up to the council table, feeling called rather to be a guardian of the tradition? Or maybe you are sort of on the periphery with Paul holding the coats of those who are slugging it out. Pray God you're not reaching for a stone. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/9ea9fb09f3140ad0091c52bcd7e89b45.mp3 0fa9b69427b77ebddd803535e275ecb4 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 Pentecost II Scripture Text Matthew 23:37, Acts 7: 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-0-19930613 Date A point or period of time associated with an event in the lifecycle of the resource 1993-06-13 Title A name given to the resource The Risk of Seeing Too Soon 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 June 13, 1993 entitled "The Risk of Seeing Too Soon", on the occasion of Pentecost II, at Christ Community Church, Spring Lake, MI. Scripture references: Matthew 23:37, Acts 7: 54-55. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Inclusive Pentecost II Spirit of God Universality https://digitalcollections.library.gvsu.edu/files/original/f3b9baec9f0d1edfd13dd1a0eae1a05b.pdf 6d7b37ff437f88d8b694c2e721f7caef PDF Text Text Can I Be Included? Text: Deuteronomy 23:1, Isaiah 56:7, Acts 8:37 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost III, June 20, 1993 Transcription of the spoken sermon “The eunuch shall not be permitted to the assembly of the Lord.” Deuteronomy 23:1 “…for my house shall be called a house of prayer for all peoples.” Isaiah 56:7 “What is to prevent me from being baptized?” Acts 8:37 Jesus had promised that if the disciples would wait in Jerusalem they would be empowered from on high. He charged them to begin at Jerusalem and go through Judea and Samaria, and to the uttermost parts of the earth, and to tell the good news of God's wonderful grace. It would have seemed that on Pentecost when indeed the Spirit was poured out that Peter, at least, got the message. For he said, “This is what the prophet Joel was speaking about when God promised through that prophet. He said the days would come when old men would see visions, and young women would have dreams, and young people would prophecy.” He preached a great sermon. He got all caught up in his own rhetoric, and concluded with that wonderful promise “that the promise was to you and to your children, your seed after you, and to all those that are afar off.” Stephen definitely got the message. He understood what Jesus had shared with that woman at the well of Samaria, “that neither in Mount Gerizim, nor at Jerusalem, but the day was coming and now was when the true worshiper would worship in Spirit and in truth, that the Spirit would push the true worshiper beyond all of the concrete forms of human religion.” But though Peter seemed to have gotten the message on Pentecost, when it came to the implementation—that was another thing. It’s one thing to preach and it’s another thing to do anything about it. It took a vision. Finally the Spirit of God had to say to Peter, “Go. Go to the house of Cornelius.” So Peter went—and told the story of Jesus. To his amazement the Spirit of God fell while he was preaching. The message of the fire of Pentecost seemed irrepressible. Philip, who had been appointed with Stephen to administer the community that was growing, heads to © Grand Valley State University   �Can I Be Included? Richard A. Rhem Page 2   Samaria. He is preaching in Samaria, and there is tremendous response. The Samaritans are turning to Jesus, hearing the Gospel, believing it, and responding to it. And the Apostle Paul is spreading the Good News as well. Well, of course, to get through to Paul, God had to knock him off his horse. But once he got the message, Paul went everywhere, as far as Rome itself bringing the Good News of Jesus. Before long that Christian movement had spread far beyond Jerusalem, beyond Judea, beyond Samaria, up to Antioch, and indeed was sweeping the ancient world, the Roman Empire like a spreading flame. Ah, and nothing succeeds like success, you know. Yet the very success of that mission created the great crisis for the early church. It was THE crisis of the early church, and it was a crisis of major proportions. It was crisis created by the key question: What Does It Take To Belong? As long as it was this Jesus Movement within the Jewish temple there was no problem. Even though there might be hundreds and thousands of Jews who believed that Jesus was the Messiah there was no problem. Because this was not the Christian Church, this was the Jesus Movement within Israel. This was just the people who believed in the God of Israel and worshiped in the temple. They simply believed that God had indeed, fully invested Jesus, that Jesus was the anointed one, the Messiah. They shared common heritage, common tradition, common background, common comfort levels, common language, common everything with their Jewish sisters and brothers. But now you move that out. You get to Samaria and you have already got some tension. Then you get to Gentile Antioch and you've got a real problem. You have Paul going all over the Ancient World preaching the Gospel and saying to the people, “Repent. Believe and be baptized in the name of Jesus and you are one of us.” There were others back in Jerusalem who said, “That's not enough.” Finally the crisis was so severe that they had to call a council. We call it the Jerusalem Council. You can read about it in the 15th chapter of Acts. Probably the premier preacher today in this country is a man named Fred Craddick, who has a great sense of humor, and who pictures the Jerusalem Council as a typical church synodical meeting. He says, “Church meetings can be the most incendiary of them all, you know.” He envisions the people coming with great fear and trepidation knowing that this was going to be a hot session. He says, “You know you knew you were in for trouble when you came into the assembly hall and there was a forest of microphones. So the meeting was called to order and someone stood up at microphone #2.” All over the country in the synods and general assemblies of the various denominations you will see all these microphones, and suddenly somebody was recognizing the speaker at microphone #2. He said, “As far as this issue about who can be included is concerned, I just wanted to say that back home in our congregation we've been studying Ezra. Ezra made it very clear, ‘Get the foreigner out, even if you are married to one, divorce her. Get rid of her. No foreigners in the assembly of God's people.’ Thank you very much.” © Grand Valley State University �Can I Be Included? Richard A. Rhem Page 3   Then a rather quiet voice from the other side of the room at microphone #5 stood up. Some lady from Berea, who said, “Well, we have this Bible class that meets Tuesday mornings at 9:30 a.m. Wonderful fellowship. We have been studying the Book of Ruth. Ruth was quite a woman. As a matter of fact, did you know she was an ancestress of David and, therefore, of our Lord. She had Moabite blood. She was a Moabitess. So our Lord has Moabite blood, so it would seem that the first speaker is out of line to make the limit so narrow.” Then there was somebody up in the balcony who couldn't stand for that who stood up at Microphone #9. He said, “If you read Amos it says, you of all the people of the earth, you alone, you the Jews, you alone. Not you alone, etc., etc. You alone. That's all I want to say.” Then someone else with a kind of tremor in their voice stood up and said, “I can remember back in Sunday School I memorized a verse, I can't quite remember it right now, but it went something like, ‘The mountain of the house of the Lord will be exalted above all the mountains and all the nations. All the nations will flow into it.’” Obviously they weren't going to settle it in this session. They were going to have an extended session. It was pretty tense. Tempers were about to explode. There was a lot of electric in the air. They broke for lunch, and over lunch somebody at one of the tables said, “Whose fault is this anyway?” Somebody said, “I know whose fault it is: Stephen’s. After all he made that speech about the temple. He sort of denigrated the temple. That's what started it all.” Someone else said, “No. No. Peter. Peter isn't admitting to it. He's trying to keep it quiet, but do you know the word is out. I've got a sister that lives in Caesarea and she says that Peter actually ate with some Italians.” (Laughter) Somebody else said, “Nah, it’s Philip. What's he doing in Samaria anyway? You know Samaritans have always been irresponsible. You can't count on them. Any time you let the Samaritans in you're in trouble. You know, there goes the neighborhood.” (Laughter) Another one pops up and said, “Ah, come on. That's all child's play. What about Paul? Paul has gone everywhere—Galatia, Ephesus, Rome itself. He just says, ‘You all come. You all come.’ Why, they don't know what circumcision is. They never heard of Moses. They don't know anything about the Law. He just says, ‘Come on in. You can even be baptized. It's okay, just come on in.’ What is this going to come to? We had such a good thing going. There was such unity. There was such power. There was such verve. There was a sense of community. We had such a good thing going and now it’s going to split us wide open.” Well, you may think I am kidding, but I'm not kidding at all! I haven't exaggerated a bit. The tension was that sharp and the issue was that clear-cut. What did it take to be included? Would the promise of Pentecost finally break out beyond those narrow limits or would God's Spirit once again be managed? Somebody at the table who had not spoken and had not gotten into the debate finally said, “You know whose fault it is? It’s not Stephen's or Peter's or Philip's or Paul's. It’s God's fault. The Spirit of God pushing and shoving. The Spirit of God never satisfied with any boundary lines, with any barriers. Look. None of us would be out there except that there was a kind of compulsion, the compelling of © Grand Valley State University �Can I Be Included? Richard A. Rhem Page 4   the Spirit of God. It’s the Spirit of God. That's why we're in trouble. And that's why we had better take seriously this thing that is before us.” That's what Luke is telling us about the early church. If we think we have got tensions today. If we think we've got issues today—that was an issue that involved the total turning upside down of everything they had ever believed. But Luke knew. As long as you could talk about issues in the abstract, as long as you can talk about theoretical cases, you can all sit around all day and debate, argue…get nowhere. But Luke knew that if you really want to deal with an issue, what you have to do is focus on one concrete individual. So for just a little bit he turned the camera on a strange sort of person, an Ethiopian eunuch. Philip had been carrying on a great evangelistic crusade in Samaria and Samaritans were being saved by the thousands. He had his picture on the front page of the newspaper almost every night, interviewed on the evening news, and suddenly the Spirit of God says, “Philip, go south…the road to Gaza.” Then he finds himself next to an Ethiopian eunuch. An Ethiopian. Well, it’s not the modern day Ethiopia, but there was such a place south of Egypt. On the other hand, in that ancient world in classical discussion and literature, an Ethiopian was somebody who was from beyond the end of the world. Sort of like we sometimes say, or I used to say, “Where's he from? I don't know. Timbuktu.” Or, “She can go to Timbuktu.” That means beyond nowhere—Ethiopia. This Ethiopian was a very powerful person in a great position, and he was a eunuch. A eunuch is a male rendered sexless by accident or by surgery. They were very valuable in the Ancient World and often commanded high posts in the palace. The kings liked them because they created no problems with the harem. The queens liked them because they minded their own business. Everyone liked to hire a eunuch for a key position because the eunuch would stay late at the office every night. The wife never complained, “Dinner's cold again.” The eunuch never got interrupted with his duties by having to take care of the car pool. They were valuable, often commanding powerful, prestigious posts. Deuteronomy 23:1 (Read it tonight after you put the children to bed. It's a little more explicit than I have in the bulletin.) says, speaking about a eunuch through accident, “They have no place in the assembly of God's people.” They are excluded. Now this eunuch had been to Jerusalem on pilgrimage to worship. Maybe he was a proselyte. Maybe he was a God-fearer. We don't really know, but obviously he was serious, searching, longing, yearning, and going to Jerusalem on pilgrimage to worship. But if he had just read Deuteronomy 23:1 he would have known there's no place for a eunuch in the house of the Lord, in the assembly of God's people. So what's he doing anyway, making his way to Jerusalem? What does he want to do? Does he simply want to make himself feel more miserable? Does he want to feel more sharply his exclusion? Or maybe, does he want to start a civil rights movement or a sacred rites movement as the case may be? In any case, he goes to Jerusalem to worship even though Deuteronomy 23:1 clearly excludes him. I wonder why people go where the door is closed? I wonder why people bloody their knuckles rapping on a gate that is locked? © Grand Valley State University �Can I Be Included? Richard A. Rhem Page 5   He was reading his Bible when Philip caught up with him. Maybe Isaiah 56 caught his eye. “Do not let the foreigner say, ‘The Lord will surely separate me from his people.’” The foreigner not separated. Who is this prophet? Ah, this was Isaiah 2. This was the one who had this magnificent universal vision, this vision of salvation for all people. He says, “Do not let the foreigner say, ‘The Lord will surely separate me….’” This caught his eye, “For thus says the Lord: ‘To the eunuchs who keep my Sabbaths, and choose the things that please me and hold fast to my covenant—I will give in my house and within my walls a monument and a name better than sons or daughters.’” That was the problem of the eunuch, no sons and daughters to carry on the family name, which was so important in that day. No one to remember. No generations to follow. But here in book of the prophet Isaiah the Lord says, “I will give in my house and within my walls a monument and a name…a name. In the house of the Lord, a name better than sons and daughters. I will give an everlasting name.” About the time Philip got to him he was in the 53rd chapter, about the lamb led to the slaughter. “Sheep before its shearers silent.” The one who was cut off with no generation. What's he doing? He's looking for his name. He is trying to find himself. He wants to find himself in the story. He wants to find himself in God's story. He's looking for his name. He reads about this one who is cut off, who leaves no generation. He says to Philip, “Who’s he talking about? Is he talking about himself or some other one?” Philip says to him, “He’s talking about Jesus.” “Well didn't he have any seed?” “No. He was taken up out of the land of the living. He left no heir. But God gave him a name. Like the prophet says in a couple of chapters over—a name better than sons and daughters…an everlasting name…and they shall not be cut off.” Looking for his name. Jesus went up to Jerusalem with a yearning in his heart. The Torah had said he couldn't belong, there was no place. But he went anyway. I wonder why people go where they are not wanted? Why do people try to force their way in where the gate is obviously locked? Blacks? I remember when I came back from Europe after the tumultuous 60s. It must have been the summer of '71. My first gathering with my extended family. I made the mistake of engaging an aunt in conversation, (which is a euphemism) (Laughter) about the whole civil rights thing, African-American ascendancy. This is the aunt, I've talked about her before, she's not always right, but she's always certain. (Laughter) I think she got the sense that I was winning the argument so she cut it off at that point. She said, “You may be right, but I will still say to my dying day, they were better off when they knew their place.” Why do people bloody their knuckles rapping on doors that are locked? Women, trying to get into ministry, scaring the likes of myself, threatened by what that might mean. (Laughter) Let them take care of the kitchen for God's sake! (Laughter) © Grand Valley State University �Can I Be Included? Richard A. Rhem Page 6   Gays in the military! What do they want to get in the military for? Don't they know they are odd? Wonder why people always try to barge in, crash walls, break down barriers? I suppose it’s just like this eunuch. Just looking to find his name. Looking to find if he could belong. I was in Minneapolis this past week for a couple of days with Churches Uniting for Global Mission (CUGM), the kind of thing that Bob Schuller keeps talking about on the Hour of Power. Tuesday evening, after all the festivities were over, Bud Ritter and I were invited to his room for some conversation—just the three of us. He told of his experience in Africa a couple of weeks ago— it must have been an absolutely shattering experience for him—Dr. Leon Sullivan, the AfricanAmerican leader who started the program Teachers for Africa, this outstanding leader from Philadelphia who has a sense that part of the problem in our world today, is that the leaders (in this case African-American and black African leaders) are not talking to each other. So he organized a black summit and he got the leaders from this country, Governor Wilder from Virginia, Jesse Jackson, Lowry, etc. to attend. He chartered two 747s and went over to Africa. It wasn't going to be in New York or L.A. or Chicago, it was going to be in Africa. Got the leaders of the sub-Saharan nations together. They met on the west coast of Africa. He invited one white man and that was Bob Schuller. Bob Schuller with all of these black leaders. Bob told about sitting in his hotel and watching the Atlantic wash the shore of Africa, becoming cognizant of the fact it was his Dutch forbearers that brought their ships there to load up 20,000,000 blacks, enslaving them and bringing them to America. Later he was eating breakfast and the Chief of Protocol, of Lewis Farrakhan, the head of the Black Muslim nation, who are militant in the style of the early Malcolm X., the one who makes the statements that make your blood run cold, he came to Schuller and said, “Lewis would like to speak with you.” The next morning for two hours at breakfast they spoke together and Bob's summary of it all was simply this: He wants in. I had heard that he was seeking to move toward the middle where he might be a part of the genuine dialogue instead of firing from the periphery. Lewis Farrakhan wants in. Schuller was given no duties at this summit, but in one session Dr. Sullivan said, “We'd like to hear from you.” And he stood up and he couldn't speak. He began to weep. On Tuesday evening when he told the story he wept again. He said, “It was the most dramatic experience of my life. In those moments I was ashamed I was white.” As he stood there weeping a black man got up from the audience and came and stood next to him. Just stood there. At one point Schuller looked at him and he smiled. Bob said it was as though he was saying, “I forgive you.” Eventually Bob stammered a few things and sat down. But he said, “You know, it shatters everything I've always thought or believed. The man who stood next to me and gave me forgiveness was a Muslim.” Bob said, “You know all the boundaries are dissolving.” I shared with him what we have been talking about these weeks, that, indeed, I was going to talk about the next morning to the CUGM group, that the © Grand Valley State University �Can I Be Included? Richard A. Rhem Page 7   boundaries are dissolving. That maybe there was the period of the Jewish Church and maybe the period of the Christian Church, and maybe because of the blindness of the Jewish leadership there had to be a Christian Church. Maybe because of the blindness of the Christian Church there needs to be something out here which the Spirit of God will shape and form, because you see it’s really finally God's fault. God's Spirit will not tolerate barriers. God's Spirit will not tolerate walls. God's Spirit, the Spirit that Jesus promised, the Spirit of Jesus, the Spirit of the God of Israel, the Spirit of the one true God, the Creator of the heavens and the earth will break down every barrier and will make all God's people one. That's maybe where we are in the world. The eunuch said to Philip, “Look, there's water. Can I be included?” I suspect that's probably everybody's question and heart’s desire. Can I Be Included? Can we say ‘No’ to those to whom God has said ‘Yes’? God forbid! © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/59fbd6a81f263e318e5d5618ca3b25af.mp3 8354b01eb35392a7aafe6addd34e0fe7 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 Pentecost III Scripture Text Deuteronomy 23:1, Isaiah 56:7, Acts 8:37 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-0-19930620 Date A point or period of time associated with an event in the lifecycle of the resource 1993-06-20 Title A name given to the resource Can I Be Included? 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 June 20, 1993 entitled "Can I Be Included?", on the occasion of Pentecost III, at Christ Community Church, Spring Lake, MI. Scripture references: Deuteronomy 23:1, Isaiah 56:7, Acts 8:37. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Inclusive Pentecost III Pluralism Spirit of God https://digitalcollections.library.gvsu.edu/files/original/b4816eb5a31cffd7d3aae8caf9b63dfe.pdf 23353b5d41d6c594af63da35277bb51c PDF Text Text Not Converted – Just Amazed by Grace Text: Acts 9:5; Philippians 3:10 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost IV, June 27, 1993 Transcription of the spoken sermon “Tell me, Lord, he said, who you are… I am Jesus…” Acts 9:5 “…not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith.” Philippians 3:10 Conversion is a term that is used frequently in Christian language and Christian thinking. It is an integral part of our whole understanding of how one turns in faith to God. The word itself means to turn around, to turn from something. The dictionary definition is to turn from one doctrine or opinion or from one religion to another. So we speak of people being “converted.” In the Christian Gospel we call people to conversion, to repentance and faith. We have noted in this post-Pentecost series that there are those stories Luke recounts to show how the telling of the story of Jesus in the wake of crucifixion and resurrection and the gift of the Spirit was effected in that early community. There was a movement—there was a Jesus Movement. They were called the Followers of The Way. On the day of Pentecost, Peter preached and thousands believed that this Jesus was indeed God’s anointed one. Then we have the story of Peter who had a vision. He went to a Roman centurion, to his house. There he told the story of Jesus, and the Spirit of God fell, and the Gentiles in that house believed that Jesus indeed was God’s special emissary, God’s anointed one. Then there was Philip who went to Samaria with great response to the story of Jesus, until the Spirit whisked him away to the road to Gaza where he encountered an Ethiopian eunuch, who also heard the story of Jesus and wanted to be included and was baptized. And then there was Stephen, who had understood maybe more clearly than any of them the breaking forth of the Spirit—of the Spirit of God beyond those narrow constrictive bounds of national and ethnic identity. And he paid for it with his life. The account of his martyr’s death speaks of one who was standing there witnessing that, assenting to his death. That one was a Jew named Saul. Luke © Grand Valley State University   �Not Converted- Just Amazed by Grace Richard A. Rhem Page 2   goes on to tell us in the 3rd verse of the 8th chapter of the book of Acts that Saul was ravishing the Christian movement, the church. Then he drops Saul for a while to tell us about Philip. But now in the 9th chapter he comes back to this individual and we find that Saul is still breathing out threatenings and murder to the church. He even gets authority to move out of Jerusalem to go to Damascus to imprison and persecute Followers of The Way. But he is stopped dead in his tracks. Flannery O’Connor says, “The Lord must have reckoned in order to make a Christian out of that one, He’d have to knock him off his horse!” Well, we don’t know if Paul was afoot or on horseback, but when it happened to him, he didn’t know either. It was one of those sudden, dramatic, traumatic experiences, cataclysmic in its effect. Paul was conquered, and surrendered. The voice said, “Saul, Saul, why do you persecute me? Why?” I wonder if that was the question that was the catalyst of the surrender? Luke doesn’t give us a lot of psychologizing about the interior life of Saul and the things that had been going on in him, but that little question “Why? Why Saul? Why are you doing this?” It’s a good question. Saul surrenders. He rises blind and helpless and is led into the city of his destination, but now in a totally different state. After three days a Christian disciple whom he had come to arrest comes to him and says, “Brother Saul.” That is the story of Saul’s conversion, his turning around. It doesn’t always happen so dramatically. Luke gives us a number of stories so that we can see that there’s not one stereotypical manner in which this has to happen, but this turning in the case of Saul was so dramatic. It lifts up some elements that are really a part of the conversion process through which we all go in a number of areas in our life, a number of times. Someone has said that the first thing that’s true of a genuine conversion is that one is detached from familiar patterns of identity. Detachment is a painful process. We don’t like to be detached. We all want a sense of identity, a kind of comfort zone, knowing who we are, where we are, what we are about, what the meaning and purpose of it all is. Then something happens and we are suddenly wrenched loose from that. We are detached from that. And, that’s very threatening. Often times – and now I am psychologizing for Paul a little bit, but I don’t think apart from the stuff that Luke gives us – often time it happens that when one senses that one is about to be ripped loose, wrenched out of something familiar and comfortable, one grows very angry. I don’t think it was by chance that Luke gave us that little snapshot of Paul standing there while they were stoning Stephen. He didn’t pick up a stone, but he held their garments, and was assenting to what was happening. He saw Stephen pray, “Oh God, forgive them. They don’t know what they are doing.” It must have impacted him. In order to suppress that, to repress that, to keep that down, those doubts that must have been rising within him, Luke tells us that he increased his hostile violence against the Followers of The Way. We don’t want to be detached from our familiar patterns of identity. © Grand Valley State University �Not Converted- Just Amazed by Grace Richard A. Rhem Page 3   I have made no secret of the fact that I think that the Reformed Church in America ought to die—and the Christian Reformed Church, the Methodist Church, the Presbyterian Church. I think those denominations ought to die. Once they arose very naturally, to be explained geographically, ethnically. And they have been the agents of the grace of God and the sharing of the Gospel, but they are not so any more. They are now barriers. They are anachronistic structures that suck up energy and time and resources. Where once they were the instruments of the Spirit, they have become barriers to the Spirit. That’s what I think. This crotchety, parochial, dull-witted, stubborn, obstinate, old Dutch Reformed Church is my family. I don’t want to be without a family! I imbibed that culture with my mother’s milk! Who am I then? Where will I go? Detachment - detachment is painful; it’s wrenching. We don’t do that easily because what we anticipate is the second step in a conversion process. That is a period of rootlessness, disorientation. Everything is changed. We don’t have any place to plant our feet. We don’t know who we are or where we are going, what the purpose of it all is. It is a very uncomfortable period of time. And we resist that, but when we don’t have any options left and we are pushed into it, eventually the ground begins to solidify again and we find a new configuration. We suddenly see things in a whole new design, and actually it can be characterized as a bright light. It comes together again. Then, finally, because this doesn’t happen in splendid isolation as though we are all individuals off on our own, finally once again we are ushered into a new community. Invited to a new table. We experience table fellowship. Everything is changed. Everything is new. Once again we can breathe with some ease and some comfort. That was the experience of Paul. And that, I think, to a greater or lesser degree is the kind of experience we all go through in a conversion process. Now I think we have been sold a bad bill of goods by much of the evangelical movement of the last century or two, which makes conversion a kind of once-forall momentary experience of transformation from darkness to light, from error to truth, from reprobation to salvation. That rather modern understanding of conversion has seeped into our conservative evangelical churches as well. But I don’t think it was true to the story of Paul, because Paul didn’t move from darkness to light. Paul didn’t move from godlessness to God. Paul didn’t move from reckless unrighteousness to righteousness. Because if we read his own statement in the 3rd chapter of Philippians he tells about his Jewish heritage. If we read that as a denigration of that heritage, we misread it. There is not a word of denigration about Paul’s Jewish experience. Paul says, quite the contrary, that all of that was gain. He says, “You want to talk about credentials, let me tell you about myself: circumcised on the eighth day, a Hebrew, born of Hebrew parents, from the Tribe of Benjamin. In terms of my own particular religious conviction, a Pharisee, a follower of the strictest sect. In terms of my status: top of the line. And if you want to talk about accomplishment: I was zealous. I persecuted the Church. As to the law: I was blameless.” Paul is not saying that that was something apart from his experience as a Child of God. Paul was not brought into © Grand Valley State University �Not Converted- Just Amazed by Grace Richard A. Rhem Page 4   the covenant of grace. Paul stood in the middle of the covenant of grace. Paul was a recipient of that gracious election of God who chose that people to be God’s special instrument. Paul did not move from godlessness to God. Paul moved from God to God, from Light to Greater Light. Suddenly. This is why I call it Not Converted - simply Amazed by Grace, to point out that Paul didn’t suddenly come to know the true God, the Creator of the heavens and the earth, the God of Israel. That God Paul knew. That God Paul served. That God Paul loved. But all of that which was gain for him suddenly paled in the light of this new understanding of God in the face of Jesus, the Jew. So he says, “For the surpassing worth of knowing Christ Jesus, my Lord…I’ve lost everything and I count it as nothing.” But that is not a statement about the value of his tradition. It is a statement about the surpassing worth of that new understanding that he had of the same God that he’d always known. That’s what conversion is. We’ve been sold a bad bill of goods to think about conversion as bringing people from outside in. I think sometimes what we are really doing in our evangelism is to bring people in to make them like us, to confirm our own convictions and to shore up our own faith. Conversion is for the Church. That was the Reformation insight. In the Heidelberg Catechism the definition of conversion is not once-forall being born again and sailing on from there. In the Heidelberg Catechism conversion is the daily dying of the old person and the daily rising of the new. It is a daily reorientation because we are a pilgrim people. We are on pilgrimage passing through ever-new landscapes. And with every turn of the corner there is potentially some surprise of grace. The Christian life is a life of growing in understanding and insight. Sometimes there are those crises periods and it is dramatic. More often it is a quiet, “Oh, I see.” The Reformation heritage that is ours understood it perfectly in its inception, because what happened in the sixteenth century was not the Reformed Church. It was the Church of God Re-formed according to the Word of God. If I could give you the Latin phrase, the Latin would be translated this way: A church re-formed according to the Word of God and always being re-formed. And the moment the church became The Reformed Church it became a blot to the Spirit of God. What we want to do in our humanness is to nail it down. To make it simple. To make it clear. To be able to get a handle on it. To have it as comfortable as an old pair of slippers. So we can’t live very long, we can’t live beyond the first generation of those that were able to live with the Church re-forming according to the Word of God and always being re-formed. We want The Reformed Church! And we become an ideology. We become a cult, we become sect, and we deny the Spirit of God whose freedom must continue to break down all those forms and structures that would imprison us. Ah, it would make us feel secure, but they bind our soul and deny the liberty of the children of God. © Grand Valley State University �Not Converted- Just Amazed by Grace Richard A. Rhem Page 5   “Where the Spirit of the Lord is,” Paul said, “there is liberty.” The Christian experience is one of ongoing, continual conversion. Ongoing. Turning. Twisting. To gain new insight into the greatness and wonder of the God of all grace. That is the exciting adventure—the pilgrimage to which we are called, to which we are invited. I would ask you: Have you been converted? When is the last time you were converted? When is the last time that something that seemed so clear and simple suddenly slipped through your fingers and you felt yourself spinning, twisting in the wind until finally your feet came to stand in another place and you said, “Wow!” J.B. Phillips wrote long ago Your God is Too Small. Has your God grown lately? Have you been alive and excited with the marvel of the wonder of the grace of God that would continue to beckon us into ever-wider vistas and everricher experience? We as a community have celebrated with gratitude the retirement of John Gregory Bryson from his teaching in the public schools. We know him for his music, but generations of students know him for his geography. If you think he’s a taskmaster in front of the choir, you should have had him for geography. You see, I had a couple of boys that went through that process. He was unrelenting in his demands, and Greg made students color within the lines. (Laughter) John is neat as a pin — takes after his mother— “a place for everything, everything in its place.” That’s the regime I live under. (Laughter) I am able to sustain that because that’s the way I was raised too, but my genes are different. So if you’ve got a teacher that gives you a set of colored pencils and a blank white map with all the lines and you have to get it all right, that can be persecution. Now Greg has retired. Generations of students have gone through, probably still scarred in their psyche (Laughter), but with Greg’s retirement the whole world changes. The map doesn’t work. It’s obsolete. All the lines have to be withdrawn. But the world’s still here. The world is still here. So, let yourself go. Breathe deeply. Trust the Spirit of God who takes it all away and gives it back better than you ever dreamed of. If you want a place still to nail it down, then take the bread, take the cup, remember and be full of hope. For Jesus said, “Do this…‘til I come.” © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/799b5a44e53b236a94d3183bc5a836d7.mp3 7c3fda83a463ff5fdd2dea16874c198e 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 Pentecost IV Scripture Text Acts 9:5, Philippians 3:10 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-0-19930627 Date A point or period of time associated with an event in the lifecycle of the resource 1993-06-27 Title A name given to the resource Not Converted - Just Amazed By Grace 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 June 27, 1993 entitled "Not Converted - Just Amazed By Grace", on the occasion of Pentecost IV, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 9:5, Philippians 3:10. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Conversion Pentecost IV Reformation Spiritual Growth https://digitalcollections.library.gvsu.edu/files/original/646dd9182bc1493d439250ad2db9b4ad.pdf 007c57d2e02729a80c96d321d55514c1 PDF Text Text The Promise and Peril of a New Age Aborning Text: Isaiah 65:23, 25; Romans 11:32, 36 Richard A. Rhem Christ Community Church Spring Lake, Michigan Pentecost V, July 4, 1993 Transcription of the spoken sermon “They shall not labor in vain, or bear children for calamity.” Isaiah 65:23 “They shall not hurt or destroy in all my holy mansion,” says the Lord. Isaiah 65:25 “… that he may have mercy upon all.” Romans 11:32 “For from God and through God and to God are all things. To God be glory for ever.” Romans 11:36 This is a wonderful and exciting day in which to be alive in our fast-moving world. Since this Lord's Day is also the anniversary of this nation and our Declaration of Independence, I want to reflect just a little bit about the world in which we live and the movements of history of which we are a part, the tides of history that move back and forth. Sometimes in the midst of our own human experience we get so overwhelmed with the immediate and the present circumstance we fail to get that broader picture. At the beginning of this century, after World War I, the great English poet Yeats wrote, “Things fall apart, the center cannot hold, the best have no conviction, and the worst are full of passionate intensity.” Although that was written decades ago, it could be written as well today from some perspectives. The poets often see more deeply and see farther than most of us. But it is an interesting and fascinating time in which to be alive for, in the broader picture, we can see that we stand at the end of a long historical development. This nation was born at the dawn of the modern period. The periodization of history is somewhat arbitrary, I suppose, but most scholars would agree that the 18th century was the dawn—it had some beginnings before that during the Age of the Enlightenment—and in this 18th century, The Age of Reason. That whole period of the ascendancy of the human was the context in which this nation was born. The human spirit began to come to flower in the fifteenth century, and in the Italian Renaissance there was a great flowering of art, of sculpture, and of © Grand Valley State University   �Promise and Peril of a New Age Aborning Richard A. Rhem Page 2   architecture. It was like after that long period of medievalism when the Church was so dominant and so oppressive, when there was a linkage between throne and altar. And finally, in the fifteenth century there was this breaking out, this blossoming of the human spirit. I think perhaps the sixteenth century of which we are the children—children of the Reformation and the counter-reformation– the sixteenth century was perhaps a detour. Maybe for a time the authoritarian structures of society once again asserted themselves. But inevitably the human person was going to break out. Our nation was born in that context of history when all forms of authoritarianism were overthrown. There was the assertion of the human spirit. There was the conviction that there was dignity in every human person and that freedom and liberty were the God-given and God-intended virtues with which the human being and society was to live. So our nation was born at a point of newness. That's really the first thing that I want to say to you this morning: that in the midst of history there is development. There is newness. Sometimes we get so depressed by the present. It seems as though things don't go anywhere and we get all enmeshed, and in a situation of no movement, of gridlock. We throw up our hands and we wonder if there's any hope, and if anyone can make any difference, if anyone can change things, if anybody can get things moving again. What I want to say to you is “Yes. Yes. Yes, in the long run there is movement. There is development.” This nation was born at a point of newness. There was a new understanding of human government. There was a new understanding of the human person. There was an appreciation for the necessity of liberty and freedom in which the human individual could develop potential, God-given purpose. There was recognition that the finest form of human government was the government that governed least, that was a “government of the people, by the people, and for the people” in that definition that Lincoln gave to this form of government 100 years later in the crisis of the Civil War. Lincoln really redefined the revolution when he said that this nation was “dedicated to the proposition that all people are created equal,” and that the test of the Civil War was a test of whether of not this experiment indeed could come to fruition and realization of that high ideal of which it was initiated in the first place. There is newness. We were born in the conception of things and in the understanding of reality and the understanding of history, and understanding of the human person that recognized the necessity of freedom, liberty, and democracy for the full flowering of the human person. For two hundred years plus we have been blessed. We have lived in this grand tradition and we have flourished and prospered as no other people. We come into this 20th century. It has been a tumultuous century. Yeats did not overstate the case early on in the century when he said, “Things fall apart, the center cannot hold.” There was WWI, WWII, and the Cold War when we were locked in ideological conflict over © Grand Valley State University �Promise and Peril of a New Age Aborning Richard A. Rhem Page 3   all those decades, using all of our resources for armament, escalating the arms race, bringing ourselves to the brink of disaster. Then 1989, that amazing year. The columnist, George Will, says that there has not been such a year since the 16th century; in fact, he says there has never been such a fascinating, interesting, potentially devastating consequential year in all of history as the year 1989, when more people and more societies were thrust into the vortex of change than at any time in previous history, even more than in the tumultuous 16th century. The images of our present world tumble through our minds. The Leipzig prayer meetings, the candle light in the streets, hundreds, thousands of people praying. The Berlin Wall falling. People dancing, singing, hugging each other, celebrating. The removal of that oppressive Iron Curtain, allowing them to breathe, to be, to be free. And, with the disintegrating of that Iron Curtain and that panoply of oppression, in the midst of our euphoria, we find the sparking of ancient feuds and ethnic cleansing. Our television screens are filled with old women in babushkas weeping over the bodies of wounded or dead soldiers: sons or grandsons. People destroying each other. Our world with all of its promise, yet so filled with peril. The fundamentalisms of the world, Judaism, Islam, Christian, the reactionary fearful tides that would turn the clock back, that would tear the world apart. Images of terrorism. The World Trade Center smoldering in the aftermath of the bomb. Time Magazine a week ago addressed the whole question of terrorism. Arrests in our major cities. Fear. A world that has such technology that small bands of committed people can hold the world hostage. Our today, so full of promise, so full of peril. Somalia children starving. South Africa, less than a year away from a popular vote. Latin America. Our cities. In 1989 the walls fell. We sang, we danced. And in the face of that promise we experience all of the peril. But there is newness. We were born in newness, during a major shift in the understanding of the human person and the nature of human government. In 1989 a State House Planner named Fukuyama wrote an essay entitled, “The End of History,” in which he said that western liberal democracy has been proven to be the only reasonable, rational government, and it will prevail. It has prevailed. Well, his essay stimulated counter essays, and there were those who said he was premature and he was far too optimistic. But it was his point that what we realized in 1989 was already signaled in 1806 when Napoleon's troops moved into the German city of Vienna and overcame the czars, the Prussian leader’s forces bringing to fruition the French Revolution slogan of liberty and equality and fraternity. The French Revolution, the American Revolution, all of that simmering and in ferment for a couple of centuries, finally eventuates to where one can look at it and say, “The end of history: This is the way it will be.” Well, whether you agree with that or not, we are in a period full of ferment, full of promise, and full of peril which is always the case in the human situation. Let me suggest that not only is there newness in human history, but I believe that we are © Grand Valley State University �Promise and Peril of a New Age Aborning Richard A. Rhem Page 4   on the threshold of a new age that holds tremendous promise for those who are not fainthearted. That newness must now not only be our national heritage, but it must be shared with a global community. It is not simply because I would have you be Christian or altruistic, if I appeal to you simply out of your own self-interest, out of our national self-interest. Then I would say that it is time now on this anniversary of our Declaration of Independence that we make a Declaration of Interdependence with the whole global community. Do you realize that the peoples of this entire globe are more closely knit today than the peoples of the thirteen colonies on the eastern seaboard in 1776? This is a smaller world. This is a global village and it is incumbent upon us to commit ourselves to the whole world and the whole human family. We cannot live in narrowly nationalistic purposes, looking out only for America, Number One. If we were no more than selfish, it is incumbent upon us today to have a world vision. But of course for us, the people of God, there is no choice, for we are a people of hope who are fired by a vision, who are shaped by a dream. It is a marvelous picture of the poet-prophet in Isaiah 65 of a new creation, a new heaven and a new earth, aligned with the purposes of the one eternal God, the creator of all. This God says, “Behold I create a new heaven and a new earth. I create Jerusalem anew, a joy. I will restore my people and I will bring my people into a period of peace and justice, such as they have never known. A kind of society where there will not be oppression, where there will not be exploitation, where a person can build a house and live in it, plant a garden and eat the fruit thereof, a society where children will not be raised to calamity, where people would live a long life, where they would call and the Lord would hear, where the wolf and the lamb would lie down together and the lion would eat straw like an ox. Where they would not hurt or destroy in all God's holy mountain. That's the biblical vision. There are those who say, “You have to be realistic. You have to be pragmatic. This is the real world. That's a dreamer. That's a poet.” I want to say, that dream, that vision is the only real possibility for a world to be renewed, characterized by justice and peace, and the integrity of creation. It is not in the assertion of power. It is not in the measurements of dominance. It is not in being Number One. It is in seeking justice, being committed to peace, and taking care of the environment that holds the only possibility for the human family. I believe that we may be on the threshold of a new age of which the present chaos is to be the prelude, the disorientation before the new configuration. You can look at it all and wish you could turn the clock back, you can look at it all and long for some golden age behind you, but I'll tell you, you can't go home. There is movement in history. There are hinge-points. This nation was born in newness and this nation stands today urgently in need of joining arms and hands with the peoples of the world in order to find Shalom, which is the purpose and the intention of God. Paul struggled with it. He couldn't figure out why his own © Grand Valley State University �Promise and Peril of a New Age Aborning Richard A. Rhem Page 5   people were not seeing in Jesus the Way. He tried to put it together and figure it out - what in the world was going on. I don't think he was very successful, but he knew that God had an intention for the world that included not only his people, but also the nations. He knew that finally it was the covenant of grace with Abraham that this specially called people would be the blessing of God to all nations. Paul knew that just as all were disobedient, so God intended mercy for all. Therefore, the Christian who lives in the biblical vision is a dreamer. The biblical Christian is one who will leave no stone unturned to bring people together. Hans Küng said, “There will be no peace among the nations until there is peace among the religions. And there will be no peace among the religions until we can find peace among the churches.” So we sit and diddle and twiddle our thumbs while the world stands more in danger by religious power than any other power in the world. And we recognize that we cannot speak about the political and the economic, and then over here the spiritual. It is all one world. It is one God concerned about the totality of things, about a world in which there is not political oppression, a world in which there is not economic exploitation, and a world in which there is not adversarial relationships among those who are finally the children of one God. The choice is always before us. We can dig in our heels, set our jaw, clench our teeth and try to resurrect yesterday. Or we can be people of the dream. People of the vision casting themselves in with a spirit that would move toward newness, for it is possible also here in the pulse of this new day as the poet Maya Angelou said, “You may have the grace to look up and out and into your sister's eyes and into your brother's face, to your country and say simply, very simply, with hope, ‘Good morning. Good morning.’” © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/c716771bed7acae1f4cf2b42d7464b70.mp3 345c62470689d5141da840b1a82b0960 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 Pentecost V Scripture Text Isaiah 65: 23, 25, Romans 11: 32, 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-0-19930704 Date A point or period of time associated with an event in the lifecycle of the resource 1993-07-04 Title A name given to the resource The Promise and Peril of a New Age Aborning 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 July 4, 1993 entitled "The Promise and Peril of a New Age Aborning", on the occasion of Pentecost V, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 65: 23, 25, Romans 11: 32, 36. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Freedom Global Community Interdependence Shalom https://digitalcollections.library.gvsu.edu/files/original/8d54ee0f4e4677ca003d3062dc541c59.pdf 8a8860e50bd30961fbfec4fa746edacd PDF Text Text Global Mission in a New Key Text: Isaiah 58:6, Acts 1:4-8 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 11, 1993 Transcription of the spoken sermon “...to loose the bonds of injustice, ...to let the oppressed go free, and to break every yoke.” Isaiah 58:6 “...to the ends of the earth.” Acts 1:4-8 It would be difficult to challenge the statement that it is the intention of God that all God’s children live in freedom and human dignity. I don’t think anyone would want to challenge that. Certainly that is the biblical vision. We noted last week in the celebration of our own Declaration of Independence that God has blessed this nation. This political arrangement was founded on the conviction that God has created all people, all people, equal in God’s image. That to live in freedom is to realize the human potential with which God has endowed us, and to live in that freedom as we have for the last two hundred plus years, we’ve also found economic prosperity because there has been, along with political freedom, economic freedom. I suggested last week that perhaps, after some two hundred years living with a Declaration of Independence, it is time for us now to declare our Declaration of Interdependence because history doesn’t stand still. History moves on. While those thirteen colonies on the eastern seaboard were knit together by a common vision, they lived not in nearly the proximity to each other that we live with the whole globe today. Through the satellites that go through our sky we are in touch with the whole world, and we know what’s going on everywhere. We have become a global community. That global community calls us to a concern for the whole world, for the freedom and the dignity of all people everywhere. Certainly that is God’s intention. It was the prophetic vision the prophet was most often called to speak to the people of God, to remind them that God’s purposes transcended their own narrow interests. The prophet in Isaiah 65 of last week’s Old Testament lesson spoke of the “new heaven and the new earth,” in the time when people would build houses and dwell in them, plant gardens and eat their fruit, living with dignity without exploitation or coercion, where the world © Grand Valley State University   �Global Mission in a New Key Richard A. Rhem Page 2   eventually would become a place where the lion and the lamb could lie down together, and no one would hurt in all God’s holy mountain. The Old Testament lesson this morning from the 58th chapter of Isaiah says the same thing. The people of Judah having returned from the Exile carrying on their religious observances said, “Why doesn’t God heed? Why doesn’t God hear us?” And God says to the prophet, “Look, religious observances are not ends in themselves. If you want to be truly religious, then care one for another. Break off the thongs that bind people. Be done with injustice. Set the captive free. This is God’s intention for humankind, for all people everywhere.” With the globe becoming no larger than a grapefruit, and community becoming world community today, it is incumbent for us to think of global mission “in a new key.” Jesus stood in that prophetic tradition. Jesus sent his disciples into all the world, “to the ends of the earth,” he said. He proclaimed the Gospel, the good news. That good news – Jesus standing in the prophetic tradition – was that God is near. God is present. God is gracious. That God would include and would reconcile all people. Jesus said, “Go tell that good news.” And the Church has become a missionary church. We have noted in past weeks since Pentecost that it was unfortunate that there had to be that break between Judaism and the Jesus Movement, but even so God has used that division. The Christian Church has brought the God of Israel to the nations. But the history of the Christian Church now encompassing the globe is really a mixed affair. On the one hand you can write the story of the spread of the Christian Church in glowing terms. There have been many heroes and heroines in the faith. Christian Mission at its best has been concerned for medicine, and for education, and for agriculture, and for the whole human condition. There have been those who have given their all in order that the light of Christ might illumine the lives of people. But the Christian Movement has a shadow side too. If we would be honest we would have to admit that that movement into all the world to make the world Christian was a movement that was characterized at many periods with coercion. There were the enforced baptisms. There was the development of that anti-Semitism which came to its ugly climax in the Holocaust. There was the Inquisition - the enforcing of faith on people. There was too often a lack of sensitivity to native cultures and native mores. So the history of the Church has been a history of mission movement with a light and a shadow side. The modern missionary movement of the 19th century is the mission movement that most of us are aware of. It was a movement that arose out of a passion to bring all people to knowledge of Christ. What fired that mission was a conviction that outside of Christ there was no salvation. But as that modern missionary movement arose there was also the development of modern atheism. That whole development of atheism in the Western World said that religion is not anything that has any true counterpart here, but rather arises out of the human need itself, © Grand Valley State University �Global Mission in a New Key Richard A. Rhem Page 3   that human beings create religion. And then, encountering atheism, that most serious of all criticisms of religion, there was the counterclaim that human religion doesn’t start with us but starts with one who encounters us from beyond and draws response from us. That’s about where I was in Europe about a couple of decades ago, a quarter of a century ago, wrestling with that one. Recognizing that if human religion is response to the encounter of God from beyond us, which is really the vital claim that we must make, then it became more and more difficult to say of all the human responses in the respective religions, there is only one that is right, and that one is mine. I didn’t have to solve that when I came back here in the early 70s because some of us went out to California to the Institute for Successful Church Leadership, and we learned that you ought to bloom where you are planted and that mission is where you are. So we gave ourselves to creating here a loving community, a compassionate community. The last couple of decades are the story of creating here a Center for Creative Christianity. But time marches on. History moves. The world changes, and it’s time for us to make another move. It’s time for us to come to Global Awareness. I have to credit Peter Theune for bringing to us, as he came to the Christ Community team, a greater sensitivity to the larger world. The Task Force on Global Awareness in our midst has been a catalyst to get us to think outward. I think in the recent past, for the past two or three years, our whole world has exploded to such an extent that we know that we are part of a global community whether we want to be or not, and we have to decide whether we will put our resources and our efforts in trying to maintain things as they are - building walls and developing a fortress mentality, or whether we will cast ourselves on the side of the agents of change to bring about reconciliation, to remove the barriers and the divisions, and to bind the human family together, which it seems to me is reflective of the biblical vision of God’s intention. The God of all compassion who loves people, who would mediate grace to all, who would gather all in his bosom in order to build the family of God. Let me challenge this community of faith this morning to a new engagement with concrete mission. We’ve begun already. For a number of summers now some of you have gone to Staten Island, Project Hospitality, where The Rev. Terry Troia works with the alienated and the outcast of society. Your lives have been touched and changed by that encounter. We are sending today a group of young people to Chicago to an urban ministry to encounter the realities of the city. Later this summer we will send a group to Wales to be with Bob and Kris Kleinheksel in that urban ministry in the city of Cardiff. Concretely this morning you have before you Jeanne Farrer who will be going from us to be our presence in Africa, in Gambia, to teach, to serve, to be there as the presence of the love of God that she has come to know in Jesus Christ. Let me challenge all of us this morning to a new commitment to Global Mission. © Grand Valley State University �Global Mission in a New Key Richard A. Rhem Page 4   But that commitment to Global Mission needs to be in a new key. I hinted a moment ago that when I came back here in the 70s I could not rouse you to passionate action in order to bring Christ to the world as though that was the world’s only hope. That was the theological problem I was struggling with. Now let me simply say boldly, having not solved all those problems, this I know the world is a hurting, bleeding, wounded place. We cannot deny it any more. It comes into our living rooms and our kitchens and our dens day after day after day. The anguish on the faces of the adults who bury their dead, who look into the eyes of the starving children. The knowledge that in Zambia sixty cents per child per year goes for their education. The knowledge that our world is being torn apart most decisively by religious fundamentalisms. The knowledge that, with the umbrella of oppression that held the world at bay for some decades now evaporating, there is a new uprising of ethnic feuds and national pride and arrogance. Our world is bleeding. Our world is wounded. The God of biblical vision is a God who cares, a God full of compassion, a God who calls God’s people not to the exercise of religious observances - the fasts and the rituals, and the worship that ends there, but rather the God who calls God’s people to true religion which is to be concerned for the poor and the homeless and the naked. To break off all injustice and take away the yoke and set the captive free. Jesus in his inaugural sermon in his hometown quoted Isaiah 61 saying, “The Spirit of the Lord is upon me to proclaim liberty to the captive.” Jesus, standing in that prophetic tradition with all of the compassion of God moving through him, crying out to a world to break off the bonds and to set the prisoner free. Jesus would call us to his way; Jesus gave us the promise of Pentecost, which was not a commission to found a church and a religion, but to move into the era of the Spirit of God who transcends all human forms, the God of all mercy and compassion who calls us to love the world as God loves the world. A new commitment to Global Mission but in a new key. Not in order to found Christian churches all over the globe, but in the name of Jesus to love, to heal, to bind up the wounds, to teach, and to create a world in which it is possible for every person not to become Christian, but to become human - for God’s sake. To realize God’s purpose for human kind so that people might live in justice, peace - dancing before the God of creation who dances in our midst, whose light shines upon us when we catch the vision and allow our passion to be unleashed. To bring salvation, salve, healing to the world. That is our calling. That will be our joy. Together. We can’t do everything, but we can do something. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/4ec061812bf32614060e0e536e0dc425.mp3 f80480ef2361f13cb33bfe6c91a22fc5 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 Pentecost VI Scripture Text Isaiah 58: 6, Acts 1:4-8 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-0-19930711 Date A point or period of time associated with an event in the lifecycle of the resource 1993-07-11 Title A name given to the resource Global Mission In a New Key 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 July 11, 1993 entitled "Global Mission In a New Key", on the occasion of Pentecost VI, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 58: 6, Acts 1:4-8. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Divine Intention Global Community Inclusive Interdependence Shalom https://digitalcollections.library.gvsu.edu/files/original/59a8433ad416f5b1a044f96a682eb0b1.pdf 117a89f6376d709ae80ef17bff5259a3 PDF Text Text Something’s Happening Text: Esther 4:14, Mark 9:40 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 18, 1993 Transcription of the spoken sermon Who knows whether it is not for such a time as this that you have come to royal estate? Esther 4:14 “Whoever is not against us is for us.” Mark 9:40 The story of Esther is a wonderful story. It might most appropriately be called an historical novel. It probably has a certain historical core around which has grown this marvelous story, full of drama. It has a great plot. I am waiting for Arnold Schwarzenegger to get hold of this story. I think he could really do something with it. I was thinking about the casting as I was preparing this sermon: for Mordecai I would choose Clint Eastwood - kind of grumpy and clever, not showing any emotion, just sort of sitting in the background. You know, kind of organizing all of this stuff. For Esther, how about Whitney Houston? She could tell the king, “I will always love you.” Well, anyway it is a wonderful story. I pull it out about every five years or so. Usually I pull it out when I am dealing with God and providence, and history and some of those themes. I have to admit that when I really got serious yesterday, I thought to myself: “Why in the world did I choose that scripture? What was I thinking about?” I do that in advance, you know. It is kind of like the birthing process, I think. I go through great labor pains and then suddenly there’s illumination, and I am all excited, and I write it down quickly. But at this age those things don’t stay with me as long. So I get down to the real thing and I say: “What in the world was in my mind?” I thought and thought and thought about it, and finally it began to come back again. It’s because “Something’s Happening” in our world. Now something is always happening in the world. But sometimes there’s more happening than other times. What I like about the story of Esther is that it is such a wonderful, dramatic story of the faith of the people of God who believe that God is engaged in the things that happen in our world. It’s that kind of involvement, that kind of engagement of God that you can’t put your finger on. I say God is involved, or God is engaged, and that’s rather ambiguous. I do that intentionally. © Grand Valley State University   �Something’s Happening Richard A. Rhem Page 2   I don’t know how to spell that out. But the biblical people of God have always believed that what is happening in the world has another dimension, and there is more to it than meets the eye. “Something’s Happening,” and God is involved. It’s true in our world today. So many things are happening. There is so much ferment. It’s a very exciting time in which to be alive. Then for some it’s a very frightening time. It’s kind of scary. For some it’s threatening, but for others it’s challenging. But for all of us we live in a spectacular period of the human drama. What I want to say to us as the people of God, as the Church, is that “Something’s Happening.” Will we or will we not be a part of the purposes and programs of God as the agents of reconciliation that are trying to move the world toward community and Shalom? You see, that’s so clearly in the story of Esther - something was happening. The people of God to whom God had pledged God’s faithfulness are threatened. An edict has proclaimed all Jews must die. When Mordecai learns of it, Mordecai says to Esther, “Do something about it.” Something was happening and Mordecai believed that what was happening on the historical plane was not apart from the involvement of the eternal God who had pledged God’s faithfulness to his people. Mordecai also believed that what was happening would eventuate in the effecting of God’s purposes. Mordecai was one of those Jews that believed that God’s purposes would prevail. He wasn’t biting his fingernails. He wasn’t overly anxious. He simply believed that God’s purposes would prevail. He also was one of those people that believed that God’s purposes might be effected through a particular person or a particular movement. He said to Esther, “Who knows but what you have come to the Kingdom for such a time as this?” She had naturally said, “I am scared. I can’t just go in to the king until he calls for me. I risk my life if I do. I am in peril.” Mordecai says, “Esther, just maybe you are where you are for just such a moment.” Thus there is this too in the story: it takes commitment at great risk to be an agent for the effecting of the purposes of God. All of those things are so beautifully narrated in this story. The reason, I think, back sometime in the misty past, when I was thinking about that story and this message is that it is a word to us at Christ Community. It is a word to us who believe that in this exciting, scary day in which we live God is engaged. We live in the aftermath of Pentecost. The Spirit of God moves across the face of the earth. And what is happening in our day is not apart from the engagement of the eternal God. And, more than that, as we think about that at Christ Community, do we really believe that God’s purposes will prevail? So Mordecai’s question comes to us here, in our context: might God have brought us together for such a time as this? Is there something about this strange community called Christ Community that we characterize as an “Alternative to Church as Usual” that might simply be at the right place, at the right time, to be an agent for the effecting of the purposes of God and the power © Grand Valley State University �Something’s Happening Richard A. Rhem Page 3   of the Spirit? And, if that might be the case, would we be willing to take the risk and to commit ourselves to such a common mission? Well, no one would deny that “Something’s Happening” in our world. My goodness, it boggles the mind. I picked up a book from a dear friend this week. (Just what I need is one more book.) Really she gave it for the church library, and it will get there eventually, but I opened it up and I began to skim through it. It was full of interesting data. It is called Racing Toward 2001. Do you know that we are less than 90 months away from the 21st century? Now as God counts years, I don’t imagine that the move of a century or the shift of a millennium is any great shakes, but psychologically it’s going to impact us. It’s already beginning to impact us. That’s a significant time shift. We are on the threshold of century 21. This book begins to lay out some of the characteristics of this fantastic world of which we are a part, the discoveries of which, and the technological breakthroughs of which are only beginning to be felt, but will be impacting us and will transform the face of the earth. It blows my mind! Let me just give you an instance. One chapter speaks about century 21 as the “information society.” I read there that the old copper wire that transmits our telephone conversations, an old copper wire can transmit 24 conversations simultaneously. That’s not bad for copper. But we are in the world of fiber optics: filaments of glass that have a super ability to conduct: transforming the energy into image, moving light at lightning speed, so that a single fiber optic can transmit not 24 conversations simultaneously, but 16,000! Isn’t that amazing? And I, who am addicted to books, I learned that on a 3½-inch disk can be recorded 1000 volumes. I looked at my 3,000 plus volume library and thought, “Well, I guess nobody’s going to be able to sell this for anything when I’m gone!” Such a disk - about $10 - a thousand volumes. You could have a hundred thousand-volume library in your desk drawer. On one disk they can record the entire Bible, plus the Encyclopedia Britannica. Now that’s a lot of stuff to be transmitted around the earth in two seconds! Can you even imagine that? Well, that’s just one aspect of this age of which we are a part, the implications of which will continue to increase exponentially and impact our human society. For example, the stuff that we live with every day: the reality of the world religions, the whole situation of pluralism. I mention it every once in a while. Sometimes I think maybe you say, “Well, we’ve heard that.” You’ve heard it, but we have not begun to reckon with it. The globe, as I said last week, has become a grapefruit, and the world’s peoples have become a family. We simply cannot any longer live in indifference to what is going on half a world away. We are fully cognizant of much more than we ever wanted to know. But it’s not a choice. It is a reality. It is a fact. And in a world where the great religions of the world are in an adversarial posture, where the respective fundamentalisms of the world religions are at each other, we have a volatile situation in which it will be incumbent upon people of good will and the faith communities to engage in dialogue and conversation in order that we might share a common goal and dream for building © Grand Valley State University �Something’s Happening Richard A. Rhem Page 4   community rather than living in the awful threat of terrorism and some of the horrible things that have happened in the all too recent past. Multiculturalism. For some on the left, kind of a new “in” word. For some on the right, a term that brings out animosity. But for all of us, simply a reality. The United States of America has always been driven by immigration, as a United Methodist report mentions. But formerly it was from Europe and Africa. Now it’s from Latin America and Asia. There is a rising tide of multiculturalism, which is the reality of the human drama in the society of these United States of America of ours, as well as around the world. There is not a major ethnic group anywhere in the world that is not now being represented here in more and more significant numbers. Multiculturalism is a reality. The old “melting pot” is being challenged by some who are saying we are a “salad bowl.” The uniqueness of all needs to have its own integrity. However that is solved, the point is multiculturalism is simply the state of affairs of the nations, and the world has become a grapefruit, become family. Gays in the military, the present point of discussion for the whole question of sexuality. It’s on the news, on the TV day after day after day. What will we do in the Church about this issue, which has the potential for being so explosive and divisive in our society? We talk about it every other place perhaps, but not in church because it is explosive and divisive. But, I wonder, I wonder if that whole issue would make us say not, “Gee, if they would just go back in the closet,” but might rather call us to acknowledge the diversity of the human situation so that we come to deal with that diversity. It doesn’t happen through argumentation. We only really change through concrete experience. While there are all kinds of shades to that discussion, I know that the impact in my life has come through concrete encounter with people who never had a choice given their orientation. So what does that say to me as a Christian person that would build community and tear down barriers, and remove the acids that eat away at the human family? Pressing ethical questions. Abortion. There are decent civil Christian people on both sides of that question. So, what are we going to do in order that we might not have bombings and threats, and all of the animosity that is so characteristic of the groups that are militant on one side or the other? How can we bring the posture of Jesus Christ and the sense of what true community is to that burning issue of our day? Euthanasia. Dr. Kevorkian. Very difficult issues. Tremendous implications needing to be handled with care. But I have talked with enough of you one-to-one to know that while those broader social issues have to be handled with great care and with great thoughtfulness, I have yet to find someone that does not wish to die with dignity. To recognize that it is really an issue that we must face up to and come to terms with. Maybe the Spirit of God is pushing us, saying to us, “There is a certain measure of responsibility that you must take for your human existence.” © Grand Valley State University �Something’s Happening Richard A. Rhem Page 5   I use these things as illustrations, not to claim that I or anyone else has a simple answer. But these are the kinds of issues that can divide, that can be a catalyst for violence, and that break down human communication, and undercut human community. “Something’s Happening” in our world. It’s not whether or not we want to choose to deal with it. It is there at our doorstep. We will deal with it one way or the other. We will be agents of reconciliation to deal with it or we will be those who will build the wall high in order to stem the floodtide that is as inevitable to break the levy as the old Mississippi. I was reading an excellent thoughtful scholar who says what is needed today is for a people to create a colloquy. Well, I thought I knew what the word meant. I think I’ve been in one or two, but I looked it up. It simply comes from two Latin words meaning to speak with, to have conversation, to have dialogue. This person suggested, I think, a wonderful image. He said, rather than us being in face-toface confrontation, what we need is to be side-by-side confronting the question and the issues. I really like that. So often we are face-to-face in confrontation. How much better to stand with each other confronting the issues. That’s the gift of real deep community. Scott Peck in his book A Different Drummer says that most congregations are “pseudo communities.” I want to deal with that in a couple of weeks. “Pseudo communities.” It means that we act just like my mother taught me to act. ‘Don’t say anything to anyone that’s not nice. And if anybody says anything to you that’s not nice, don’t let them know it. Be polite at all costs, even at the cost of your integrity.’ (She didn’t say the last thing.) But Scott Peck said that’s “pseudo community,” and it really is. What happens to us all too often is that we seek out our own kind so that we can be confirmed in the position with which we started before we even thought about it. Then we get communities of like-minded people over here and communities of like-minded people over there. And the community over here and the community over there face each other in confrontation and mutual excommunication rather than staying side-by-side, honestly facing the issues, raising the tough questions, honoring diversity, granting respect and dignity to each other, and with grace seeking to move the whole thing toward community, toward Shalom. This is a wild time to be alive. “Something’s Happening.” And I think that the thing we have to offer is that marvelous model of Jesus. The gospels were written to specific communities in concrete situations, and the things that are dealt with in the respective gospels are the things that needed to be dealt with in those particular communities, and in this case John comes to Jesus and he says, “Hey, Jesus, there’s this guy down the street casting out demons in your name. And he’s not following us.” Jesus says, “Don’t stop him, John, just because he doesn’t belong to our group. The one who isn’t against us is for us. And in fact, even a cup of water in my name doesn’t go unnoticed.” “Something’s Happening.” The Spirit of God will effect the purposes of God. I wonder if we might be who we are, where we are, when we are for just such a time as this? It is not without risk. But it just may be that God has something © Grand Valley State University �Something’s Happening Richard A. Rhem Page 6   significant for us together, and incidentally, just maybe, just maybe for one of you. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/52230c1593f4b8fb0922b730861b810d.mp3 b9ea2382693be6f04fe025b3b502cde8 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 Pentecost VII Scripture Text Esther 4:14, Mark 9:40 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-0-19930718 Date A point or period of time associated with an event in the lifecycle of the resource 1993-07-18 Title A name given to the resource Something's Happening 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 July 18, 1993 entitled "Something's Happening", on the occasion of Pentecost VII, at Christ Community Church, Spring Lake, MI. Scripture references: Esther 4:14, Mark 9:40. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Global Community Inclusiveness Pluralism https://digitalcollections.library.gvsu.edu/files/original/69159221b3cd3cec67a7b8de45985d2e.pdf 539637c38aa5582542c1dc0c0e8ba5bf PDF Text Text Who Says God Says? Richard A. Rhem Christ Community Church Spring Lake, Michigan July 25, 1993 Transcription of the spoken sermon "…never again prophesy at Bethel, for it is the king's sanctuary, and it is a temple of the kingdom." Amos 7:13 "Today this scripture has been fulfilled in your hearing." Luke 4:21 Within the last couple of years we have had a guest at Christ Community; his name is Niko Terlinda. He is a pastor in Amsterdam. He has an exciting ministry there. He told of his experience of teaching the Bible at the public school. Strangely enough, with the secularizing of that country that was so deeply imbued in the Christian tradition, a minister like Terlinda would go to a public school and tell Bible stories, not in order to evangelize the children, but simply to keep the knowledge of the Biblical tradition alive. He tells about the day he told the story of how God spoke to Amos, when a little nine-year-old raised his hand and said, “Does God still say something?” As Terlinda noted to us, and as we so note this morning, that really is a critical question. Does God still say something? When I came out of seminary in 1960, within a year or two a friend of mine was called to a sister congregation in the area and I was invited to preach the ordination sermon. I took a text from one of the prophets. I am not sure just which one. I can't remember the text, but I remember the sermon very, very well, and I remember the point of the sermon. I said to this person about to assume a ministry of the Word of God that, in the case of Jeremiah, the biblical prophet, Jeremiah could say, “Thus saith the Lord.” But I said to my friend on the threshold of being ordained into the ministry of the Word, “You can't say that. What you must say is, ‘Thus hath the Lord said.’” Do you get the difference? At that time, in the days of my youth, and days of my insecurity and defensiveness, which I didn't really understand, I wanted every word that God had ever spoken to be in this book. I wanted to have between the covers of this book every revealed word, and it would be then from that mind that I would have the Word, it would be given here, I could manage it, and I could proclaim it. I said to my friend, “The biblical prophet said, ‘Thus saith the Lord,’ but you will be able to say only, ‘Thus hath the Lord said.’” I was dead wrong. Somebody should have come up and taken me by the ear and brought me home. Someone should have © Grand Valley State University   �Who Says God Says? Richard A. Rhem Page 2   said to me, “Do you know what you have just done to this young minister? You have absolutely shackled him. You have ruled out the possibility that God still speaks. You have ruled out the possibility that there could still be today the immediacy of God's address of God's people through the proclaimed word.” Or in answer to the question of the little nine-year-old – "Does God still say something?”– what I was saying in that message was, "No. God has spoken. God speaks no more!" We have now to proclaim what once came to expression, but there was always that indirectness, this truth at second hand. That was safe, and it was manageable. But it was absolutely wrong. I don't know how long it took me to figure that out. Thank God I realized at some point that God still speaks. While this Word is a record of that encounter of God with God's people in the past, and it becomes still the instrument through which God addresses God's people in the present, it is the address of God's people in the present about which we are concerned. We would hear the Word of God now, here and now, addressed to our lives and our situation. But the moment one would make that claim someone is going to say, "Who Says God Says?" I suppose that could be your question. As I preach, you are responsible people, thinking people, serious people. Sometimes I suppose the question must arise over against what I am proclaiming: "Who Says God Says?" You know really the idea of preaching, the conception of preaching in the Reformed tradition, is a presumptuous idea. Calvin and Luther said that the proclaimed word becomes the Word of God. In our tradition there is the Word of God written, the Word of God in flesh, but also the preached Word. That is why the Word has been so central. The proclaimed Word, the Word of God – that almost smacks of arrogance to me. This Word, the Word of God – did you ever say, "Who Said God Says?" Do you ever challenge that preached word? I suspect you do. I hope you do. I think you ought to, because, as a matter of fact, I stand in the tradition of Amos, and for that matter of Jesus. Amos was a farmer, but he got a call one day and he went to the Northern Kingdom of Israel and to the very royal court itself, and he proclaimed the word of judgment against that Northern Kingdom and against Jeroboam the king to the point at which the royal priest – (because every court also had its cadre of priests because every wise political leader will do his or her best to co-opt the Church, the messenger of God, so that there can be the union of throne and altar) – Uzziah, the court priest, came out to this prickly prophet and said, “Go back home. Earn your bread in Judah, but don't preach here any more.” Well, Amos said, “Don't call me a professional prophet who earns his bread preaching. I'm just a farmer. God took me, called me, and sent me to preach.” But the dilemma. Amos, a man of passion and conviction. Without that no one listens. Nothing happens. But Uzziah, he had his ordination too. He was a priest. Maybe he was in it just for the prestige and the pay, or maybe he was a serious priest of the God of Israel. I don't know, but I know he had a task to do too. As © Grand Valley State University �Who Says God Says? Richard A. Rhem Page 3   one who presided at the royal court, he encounters a prophet. This is not the only instance of that conflict in Israel's history where the prophetic word was expressed and the royal response countered it, and I suppose a case could be made for Uzziah. Israel was at the height of its prosperity and who likes to have a dour word, a negative word of judgment and critique spoken in the halls of power where they are trying to keep everything moving positively. Jesus - if you had been in Nazareth that day and Jesus whom you saw grow up went to the pulpit and then came to the stool and sat down and said, “The Spirit of the Lord is upon me. God has anointed me to… and to say this word has been fulfilled in your presence.” What would you have thought? You see, it’s not so difficult to look back on Israel's history in the 8th century BCE and to analyze the conflict between Amos and Uzziah and say obviously Amos had a word from God (and as a matter of fact, that word did eventuate). It’s not so difficult for us who are the followers of Jesus to say the people in Jesus' home synagogue in Nazareth were absolutely wrong. Not that they didn't understand; the problem is they didn't like what they understood. So, if you don't like the message, you kill the messenger. But, it wasn't so easy. They didn't really have any basis on which to judge this one except he'd grown up in the corner carpenter shop and they had heard some rumors about what he was doing in Capernaum and neighboring areas. Some of the things he was doing were unsettling. Then he has the audacity to sit in their midst in the synagogue and to say, “The Spirit of the Lord is upon me. I am anointed to preach.” Would you have been ready to hear that word, which would have involved the tumbling of the propositions of one's system of understanding? Or might you have gone to the parlor and had brunch and said, “I don't know. ‘Who Says God Says?’” Who Says God Says? That's not so easy, is it? That's not so easy for you because you have to live with me. You know all the foibles and flaws of this preacher. Then for twenty minutes on a given Sunday I sit on this stool and I say, “Thus saith the Lord.” Well, you're not just subservient puppets that you should just sit there and take it. Discern, test the spirits. But it's not so easy for me either. How do I know? I know this. With the little bit I do know I begin to know how little I know. Then I am supposed to say to you, God's people, “Thus saith the Lord.” That's scary business. That's why I get a headache on Saturday. (Laughter) A headache before and then one on Sunday afternoon after. Someone said to me this week, “If I had your job I'd have a headache too.” Who Says God Says? How in the world do we know? If there isn't passion and conviction on the part of the messenger, the message will not be heeded. But if there is a kind of absolutism and dogmatism, and authoritarianism in the message, the message very naturally is going to be resisted, and rightly so. Who Says God Says? It isn't simple. And I am not going to turn now to the typical preacher’s trick of giving you six easy ways by which to know. My point is: It is not that easy. It is not that simple. © Grand Valley State University �Who Says God Says? Richard A. Rhem Page 4   I did talk to a friend of mine yesterday who gave me some help in order that I could say something that maybe you could go out of here thinking about. He was recently in England and Scotland and Ireland, and on the trip back from Ireland to England they came into the harbor of Holy Head in Wales. It reminded him of a story of an old preacher who had come into Holy Head Harbor in the dead of night and the darkness was so thick that you could cut it with a knife. This preacher said to the captain, “How in the world do you know that you are going to sail into the harbor?” The captain said to him, “Do you see those three lights on the horizon?” He said, “Yes.” He said, “When those three lights line up as one you will sail into the middle of Holy Head Harbor.” If we apply this, we could say on one hand there is that light of the tradition. We are a people who have been shaped. We have come from a womb that has shaped us and has implanted deeply within us, woven into the fabric of our being, certain perceptions, a certain frame of reference, a sense of being. We do not disparage that rock from which we have been hewn. We have a tradition. We are the recipients of a great heritage, and that tradition has been written of, spoken of as scriptures, and we have two thousand years of church history. We are Christians. We are part of the God of Israel. Going back to the creation, we are a people who believe in that one who created all things and who was revealed in the face of Jesus Christ. We come out of a community that has spoken, that has affirmed some things. So we do have some guidelines. We don't start out from square one, with a blank slate as it were. But that one light isn't enough because it can then simply be an external rule to which one would assent mentally but without inward conviction. That inward conviction must also be there. How does that inward conviction develop? What do you really believe? What do you really believe? What would make you stand on your feet and be counted? What would fill you with rage causing you to move into action? What would break your heart and cause compassion to flow? What do you really believe? I speak of my concrete truth. It’s one thing for me to say I am a part of this grand tradition. It’s another thing for me to say, “This I believe. This I will die for. This I will live for.” How does that come? Out of our experience? I suppose. Out of the ongoing communion of the Spirit? God is not done speaking. God says something still. Jesus said, “The Spirit will lead you into all truth.” Calvin said, “The internal testimony of the Holy Spirit must confirm what the word or the tradition says to us.” Somehow or other those things come together until finally I can take my stand. I can say, “I believe.” So that is a second light. Then, of course, the tradition has not issued to us in our present experience in a vacuum. We live in a cultural context in a specific historical setting. As we said last week, it’s a fascinating time in which to be alive – the knowledge that is exploding all around us, the fantastic knowledge of the physical universe, of the human person, of the movement of history, all of this that becomes accessible to us so that in our own experience tried and true physical theories like that of Newton are blown sky high. And instead we have quantum physics. We live in a © Grand Valley State University �Who Says God Says? Richard A. Rhem Page 5   cultural context that is alive with all kinds of knowledge that give us new insight. So I have to take that which shaped me and that tradition in which I was nurtured, and my experience…my experience of grace…of God…of my human experience. Then I have to understand myself in this present time, this ongoing human drama…my time. So our specific time, context, the influence of our culture is a third light. But it is still not simple. The Church historically has majored in absolutes. Some of the greatest problems in the Church are the preachers who want to make it clear and simple, and who need to be right. But there’s a problem in the pew also. The people would like to have it simple and clear and tight. It isn’t simple and clear. It is complex, full of ambiguity, and we cannot know. We cannot know absolutely. To know absolutely is to deny the nature of our historical existence. And I don’t think the Church over the centuries has done a favor to people to try to give that kind of security that will remove all uneasiness and ambiguity from the human situation. In the ongoing movement of the human drama we need to be open and alive and alert and humble, and trusting that the Spirit of God will lead us into all truth, and that underneath are everlasting arms and that God will move and that God's purposes will be in ways beyond our wildest dreams. But the secret of that is not knowing, but trusting. To be able to live with questions, all the time trusting the eternal God who is the foundation, the God who holds the world in God's hand knowing that there are yet more wonders to behold and dreams to dream and insights to gain than have ever entered into the human heart. “We walk,” said Paul, “not by knowledge but by faith.” For he said, “It has not entered into the heart of man to dream the things that God has prepared for those that love God.” When we walk by faith, when we trust God, then we can be open to the continuing surprises of grace and the “aha!” The Church still today, maybe today more than ever, is making all kinds of absolute statements. In order to increase summer attendance we decided to add a Sunday supplement to the bulletin. You've now got a comic strip. I would have mentioned it earlier, but I didn't want to lose your attention. (Laughter) The little comic strip on the last page would be funny if it weren't true. People like me have stood before people like you and have said, “It is abundantly clear that...” and it’s not. And you don't need to have it so clear, and so neat, all tied up in a little package. One thing you need: to trust God. Trust God. People like me have pandered to people like you, succumbed to the seduction of trying to be the font of all knowledge and wisdom. Giving you answers where there were really only questions, when what we should have been saying to you was, “On the one hand, on the other, but nevertheless.” The foundation is solid. God is God, and you can trust that! Well sometime I'll be preaching along and I expect one of you will stand up in the pew and say, “Who Says God Says?” And I'll say, “Time out. You're right,” because dear friends I believe with all my heart and I preach with all the passion of my soul, and I know some things. The thing I know more than all is that I don't © Grand Valley State University �Who Says God Says? Richard A. Rhem Page 6   know very much when it comes to the real mysteries of life. But I know God will take care of you…come what may. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/2077f9fdcde92369a03cf483dbfd88aa.mp3 024595722119c65af3db000409e4d3bc 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 Pentecost VIII Scripture Text Amos 7:13, Luke 4:21 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-0-19930725 Date A point or period of time associated with an event in the lifecycle of the resource 1993-07-25 Title A name given to the resource Who Says God Says? 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 July 25, 1993 entitled "Who Says God Says?", on the occasion of Pentecost VIII, at Christ Community Church, Spring Lake, MI. Scripture references: Amos 7:13, Luke 4:21. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Prophecy Revelation Trust Word of God https://digitalcollections.library.gvsu.edu/files/original/bda6a4b45698b095485abf46aad7b60f.pdf a8d79867171c4da31e368a9f57a883b6 PDF Text Text Memories With a Future Richard A. Rhem Christ Community Church Spring Lake, Michigan August 1, 1993 Transcription of the spoken sermon "I have set my bow in the clouds, and it shall be a sign of the covenant between me and the earth.” Genesis 9:13 "This is my body that is for you. Do this in remembrance of me…This cup is the new covenant in my blood. Do this as often as you drink it, in remembrance of me.” I Corinthians 11:24-25 I have a new book. It’s entitled The Care of the Soul by Thomas Moore. It is a recent publication and it has made the Best Seller list which, I think, is unusual for a book about the care of the soul. Thomas Moore is not writing necessarily from the Christian perspective. I don't know really where he stands there, but he is writing about the malaise of the 20th-century human person whose soul lacks depth, or who is rather soul-less and, therefore, gets caught up in all kinds of addictions and obsessions, and violence, and has no depth dimension to his or her person. Moore is a psychologist and he says that no longer can we afford the luxury of a bifurcation between psychology as a secular science and spirituality as a religious dimension, that really the health of the human person involves that depth dimension of soul. We must care for our souls. One of the things that he suggests is that we simply must observe, pay attention, attend to our lives, our soul, our moods, to just what's happening in us, our responses, our attitudes, and our spirit. Thomas Moore makes an interesting connection with our celebration this morning, because he speaks of ritual observances. He notes that the word observance has within it serv (s-e-r-v), which in the original from which the word is derived had to do with the tending of sheep. So an observance is really a tending of the dimensions of the soul. Moore says it is important that we engage in ritual observances - that ritual observances have a way of forming us in our depths. When I read that, I recognized that there is a part of me which is so under-developed. I am about 98% head. I am always thinking. And I am always trying to understand. That's a reflection of my tradition, which has nurtured me in biblical story and faith meaning, the Catechism, the structure of the faith. In recent years I have been recognizing that there is a sacramental dimension to Christian experience that was not well developed for me, and I have been groping © Grand Valley State University   �Memories With a Future Richard A. Rhem Page 2   for that, to find that depth dimension that doesn't denigrate the mind, doesn't eliminate the importance of understanding, but is able to get to the heart and to the primal core of our being. That's what ritual does. We have never done ritual very well. My whole tradition, my whole experience has not had an appreciation for the spiritual shaping, the spiritual formation of ritual observances. As I reflected on that I thought, that is what we are about when we come to gather around the table of our Lord. We have tried so hard to understand the relationship of bread to body, and wine to blood, and what actually happens. What is that transaction of bread and wine to us, received in faith and in the spirit? I recognize again my flaw, which is always trying to understand rather than being able somehow or other to turn off my brain, even momentarily and experience , and in that ritual observance to be shaped and formed. Then I came across a phrase that became a window for me - really a wonderful illuminating moment. One would think at this advanced age that one had thought every thought possible, and come across every possible combination of explanation of what this experience is all about. But then I read this phrase from Walter Bruggeman in one of his Old Testament studies: "Memories With A Future." Suddenly that juxtaposition of words just struck fire for me. "Memories With A Future." Sometimes words juxtaposed, put together in unusual fashion can bring flashes of illumination. “Memory” refers usually to the past, to memories of pleasure or of pain. And we think of the future, which we move toward with anticipation, either of desire or of hope, or of dread. But to think of "Memories With A Future," suddenly I said, "That's what happens in the sacrament when Jesus invites us to remember him and in that remembering to experience his presence and to appropriate again that future that he promised us." Suddenly, past and future intersect this present moment in the sacramental participation. "Memories With A Future." Now memory can be employed negatively. In the opening verses of Psalm 137, we certainly can identify with the exile from Jerusalem, a captive in Babylon, his tormenters saying, "Sing us a song of Zion." He says, "My heart is broken. How can I sing the Lord's song in a strange land?" Then he vows, "If I forget thee O, Jerusalem…may my right hand be cut off." And then, that triggers a response of vengeance. Were you surprised that I read the Psalm through to the end? Where he would delight in having the little ones dashed against the rock? Certainly a holy, unworthy emotion. Were you amazed perhaps that it should even come to expression in the scripture? Ah, but it is a very human emotion. Very common, and of which we are all capable. Twist the soul, oppress, torment and there is that response - vengeful, hateful, seen all too often in our own world today. Bosnia Herzegovina, those ancient feuds becoming the alignment of religious group against religious group. The Middle East - Israel, Lebanon, Syria - Jew, Muslim. © Grand Valley State University �Memories With a Future Richard A. Rhem Page 3   Psalm 137 causes us to cringe at the image of little ones dashed against the rock, because we recognize that it is a part of us. This is also a self-destructive use of memory. But there is a positive use of memory and that is that to which Jesus pointed when he said, "Take this bread. Remember me. Take this cup. Remember me until I come." The old communion liturgy had all those dimensions in it. A feast of remembrance, of communion in the present, and of hope. A sacrament is the intersection of the past and the future, and the present moment of participation. And the participation, the ritual observance repeated, repeated, repeated. Ah, in my tradition, in my growing up, I was taught that that repetition was merely ritualism. What my tradition and what I never recognized was that it is in that very repetitious observance that I am shaped down here , in the gut, and we become a community shaped around the memory that has a future, a memory of Jesus the way he was, the life he lived, the death he suffered, the resurrection he experienced, and the Shalom to which he calls us. "Memory With A Future." The past event always aimed toward that consummation of all things “when every knee shall bow and every tongue confess that Jesus is Lord to the glory of God." God's people have always been nurtured by signs, by ritual observances. The earliest sign in the biblical narrative was the rainbow. After the flood, a judgment on a perverse world, on creation gone awry, the Creator says, "Never again. Never again." The change was not in human nature. The change was not in the creation. The change was in the Creator. "Never again," God says. "Never again will I destroy it all. Never again. I enter into covenant faithfulness with all the earth and with every living creature." This is the earliest covenant. This covenant is broader than the covenant with Abraham. This is the covenant of God with the whole creation, God saying, "I will never abandon it. I will never let it go, and I will set my bow in the cloud and when you see my bow in the cloud I will see the bow and I will remember, and you will know that I will be faithful." Isaiah 54 references Noah and the bow, and then the prophet sings, "The mountains may depart and the hills be removed, but my steadfast love will not depart from you. The covenant of my peace will not be removed, says the Lord who has mercy upon you." The rainbow triggered in the poet the deep assurance of the steadfast love and faithfulness of God. The rainbow triggered a memory still potent for the future. Some of you know that, a little over a month ago, I conducted the funeral service for a beautiful little angel twenty-one months old. The reason that I conducted the service at the Spring Lake Presbyterian Church was the fact that Reverend Anderson is new there and didn't really know the family, and the grandmother of the little child, whose name was Paige, was a childhood friend of Nancy, and they continue friends to this day and we had become friends as couples. The mother of the little child was a school friend of Lynn, so because of our intimate connection with the family I was asked to do the service. I met with the family the day before the funeral and they manifested remarkable faith and trust in God. They live in © Grand Valley State University �Memories With a Future Richard A. Rhem Page 4   Wisconsin where little twenty-one months old Paige scooted away, as a child will, and got to an open gate of a neighbor's pool and under the solar cover and died. They had a service in their own community, but because of their connections here they wanted a service here in this community. As I sat with them they told me about their trip from Wisconsin to Grand Haven. It was a Saturday night; in fact it was June 26, and on that Saturday evening as they drove in their van with a casket on board, they drove into a rainbow. The rainbow arched the highway. Their little seven year old, Megan, who is a bit of a mystic, who knew long before the doctors knew that her "Mommy" was carrying twins, said, "Look, Paige is painting rainbows." For a moment there was a double rainbow as though a second one for the twin. They told me this story and asked me about the connection with the biblical story, and I said to them, "It is the oldest sign in creation of the faithfulness of God." I used it for the funeral meditation, the sign of God's covenant faithfulness in the midst of their loss and pain, that God would be with them and was with them. The sign of a rainbow, which forever after for them will trigger a "Memory That Has a Future. Last evening I called Ron and Patrice Frantz to tell them that I would tell that story, wanting them to be prepared as they came to worship this morning. Just before Elise Joy died last fall, having been born a twin with her sister Leigh, and having continued complications, but developing into a blooming delightful child of her own person, just before she died with no premonition at the time that she would die, Patrice took the two girls in her arms to the window of their home overlooking Lake Michigan where there was a beautiful rainbow. Patrice said to me, "Is that a sign?" I said, "That is a sign." And I used this scripture for Elise Joy's funeral, where we celebrated the life, however brief, of Elise Joy. Then Patrice said to me, "I cannot believe that you called. We were just talking about you." In a rather emotional weekend after attending an annual conference where Elise had been with them last year, they experienced the loss of her presence this year with people who hadn't known that she had died. And, therefore, all of the freshness of that loss was brought to the surface again. Then on the way home they stopped at the cemetery for the first time to see the gravestone. There was something about the stone that they wanted to ask me about, so they had been talking about calling me. Then I said, "This is why I am calling . . ." Patrice said, "Can I tell you one more thing? Not an hour ago Leigh went to the box that still has Elise's toys and took out a music box and brought it to me and I wound it up, and it began to play "Somewhere Over The Rainbow." Does God send God's angels to sustain and keep us? Does God keep God's promises of steadfast love and faithfulness? Every time Ron and Patrice or Sarah and Morrey, whose twins were born near each other in time, both of which now have one treasure in heaven, every time they see the rainbow they will have a memory that will bring tears, but through the tears will shine a hope that sees beyond the years to that time when we shall be gathered all together in the © Grand Valley State University �Memories With a Future Richard A. Rhem Page 5   presence of the Lord. For Jesus said, "Remember me and know that I go to prepare a place for you. And if I go to prepare a place for you, I will come again and take you to myself, that where I am there you may be also. Because I live, you too shall live. The seer on the island of Patmos had a vision in which he saw a new heaven and a new earth, and the dwelling of God with God's people. He said, "Behold I make all things new. I will wipe every tear from your eye and there shall be no more crying or pain, nor death any more. For the former things have passed away." This morning you are invited to take bread and cup, and to remember. But the memory of that one in our past has a future – of a time when we shall be gathered at the banquet table of our Lord. Come then. The Master is here and calls for you. All things are ready. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/7efe20ba5718aa083b99ffc833daaf7a.mp3 dbc3a9436e29c226937dab87046d5efb 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 Pentecost IX Scripture Text Genesis 9:13, I Corinthians 11:24-25 Location The location of the interview Christ Community Church, Spring Lake, MI References Thomas Moore, The Care of the Soul, 1994 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-0-19930801 Date A point or period of time associated with an event in the lifecycle of the resource 1993-08-01 Title A name given to the resource Memories With A Future 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 August 1, 1993 entitled "Memories With A Future", on the occasion of Pentecost IX, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 9:13, I Corinthians 11:24-25. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Ritual Sacrament https://digitalcollections.library.gvsu.edu/files/original/24de976e2697149199bf27361dca5136.mp3 0cfbc28bd50fc652f640a3fb68671197 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 Pentecost X Scripture Text Isaiah 43:2 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-0-19930808 Date A point or period of time associated with an event in the lifecycle of the resource 1993-08-08 Title A name given to the resource If God Sent the Rainbow, Who Sent the Flood? 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 August 8, 1993 entitled "If God Sent the Rainbow, Who Sent the Flood?", on the occasion of Pentecost X, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 43:2. 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/17a65e122316efe4b1d588b50fb5a902.mp3 9831aa9632d27fa1d6eb414329f494b6 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 Pentecost XI Scripture Text Genesis 11:7, Acts 2:6-8 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-0-19930815 Date A point or period of time associated with an event in the lifecycle of the resource 1993-08-15 Title A name given to the resource Can We Talk? 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 August 15, 1993 entitled "Can We Talk?", on the occasion of Pentecost XI, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 11:7, Acts 2:6-8. 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/19cc79d8e9017a075040af2cd65b6a32.mp3 e6a6d084cf08869b3a7814063826fbce 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 Pentecost XII Scripture Text Jeremiah 2:13, Matthew 6:23 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-0-19930822 Date A point or period of time associated with an event in the lifecycle of the resource 1993-08-22 Title A name given to the resource The Care of the Soul 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 August 22, 1993 entitled "The Care of the Soul", on the occasion of Pentecost XII, at Christ Community Church, Spring Lake, MI. Scripture references: Jeremiah 2:13, Matthew 6:23. 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/1a8368bd71d7e2c5e892dc53b0f16708.mp3 a450293c817ac02874ffab2b91da0ddd 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 Pentecost XIII Scripture Text I Kings 19:4, Mark 14:33 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-0-19930829 Date A point or period of time associated with an event in the lifecycle of the resource 1993-08-29 Title A name given to the resource The Care of the Soul II 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 August 29, 1993 entitled "The Care of the Soul II", on the occasion of Pentecost XIII, at Christ Community Church, Spring Lake, MI. Scripture references: I Kings 19:4, Mark 14:33. 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/0c3c47a3c1c806fb9b59cdd2c5760a93.mp3 52deb69c62fa6b487bb50b5dbd5dc20f 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 Pentecost XIV Scripture Text Genesis 2:3, Mark 2:27 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-0-19930905 Date A point or period of time associated with an event in the lifecycle of the resource 1993-09-05 Title A name given to the resource Hallowed Time That Hallows Time 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 September 5, 1993 entitled "Hallowed Time That Hallows Time", on the occasion of Pentecost XIV, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 2:3, Mark 2:27. 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/939ce95533e47c960fe72459191aaba6.mp3 a65cebb46992987a548acc61ba04a6f3 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 Pentecost XVII Scripture Text Isaiah 43:18-19, Acts 11:4 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-0-19930926 Date A point or period of time associated with an event in the lifecycle of the resource 1993-09-26 Title A name given to the resource Breaking Through, The Future Emerging 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 September 26, 1993 entitled "Breaking Through, The Future Emerging", on the occasion of Pentecost XVII, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 43:18-19, Acts 11:4. 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/10a203a04006ff7378b15a0b21075f13.mp3 ead13f1fd0a453987784ab35ca25bcb5 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 Pentecost XVIII Scripture Text Isaiah 6:8, Revelation 1:10-11 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-0-19931003 Date A point or period of time associated with an event in the lifecycle of the resource 1993-10-03 Title A name given to the resource In the Awe of Worship 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 October 3, 1993 entitled "In the Awe of Worship", on the occasion of Pentecost XVIII, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 6:8, Revelation 1:10-11. 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/84e3615b39ae093179ee17d24fb1d376.mp3 2e20b5d360537e1e732aa68a2d7468a4 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 Pentecost XIX Scripture Text Hosea 11:8, Revelation 1:10-11, Luke 4:17 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-0-19931010 Date A point or period of time associated with an event in the lifecycle of the resource 1993-10-10 Title A name given to the resource A Community of Inclusivity 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 October 10, 1993 entitled "A Community of Inclusivity", on the occasion of Pentecost XIX, at Christ Community Church, Spring Lake, MI. Scripture references: Hosea 11:8, Revelation 1:10-11, Luke 4:17. 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/bc649d608e392515c70c708de8748298.mp3 eeaf502917df6aea5cce6c306982c08a 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 Pentecost XX Scripture Text Matthew 5:44-45, Isaiah 44:15-16 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-0-19931017 Date A point or period of time associated with an event in the lifecycle of the resource 1993-10-17 Title A name given to the resource For Love of the World 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 October 17, 1993 entitled "For Love of the World", on the occasion of Pentecost XX, at Christ Community Church, Spring Lake, MI. Scripture references: Matthew 5:44-45, Isaiah 44:15-16. 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/2f338b51acab93fb395564c6ef0a60e5.mp3 82ebe18f7638867cab47097987e550cc 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 Pentecost XXI Scripture Text I Chronicles 29:22 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-0-19931024 Date A point or period of time associated with an event in the lifecycle of the resource 1993-10-24 Title A name given to the resource Sheer Joy - A Celebration of Ministry 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 October 24, 1993 entitled "Sheer Joy - A Celebration of Ministry", on the occasion of Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: I Chronicles 29:22. 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/0c92cf1074994cc38888df6b220ab1ee.mp3 10002a8515e86bf435d73c143c41492e 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 Reformation Day & All Saints Day, Pentecost XXII Scripture Text Jeremiah 31:31, 33, II Corinthians 3:3, 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-0-19931031 Date A point or period of time associated with an event in the lifecycle of the resource 1993-10-31 Title A name given to the resource Word and Wind and World 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 October 31, 1993 entitled "Word and Wind and World", on the occasion of Reformation Day & All Saints Day, Pentecost XXII, at Christ Community Church, Spring Lake, MI. Scripture references: Jeremiah 31:31, 33, II Corinthians 3:3, 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/4d6e27bcd214e142ea5ea0122ae16f5c.mp3 9418b6fa2562db444b0b9d6596ee41c6 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 Pentecost XXIV Scripture Text Isaiah 49,6, Romans 3,21-22 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-0-19931114 Date A point or period of time associated with an event in the lifecycle of the resource 1993-11-14 Title A name given to the resource We Just Don't Get It 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 November 14, 1993 entitled "We Just Don't Get It", on the occasion of Pentecost XXIV, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 49,6, Romans 3,21-22. 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/c73e749fc142f6dfa656e300d513361c.mp3 7a768ef6cfd986cc51f76dab268335b0 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 Pentecost XXV Scripture Text Job 4:7, Philippians 2:1-4 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-0-19931121 Date A point or period of time associated with an event in the lifecycle of the resource 1993-11-21 Title A name given to the resource The Embrace of Grace 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 November 21, 1993 entitled "The Embrace of Grace", on the occasion of Pentecost XXV, at Christ Community Church, Spring Lake, MI. Scripture references: Job 4:7, Philippians 2:1-4. 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/e64dafb16f203d4ac6a4d98010c6b555.mp3 ba5822cfc36dabdb751e9b75f8947c47 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 Thanksgiving Day Scripture Text II Corinthians 9:11-12 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-0-19931125 Date A point or period of time associated with an event in the lifecycle of the resource 1993-11-25 Title A name given to the resource A Flood of Thanksgiving 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 November 25, 1993 entitled "A Flood of Thanksgiving", on the occasion of Thanksgiving Day, at Christ Community Church, Spring Lake, MI. Scripture references: II Corinthians 9:11-12. 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/737fc5228e90ee1a423d5aed19f6f4b9.mp3 fee3cb83dd6eb2fea4131f65147f3ae1 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 I Scripture Text Jeremiah 31:31,34, Revelation 21:6 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-0-19931128 Date A point or period of time associated with an event in the lifecycle of the resource 1993-11-28 Title A name given to the resource The God of Our Beginnings 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 November 28, 1993 entitled "The God of Our Beginnings", on the occasion of Advent I, at Christ Community Church, Spring Lake, MI. Scripture references: Jeremiah 31:31,34, Revelation 21:6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives