789 24 26018 https://digitalcollections.library.gvsu.edu/files/original/41f830b388bd4aaf87e151cdb68d005d.mp3 d0c783a964fa95c72dcc9d3bf69135e0 https://digitalcollections.library.gvsu.edu/files/original/c16ee22875e13959becc4dabc0831d23.pdf fe0bfc8004bf369ccd00f921d3ea706e PDF Text Text Where in the World is God? From the series: Creation – God’s Ecstasy Scripture: Isaiah 46:1-17; John 14:1-20 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 25, 2002 Transcription of the spoken sermon The Reading From the Present: In an excerpt from Barbara Brown Taylor's The Luminous Web: Essays on Science and Religion, she contrasts the classical image of God with a new vision which she brings to expression in such an eloquent and poetic fashion: When I am dreaming quantum dreams, the picture I see is more like that web of relationships - an infinite web, flung across the vastness of space like a luminous net. It is made of energy, not thread. As I look, I can see light moving through it like a pulse moving through veins. I know the light is an illusion, since what I am seeing moves faster than light, but what I see out there is no different from what I feel inside. There is a living hum that might be coming from my neurons but might just as well be coming from the furnace of the stars. When I look up at them there is a small commotion in my bones, as the ashes of dead stars that house my marrow rise up like metal filings toward the magnet of their living kin. Where is God in this picture? All over the place. Up there. Inside my skin and out. God is the web, the energy, the space, the light - not captured in them, as if any of those concepts were more real than what unites them, but revealed in that singular, vast net of relationship that animates everything that is. As I suggested a moment ago, the reading from Isaiah, the 46th chapter, parodies the gods of Babylon. Babylon was in trouble and in that historical context, there were rumblings and the foundations were shaking. The people of Israel in captivity in Babylon had begun to doubt their own God and had begun to think that the gods of Babylon were, after all, God, because that God had won the battle. But now that God was on shaky ground because Babylon was besieged by Persia, and so the Hebrew prophet called the people of Israel to Judah to remember their God. In was in this context that the first chapter of Genesis was written, that poem of creation. The Hebrew prophets were arousing the people to © Grand Valley State University �Where in the World is God? Richard A. Rhem Page 2 remember their God, and to remember their God as the God who spoke and called all things into being. With a bit of ridicule over against the Babylonian gods, that had to be loaded on beasts of burden and carried out of town for safety, the writer suggests that the eternal God, the God of Israel, was one who does not need to be carried or saved, but one who carries and saves. In the rumbling of the foundations, such as a time like that, is a time to think about how we speak of God and where to find God in this world. I have been trying to do that in these last weeks, two series of sermons which really have melded into one series, as it were, "The Spiritual Life, Re-imagining Religion," and then "Creation as God's Ecstasy," but, really one series which was about how we speak of God in our day, how we image, how we envision God in a world whose world-view has become so drastically different than anything ever conceived of in the founding documents of our own religious faith, our own Judeo-Christian tradition. So, we have lived with those old stories and that old conceptuality, but as a matter of fact, the whole world has changed on us, the whole reality of which we are a part creates for us an entirely different picture. In such a world, our world, where in the world is God? And how do I speak of God? The first Sunday in October, philosopher- process theologian David Ray Griffin will be with us and I have been nicking away at this in order to prepare somewhat for him, for he has attempted to express God in terms of the reality of this world as we have come to know it through the natural sciences. His last book, Reenchantment without Supernaturalism, is a title from which I quoted some weeks ago. Reenchantment of the world, seeing the world with the light and charm and mystery and grace, but without that classical supernatural, theistic conception of a God "out there" who occasionally tweaks the process or interrupts or intervenes. Rather, a God who is a part of the process. That's where the term process theology comes from, God is not apart from but a part of that very process, the creative center, the energy that moves through, and, as Barbara Brown Taylor in the piece I read suggests in such poetic fashion, the God who is everywhere, the infinite one who is in us and through us and around us. But, how do we speak of that God? Let me say a word about the nature of a religious community such as we are. We are a cultural linguistic community. That means that we are a community that has a lot of relationships and interrelationships, and we have a language. We are a linguistic community so that there are certain words, there are certain symbols, there are certain images, there are certain actions, there are rituals, there are prayers, there are hymns, all of which are familiar and common to us, and when we hear those or speak those or sing those, something is triggered deeply within us and we know that we have been to church. Our emotions are stirred and we feel again connected. We are a cultural religious community. © Grand Valley State University �Where in the World is God? Richard A. Rhem Page 3 If you want to go to the big picture, we are a part of the Christian community. But, then you could have Eastern Orthodox, Roman Catholic or Protestant, and those are all sub-sets of that large picture. As far as the Protestant Church is concerned, there are sub-sets again. If you were raised a fundamentalist, certain things will trigger for you. If you were raised in a liberal community, other things will trigger for you. The point is this: religion formed into community is a human creative construct. It didn't fall out of heaven. It is the result of some founding vision that found expression, finally, in a community that was knit together by certain language, ritual, action, attitudes, a way of being. And so, a religious community is a community which is bound together by those things that mark it out and that touch it deeply. One community to another will differ. Someone has said that the difficulty of moving from one denomination to another is that you don't get the inside jokes. That's really true. There are certain things that happen that make us feel, okay, "I'm home. This is my family." The philosopher, George Santayana, made a profound statement when he wrote, "Ultimate insights (that is when I really see something, when I see through, when I really get it) have a tendency to undermine the orthodox approaches by which they have been reached." Now, think with me for a moment. Don't go off drifting and dreaming. This is important. Peter told me the last ten minutes of this sermon are terribly important, and I said that's only because the first ten minutes are even more important. Santayana said ultimate insights, when you really see it, undermine the orthodox method by which you arrive there. When you climb up the ladder and suddenly the heavens open up, you don't need the ladder anymore, at least if you scrambled off onto the roof. There is no other way to get that vision than through the hard work of that orthodox process, catechisms and creeds and confessions and hymns and worship and prayer and Bible study and all of that. And then one day everything comes into focus and you see the storybook of the Bible, you see all of the confessionals, the catechisms, you see all of the rituals, the sacraments as the means that brought you finally to say, "Oh, I see! Wow!" Santayana said to see that tends to undermine the orthodox way by which you came, because you recognize the relative nature of that way, you recognize that it was a humanly constructed way that finally brought you to see. He also says that when that happens to you, you pull the ladder up with you because you don't want to cheat anybody else. You pull that ladder up into your private little heaven into that grand vision because you have no right to deprive someone else of that same ladder, that same orthodox process. Well, I have flown in the face of Santayana because I have kept the ladder in place and I have pointed you to that ladder and I have said that is a good and relative and provisional and transitional instrument. It is not ultimate. It is not absolute. It is the way by which we got at the point where we could see the big vision. I have done that because I believe, not to do that, is to be unfair to you because you are © Grand Valley State University �Where in the World is God? Richard A. Rhem Page 4 bright enough and curious enough and you live in this world with your face ground into human experience deeply enough to where you have to know that the world-view with which you operate Monday through Saturday is a world-view, a reality, an understanding of all that is that needs to find a new way to say God. Where in the world is God in this vast cosmos with its amazing story? How do you speak of God in a fifteen-billion-year process where God is the energy, where God is the creative interaction, where God is the creative Spirit moving in a stream of being that has been unfolding and continues to be unfolding? In that kind of conception, how do you speak of God? That is what we have been trying to do. When you come to see that your way is relative, when you see the big vision that undermines the orthodoxy by which you got there, then what happens often is people say, "Well, it's just an illusion." Freud said that. Religion is just an illusion and one becomes a purely secular person. That's one possibility. But there is another possibility, and that is what we are about here, and that is with passion to seek to find fresh expression in order that this cosmos, of which we are a part and of which we know more and more, may be for us that stage where constantly, continually we experience the reality of God, where our spiritual life is in tune and resonates with the rest of the reality, the web of being into which we are woven. That is what I suggest to you is the grand possibility - to find a way to speak of God in light of everything else we know. Barbara Brown Taylor does that better than almost anybody I have found, in poetic fashion to point to the web of reality into which our lives are woven, we who are the children of the stars. Let me remind you again of what I have been hammering away at - creation is the garment of God, this Infinite Mystery that overflows, and creation becomes the finite incarnation of the mystery, that source of life, that source of being that is beyond us, yet before which our lives are lived, that Infinite Mystery whose overflowing results in cosmic reality, that cosmic reality, Big Bang cooling, expansion, life, consciousness, human. Here we are, a part of that overflow of the Infinite Mystery, the finite incarnation of that Infinite Mystery. In our own Christian faith, the classic center is the incarnation of Jesus Christ. In the beginning was the word, the word became flesh, no one has ever seen God, the only son in the bosom of the father, he has made God known. Jesus Christ the incarnation of the eternal God. The word in the beginning becoming flesh, revealing that Infinite Mystery. An incarnate finitude that reveals the Infinite Mystery. Then the Church went on to say that is once-for-all, the one supreme revelation. Wrong. That one instance is paradigmatic. It is the model. Jesus is the exemplar of what is true everywhere. The whole creation and everything human is the reflection of that Infinite Mystery that has found concretion. © Grand Valley State University �Where in the World is God? Richard A. Rhem Page 5 In John 14, they say to Jesus, "Show us the father," and Jesus says, "Have I been with you so long you still don't get it? If you have seen me, you have seen the father." The Infinite Mystery incarnate in the face, the exegesis of the Infinite Mystery. And not only Jesus, but then in the human. This is where the whole process has come. We see it in Jesus, but we can make it universal, for that whole unfolding drama has come to the point where God is incarnate in the like of us, and experienced, then, in community. There's mystical language in that 14th chapter. “I in you, you in me, God in me, I in God.” I don't understand that, but it seems to me the author was trying to say that the eternal intention became human, the Infinite Mystery became finite concretion and there - we see the Mystery, but we experience that we are the emanation of that Mystery. We are finitude in touch with that infinity. We, finite creatures, have a sense now of that Mystery. God is in that process and the process continues to unwind, and I had to say to you last week the toughest thing a pastor can say, because a great motivation of your religious experience is to find safety when you are afraid and security when you are alarmed and comfort when you are grieved and answers when you have questions. I had to say to you it is a self-creating universe and it goes on. It is a pitiless universe. It is a pitiless universe. There is no one to tweak it so that it works out well for you. There is no one to keep it from raining on your parade. I'm sorry. Does that mean, then, that you have to live without the experience of God? O my God, no! For the world is shot through with God. I suggested to you last week that, in your need, my arms will be the arms of God. In your grief, my tears will be God weeping with you. My forgiveness will be God's grace to you, and vice versa. You may say, "Well that's just human. I want something more than human." You can't have anything more than human because the human is divine. God has become incarnate in human flesh and when you feel human arms, when you see human tears, when you experience human grace, you are experiencing all of the God that you will ever have. But, what about when you sit under a tree and contemplate a babbling brook? What about when you see lofty mountain grandeur? What about when you stand before the starry heavens or the setting sun? O, of course, of course, because it's all shot through with God. It is the garment of God. It is the immediacy of God. In the whole realm of the natural world, there is nothing supernatural about it. It is the natural world with all of its wonder that is so wonderful, that is so pregnant with divinity which is the place where we live, where we can experience in human relationship, in community experience and alone, contemplating the evening star. © Grand Valley State University �Where in the World is God? Richard A. Rhem Page 6 Dear God, do you see? It is not that I take something away from you. What I take away from you is a broken symbol system and you can have it back with a second naiveté, if you give it up first of all and then you experience God in the width and breadth and height and depth of the human experience. And to see that is to live with wonder. In the Grand Haven Tribune, this sermon was entitled, "The Gift of Wonder," because that is what I thought I was going to call it when I was wondering about it. But it is the same thing. "Where in the World is God?" The gift of wonder is to know that God is shot through the whole of my experience, every moment freighted with eternity. There is no denial here. God is present even in the darkness. As I was thinking about this, I was reminded of Tuesdays With Morrie. Remember Mitch Albom's story about his old professor, Morrie Schwartz, who died with Lou Gehrig's disease by stages, who chronicled the gradual loss of his powers, the gradual draining away of his human existence? And before he died, Morrie had his own funeral. He had his own funeral with his own friends to celebrate his life. I said to my friend, Lenora Ridder, last night, "Wouldn't Bud have loved his funeral?" Why do we wait until a person is dead to celebrate life, human relationships, love, grace? Dear God, you see when I get a sense of that, if that's the way things are, well then I live with gratitude. Then I live with reverence before the wonder of it all. Then I live with humility, because then I know all is grace. My Dad never let me use the word luck because he believed in the sovereign God whose providence ruled over all, so I could never as a kid be lucky. But, I'm lucky. I am lucky. And so are you. And there are a lot of people that aren't so lucky. This pitiless universe grinds on its way, friends. It wavers not to the left nor to the right. The River of Being unfolds inexorably. But, I've been so lucky. Maybe I can do something for somebody that has not been so lucky. And maybe I can live with all the vitality of that wonder that washes over me so that I can be a source of life and light. Ah - don't you sense it? Don't you sense the wonder of it, how big it is, how beautiful, how filled with limitless potential? No, my religion is a human-created construct, it is relative, it is the ladder by which I have finally been able to say, "I see!" But then religion is so important in order for me to continue as a human being to live a spiritual life, knowing in my finitude that I am a part of the Infinite Mystery. That's really something. Really amazing. And that's really enough. References: Barbara Brown Taylor. The Luminous Web: Essays on Science and Religion. Cowley Publications, 2000. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XIV Series Creation: God's Ecstasy Scripture Text Isaiah 46:1-7, John 14: 1-20 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-0-20020825 Date A point or period of time associated with an event in the lifecycle of the resource 2002-08-25 Title A name given to the resource Where in the World is God? 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 25, 2002 entitled "Where in the World is God?", as part of the series "Creation: God's Ecstasy", on the occasion of Pentecost XIV, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 46:1-7, John 14: 1-20. 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/1df3378e26bf9fbb8e81f46f0bd38352.mp3 2dd738f20837f85c3f051345e184ece8 https://digitalcollections.library.gvsu.edu/files/original/21574e35f3d037263ed6383a9b647e07.pdf 43720cfb8e31701eb36e544c928583f7 PDF Text Text The Gift of Sabbath Labor Day Sunday Scripture: Exodus 20:8-11; Mark 2:23-28 Richard A. Rhem Christ Community Church Spring Lake, Michigan September 1, 2002 Transcription of the spoken sermon I'm not going to tell you anything new this morning. I'm not going to tell you anything I haven't told you before. I simply want you to reflect with me and think with me about the importance of receiving and celebrating the gift of Sabbath. I have to smile when I see that title, 'The Gift of Sabbath," because it took me a long time before I thought of the Sabbath in terms of a gift, for I was raised in a home in which the Sabbath was very solemnly and seriously observed. The observance began on Saturday night where my father would peel the potatoes for the Sunday dinner. And then he would go out on the porch and take down a basin, one of those old white porcelain basins with chips all over it, fill it with water and put it on the stove, get it steaming, put his towel in that water, and put it on his face. Six days a week he shaved with an electric razor, but on Saturday night, he really did a job with the safety razor very closely so he wouldn't have to shave on Sunday. The Kalamazoo Gazette came to our door on Sunday morning, but it was put under the couch and never opened. And then it was off to church, and after church there was Sunday School and my mother stayed home to get the dinner ready. Dinner was ready when we came home, we ate the dinner and my father took a very brief nap. It had to be a brief nap because we were off again, off again to pick up my grandparents where I was dropped off while they took the grandparents to the Dutch service in the afternoon. Then back to the grandparents where the clan gathered for coffee and cookies. By 5:00 p.m., with the other grandfather in tow, we went home for a light supper and then off to the evening service. Following the service it was a social gathering with friends for more coffee and cake, and finally home about 10:00 p.m. That was Sunday - our Sabbath observance, but it was hardly a Sabbath. It tires me even now to think about it. It was one big day. © Grand Valley State University �The Gift of Sabbath Richard A. Rhem Page 2 It was a strict and serious observance. It accomplished the purpose of stamping my existence. Here I am six decades later still observing Sabbath, but in quite a different mode, for that observance of my childhood was marked by legalism. It is not easy to observe seriously without falling into legalism. This is a problem generally for us as humans beings - the things that we structure into our lives, to be able to do them, remembering why we do them and to revel in the joy of doing them and not to get caught up in the obligation to do them in a certain fashion so that there is a kind of legalistic pall over the whole thing. There certainly is a positive there. We all need structure, predictability, and I don't want to paint my growing up in tones too dark, for there were moments of delight in that; there were family gatherings, there were community gatherings. And, of course, in spite of myself, I must have picked up some stuff in all those church services and Sunday School classes and youth groups. That steady observance, obviously, imprinted my life, so I am still doing it week in and week out. But, there can be a negative side to it, as well. We all have certain moments we remember in encounters with others, and I remember dealing with a young man, I say young from my perspective, that makes most people on earth young. He came out of my very circle. But, somehow or other, his observance was hard, lacking all grace, and I shall never forget when he looked at me, his eyes moist with deep emotion in his voice, saying," I most regret I have lost 40 years of Sundays." That's almost five and a half years of one's life, and what he was saying is that it was such an oppressive, almost abusive experience - it carried with it such heavy weight, such baggage that, to this day, he has been unable to come back to worship because of that experience which was so negative in his past. It is difficult. Do not hear me playing light and fast and loose with this. Observances that are significant and meaningful in our lives must be observed. If we don't have a structure for them, if we are not caught up in a pattern and a routine, chances are that we will be less and less likely to carry out any kind of serious observance. But to mark out a sacred space and sacred time and avoid that heavy legalism is the secret. Because, as a matter of fact, as we look at the Sabbath principle in the scripture it is designed with human beings in mind. Somehow or other we twist that around as though we do this for God. We don't do this for God. We do this for ourselves. We do this for our sanity. We do this for our humanity. As Jesus said, when he was criticized by the Pharisees, who were giving expression to that negative legalism of which I spoke a moment ago, "The Sabbath is made for humankind not humankind for the Sabbath." The translation is, "So the son of man is even lord of the Sabbath." The real translation is, "So humankind is really the lord of the Sabbath." In other words, we are in the place of determining how the Sabbath will be observed. It is our gift. It is given to us. © Grand Valley State University �The Gift of Sabbath Richard A. Rhem Page 3 If we go to the Hebrew scriptures, the Sabbath principle was a revolutionary principle. The observance of one day in seven is a big part of it, because it was that weekly observance, and in the giving of the Ten Commandments we have it attached to the fact that God created the heavens and the earth and then rested and blessed the Sabbath, so that Sabbath is a day which God has blessed and has given to humankind for rest. The significance of one day in seven can be seen in Leviticus 25 where the Sabbath principle is applied to the agricultural situation in terms of years, and they are to work the land for six years and then let it lie fallow for a year and not work, and not work their slaves and not work their beasts of burden, and take what the land offers, but let it lie fallow. Let the land rest. And then if you continue in Leviticus 25, you will find the year of Jubilee is every fiftieth year, a Sabbath of Sabbath years, seven sevens, and the 50th year, the year of Jubilee in which the trumpet is sounded, the slaves are set free, debts are cancelled, and property, if it has moved from one family to another, goes back to the original family. You try running on the Republican or Democratic ticket with that kind of a policy. The point of it is obvious. You don't own your land. The land is God's. It was an intentional instrument to short-circuit human greed and acquisitiveness and aggressiveness and competition. It was all set up very carefully. If you get indebted at a certain point in that Jubilee run, it is thus and so. If you get land at one point, it is thus and so. It is all set up so that there was a kind of justice about it. But, the point of it was this: the land belongs to God. If Israel had ever lived by that ideal, there would never have been the development of the gap, an excessive gap between the rich and the poor. It was a day to be delighted in. It was a revolutionary principle of freedom and liberation. It was a weekly reminder that we didn't create ourselves, that we live by grace. It was a weekly opportunity simply to be and not to do. In the Jewish observance, it was not for corporate worship as in the Christian tradition. When I think back about my own story as I related it a moment ago, that was not a day of rest. I get tired thinking about it. I can't believe that we did that year after year after year. But the day was intended, according to the Exodus passage, for the contemplation of creation, for in six days God created the heaven and the earth and rested and blessed the Sabbath. Or, if you go to Deuteronomy, it was the contemplation of their redemption, their salvation. It was a punctuation in the ongoing tale of their lives in order to short-circuit and cut that drivenness. It was in order to say, "Cease and desist! Stop, already! Would you for a moment simply be! You are a human being, not a human doing." So, the biblical intention, whether you take the Sabbath principle in the Hebrew scripture, or Jesus' application, which was simply the mantling of that institution with grace, the intention of the Sabbath is human well-being. In the situation where the disciples were hungry on the Lord's Day, they broke the Sabbath. They © Grand Valley State University �The Gift of Sabbath Richard A. Rhem Page 4 broke the ordinary, regular regulation. In the gospel of Thomas, there is an incident recorded where Jesus sees a man picking up sticks on the Sabbath, which is to break the law, to break the Sabbath regulation. Jesus said to him, "If you understand what you are doing, blessed are you. If you do not understand what you are doing, you are cursed." The point is that this is not a matter of the literal dotting of i's and crossing of t's in some slavish manner. The Sabbath principle in a given situation cannot be observed in the same way, perhaps. And if that is true in given circumstances of our human experience, how much more true is it in the culture in which we live. How in the world do you observe the Sabbath in our culture today? Think of it with children, for example. I remember when I came here 40 years ago that Wednesday nights, in terms of the school system, were sacred and left for the church. Now, Sunday morning isn't even sacred. Sporting events are scheduled now on Sunday mornings. And we went from the Sabbath to Sunday to the weekend. Some time ago in Time magazine there was a cover story about the demand on parents to get their kids involved all over the place. The cover said, "Sports-crazed kids - year 'round play, summer clinics, pushy parents. Is this too much of a good thing?" The author said, "So what are parents to do?" This isn't a preacher; this is a journalist observing a cultural situation. What are parents to do? We do what Americans have always done. This is, after all, a country that systematizes. We create seminars on how to make friends, teach classes in grieving, make pet-walking a profession. In that light, Greg Heintzman's praise of structured play seem almost unAmerican. Any activity, no matter how innocent or trivial or spontaneous, can become specialized in America. So, if our children are to have sports, we will have leagues and teams and schedules and rulebooks, publish box scores and rankings, hire coaches and refs, buy uniforms and equipment to the limit of our means. We will kiss our weekends goodbye, and maybe more than our weekends. So, what are you going to do? You want your kid to grow up distorted? You want your kid to go through life with no self-esteem, feeling odd and different? Well, as a matter of fact, that is the intention of some religious groups whose very peculiarity is their statement of being different. I couldn't do that, personally. I didn't do it very well with my own. I could still remember how difficult it was always being different, always being odd person out, and I know the gospel says this whole thing is for us, not against us. But, what do you do? How do you find that golden mean? How do you raise your children so that they have a sense of identity which is other than main street culture? How do you get through to them that there are some other concerns than that with which we are bombarded in our culture? I mention that as the whole school year starts and all the activities start, and I do it from the luxurious position of a grandparent, because it's out of my hands. All I have to do is sixteen soccer games on weekends, that's all. Watch the grandkids. © Grand Valley State University �The Gift of Sabbath Richard A. Rhem Page 5 That's easy. And we can laugh about it, but I know if you are a parent, I mention this in order that there might be the beginning of a conversation, if it's no more than talking to yourself, in order that you are not simply pressed into a mold, but you live with some intentionality that comes out of your own vision and value. But, that's one thing. What about the world of technology? Look at all the laborsaving devices that have given us so much more leisure. That's a joke. The laborsaving devices that allow us to work all the time. I sent this very weekend to my associate, Jane Ruiter, a fax which had a letter to be e-mailed to the other side of the country, and I thought to myself, "This is Labor Day weekend. Why am I doing this? One is able to receive e-mails. You know, there are certain number combinations that take hold and signify a whole panorama of things. You say 911, immediately we all pick up on it. What else do you always pick up? What do you see everywhere these days? What other number combinations? 24-7, 24-7, 24-7. There is no ceasing. There is no stop. There is no gap. There is no peace. There is no rest. Susan is working with my son Joseph who has some system going at George Washington Hospital in Washington D.C. where there is a system whereby the doctor can be on the ninth tee and with his little wireless thing check into the computer system of the hospital to get the pulse rate of his patient and prescribe whatever needs to be done and then get on with his golf game. I mean, it's wonderful. You never have to work. You can never simply play. And, of course, I speak about others. I am fortunate in that my work is my hobby and my hobby is my work, so I never work and I am an exception to all of this, as Nancy will bear with this. I'm talking about a real serious issue. It was the intention, the sense of the Hebrew writer of the Jewish tradition that God would have us have a cathedral in time that there would be those moments in which we could be present to the presence. In these past weeks we have been saying, if the world and nature, if we ourselves are the incarnation of that overflowing font that Mystery that is God, then God is in us and God is in the whole creation, and then it takes a moment to stop and to be aware and to allow that sense of the eternal to bathe our souls and mantle our spirits in order that we might be sane, in order that we might be human. I come back to these things because I have preached them before and it doesn't make any difference. It just gets worse. We are just being bamboozled. We are bombarded. We are driven to a kind of obsessive compulsive posture in so much of our lives and that is, according to the Hebrew prophet and according to Jesus, not good for us. God will get along just fine. It is our souls that wither. It is our spirits that grow thirsty and hungry, and we can't figure out what in the world is wrong with us. The gift of Sabbath, finding time, taking time, making time, time to be, time to be in the presence of God, time to be with the family, time to be in community. And this isn’t a bad time, this Sunday 10 o’clock hour. Not a bad time for a serious © Grand Valley State University �The Gift of Sabbath Richard A. Rhem Page 6 appointment full of grace in order to keep our lives on track. It’s a gift. Don’t miss it. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Labor Day Weekend, Pentecost XV Scripture Text Exodus 29:8-11, Mark 2:23-28 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-0-20020901 Date A point or period of time associated with an event in the lifecycle of the resource 2002-09-01 Title A name given to the resource The Gift of Sabbath 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 September 1, 2002 entitled "The Gift of Sabbath", on the occasion of Labor Day Weekend, Pentecost XV, at Christ Community Church, Spring Lake, MI. Scripture references: Exodus 29:8-11, Mark 2:23-28. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Open Mind https://digitalcollections.library.gvsu.edu/files/original/f198b4f446a1e7edec0f23a7697950d0.mp3 393e612e02abdfa404521b525537f890 https://digitalcollections.library.gvsu.edu/files/original/48db89d0aacfc5cb27e83d9f5814ccd8.pdf 883ffa3b29b2332d13bf6ecbb9dea4cf PDF Text Text Hunger for God Romans 8:12-27; Luke 12:13-21; Psalm 42:1 Richard A. Rhem Christ Community Church Spring Lake, Michigan September 29, 2002 Transcription of the spoken sermon I'm not going to read the “Reading From the Present,” except a few lines in order to introduce what I want to reflect upon with you on this morning. Robert Solomon is a philosopher in a university in Texas. I came across his book recently and was enamored with the title, Spirituality for the Skeptic. I thought, "Well, that fits," and found out that he is a person who in his mid-life woke up to the question of what is the meaning of life. His background was Jewish, but a Jewish person can lead a totally secular existence, as he did, non-observant altogether, and then came to a point of wondering what is the meaning of it all. He discovered a larger, enhanced sense of life, and he came to think again about Nietzsche, the German philosopher-nihilist; and Sartre, the French atheistexistentialist; and Hegel, the German philosopher, and he began to think of them who are identified in our minds generally with modern atheism, and began to see them as thinkers who were trying to re-value and revise spirituality. And now, in his mid-life as he is asking about the meaning of life, he is looking at them with new eyes and seeing perhaps what they were doing in their day was what he finds it necessary for him to do in his day, and frankly what we have been trying to do around here in our day. He says, speaking of Hegel and Nietzsche, "They attempted to revalue and revise our concept of spirituality. Or to put it a different way, what both Hegel and Nietzsche tried to do was to naturalize spirituality… " When I read that, I thought, my goodness, that's what we have been talking about. Have you found it true that sometimes you become aware of something or you learn a new word or a new idea and suddenly you find it everywhere? It was always out there, but just sort of passed over, and suddenly you become aware of it and you see it every place. Here I read Solomon and he is talking about naturalizing spirituality to get away from the other-worldly religions and philosophies and to re-appreciate or re-enchant everyday life. That word reenchantment has been popping up all over the place. That, as a matter of fact, is what we are all about. I mentioned it several times this summer, the reenchantment of life, for us to come to a new appreciation of ourselves and our reality and God in order that the human experience, the daily experience of our © Grand Valley State University   �Hunger for God Richard A. Rhem Page 2   lives, the world might be re-enchanted, that we might receive it with a new dimension of delight and awareness and gratitude and joy. So, here is this philosopher down in Texas who is going back to these old 19th century philosophers and he says, "What I think they were trying to do was re-enchant everyday life." The idea is to recombine spirituality with science and nature, rather than play them off against each other. How often have we been talking about that here? To recombine spirituality with science and nature rather than that awful war that has existed for so long. Thus, for Hegel, nature is spiritual, and spirituality is nothing less than nature fully developed in us. Hmmm. Nature is spiritual and spirituality is nothing less than nature fully developed in us. My goodness, I have been saying that. I must have been right. You will remember this summer we talked about Creation as God's ecstasy and as the garment of God, and about God, the Infinite Source of all, being a Mystery, outflowing and becoming embodied in the world, becoming embodied in the stuff of the cosmos, the story we are told that goes back 15 billion years, fifteen billion years of the development of this process that eventuated in stars and stuff, and then just lately on the scale of that 15 billion years the appearance of life, of consciousness, of awareness, of the human being. The human being has just arrived, as it were, in this long process of billions of years, and that human being with awareness has become the intelligence of the cosmos, being able to rise above, to transcend the process and see the process, and to speak of the process, and to stand in awe and wonder of the process, to become the tongue of praise of the process, to become the consciousness of it all. This human being that we are, the finite embodiment of the Infinite Mystery, with a mind and a voice so that here we are, human that we are, finite, matter, matter which is one with the dust of the universe, because we are stardust, after all. And yet, we are stardust that has come alive, become conscious, become aware, able to wonder, stand in awe, and we human beings find within us a longing for something. The Psalmist said it so beautifully and it was sung so beautifully in our presence this morning, "As the deer longs for living streams, so longs my soul for thee, 0 God." The Apostle Paul, in the 8th chapter of Romans, in that very complex letter when he was giving expression to that amazing experience he had, there was something in him that recognized that there was something in God in him, and there was something in God in him that was reaching out to God beyond him. The Spirit sighing, sighing within us, or longing within us. And Jesus in this little story I read, where somebody says, "Settle this dispute," and he says, "This dispute isn't worth worrying about. Let me tell you about the investor whose stocks were so good that they were going through the ceiling, and he began to plan his future in terms of wonder and glory. And then in the midst of it all, it was over." And Jesus said, "You really ought to be concerned about being rich toward God." © Grand Valley State University �Hunger for God Richard A. Rhem Page 3   The point of those lessons is simply my contention that there is a hunger for God in the depths of every human being, and that is not surprising because, after all, we are made of God-stuff. We are the consciousness and the awareness of the finite creation which is the embodiment of the infinite God, the infinite source of all being that is Mystery beyond us, flowing out into the concretion of creation of which we are the conscious inhabitors, become co-creators, having within us a longing for something, a longing for God. And why shouldn't we have a longing for God? For we are made of God; we are inspirited by God. God is our home; God is our source, the source of our being. Paul quoted an old pagan philosopher, "In God we live and we move and we have our being." Someone like Robert Solomon, studying the 19th century philosophers – we have talked about them all here, Feuerbach and Marx, Freud and Nietzsche, identified with modern atheism – Solomon looks again and says, "I wonder if they weren't just trying to find a way to say God in a world that had drastically changed?' Because, you see, our storybook arose at a time when the conception of everything was totally different than our present conception of everything. The sense of ultimate reality was altogether different. In the expressions of the Hebrew prophets or in the New Testament letters of Paul or in the talking of Jesus, it was a totally different conception of the reality of which we are a part. So maybe it was necessary for this old world, on its way in human development, to go through that period, that backwash of atheistic thinking, which sent such tremors through the Church, an atheistic movement that alienated scores and scores of people and generations, a modern atheism that has affected the academic community and the intelligentsia of the world today so that the Church becomes a defensive community trying to hold on, but too often trying to hold on with an old way of thinking and speaking so that it doesn't resonate with the reality of our present world. Robert Solomon says maybe those atheistic philosophers were simply trying to naturalize spirituality. Maybe they were trying to learn how to say God in their day, because A-theism does not necessitate atheism. And that is not just a little play on words, because what the modern period did was to reject a theistic conception of God that was in the tradition, the idea of that supernatural being up there in control, running things, the God who interrupted the process on occasion, the God who could intervene here and there. In a world that had become so convinced of the findings of the natural sciences, a God out there doing that kind of thing just didn't make a lot of sense. And so, to a lot of people who thought about it, there was alienation and there was movement out of the Church. Bishop Spong would call them believers in exile. I believe that the largest part of the congregation of Christ Community Church is out of the Church, and if they could only hear the good word, they'd be back in, because it is possible to say God and to have a spiritual existence in our day without adopting a world view that doesn't make sense anymore. Down deep in the human heart is a hunger for God, but the heart can not long rest where the © Grand Valley State University �Hunger for God Richard A. Rhem Page 4   mind cannot follow. That is, if the mind is operative at all, if one is thinking at all, the heart cannot long rest where the mind cannot follow. And so, so many have been alienated. I decided long ago, before we left for Europe, to speak about the hunger for God today because I knew I would be coming back to preach this Sunday, and then next week David Ray Griffin would be here, and David Ray Griffin is the one who has been so stimulating to me. He was introduced to me by Howard VanTill in the book Religion and Scientific Naturalism. It is a very fine book in which he tries to do what Solomon speaks of here, he tries to say God in a conception of reality which is consistent with all that we know. In other words, with the best understanding that we have of ultimate reality, given that, how do you say God? That's the thing that David Ray Griffin has worked at. In the concise title of his latest book which I have quoted here, Reenchantment without Supernaturalism, he says volumes. Reenchantment of the world -that's what Solomon speaks of here. He says that is what Hegel was about and Nietzsche, trying to find the reenchantment of everyday, because what was happening was that old image of God and that old conceptuality was so challenged, leading to atheism. There were those who were living then alienated without any sense of the reality of God. And yet, you can't wipe out that deep hunger for God, because we are, after all, the embodiment of God, so if that Infinite Mystery has overflowed into the concretion of nature, and if we are the voice, the awareness, if we are the human beings who are the finite embodiment of God, the conscious expression of that concretion, then is it any wonder that there is a longing for God within us because, after all, God is our source and God is our home, and we cannot be at home in this world, we cannot be at home with ourselves unless we are at home with God. Unless we have a sense of the reality and the presence of God in the reality of our lives and of our world, we cannot be whole. We have an opportunity next week to have in our midst someone who is working hard trying to bring all that to expression. How do you naturalize spirituality so that our spiritual life isn't some otherworldly thing, so that our spiritual life isn't some Sunday business, so that our spiritual life is not some compartment in our being that does not affect the totality of our everyday? Rather, our spiritual being is the expression of our authentic being living with an awareness and a wonder and a gratitude and an amazement at the miracle of life. Because, you see, I want you to sense this - God breathes in you. It is not a question of whether or not God is in you. It is only a question of your awareness. Let me tell you about Marina. She was our guide in St. Petersburg, Russia, for five days. A lovely, lovely person, a beautiful woman, articulate, with impeccable English, bright, knowledgeable, great humor, delightful spirit, and we all fell in love with her. And as we went day after day, one day on the tour bus she said, "That yellow church I was baptized in." © Grand Valley State University �Hunger for God Richard A. Rhem Page 5   I said to her later, "So you were baptized?" "Yes, she said, "I was." I said "What year?" a question you must never ask a woman. She said, “ 1959.” I said "Oh, '59. So, you were baptized in '59?" She said, "Yes, but my parents weren't religious at all. And I'm not religious and my friends are not religious." She said, "I did have my 12-year-old daughter baptized." I said, "You did?” She said, "Just in case." And when we came off the grounds of a monastery, she made the sign of the cross, and I said, "I saw that." As we gathered in Oslo a couple of Sunday nights ago at our little group reflection, I said, "I am convinced more than ever through this wonderful engagement with the Russian people, and that Eastern rite of the Orthodox tradition which was in danger of being intentionally stamped out, but which cannot be stamped out, I am so convinced of the irradicability of the spiritual being, because Marina is a spiritual being, a beautiful human being, and God is in that woman, and she is resonant with God. I would love to have the opportunity to pursue that more. I said to Marina, "Tell me about your spiritual life." She said, "Well, with my friends, we talk about ideas." (I think what she was saying was we do grapple with meaning.) She said, "We have suffered and suffering can lead to a spiritual sense." Once again, you see, here is a non-observant Russian woman who is every bit modern, contemporary, wonderful and delightful, totally non-religious. But she is not non-spiritual, and it seems to me the only thing she lacks is the awareness of the Source of the beauty of her humanity, of her spirituality. There is a hunger for God within the human breast, and those who may seem farthest from any kind of practice or observance, nonetheless at some time or other must, as Robert Solomon, come to say, "What does it mean? What does it mean?", and hopefully find some way through the maze. He concludes, finally in the end, thoughtful love of life is spiritual being. Well, yes. Thoughtful love of life, because life is gift and to be able to live with awareness and intentionality and appreciation and gratitude, to be able to lift a glass to the wonder, miracle, glory and joy of life, to be able to look at a sunset and an evening star, the smile of a © Grand Valley State University �Hunger for God Richard A. Rhem Page 6   child and the embrace of human connection, to be able to live not just in the morning awake, breakfast, work, dinner, back to sleep, awake, breakfast dinner, sleep, but to live with awareness of every moment of every day that it is Godfilled, that it is God-breathed, that we are the embodiment of that Infinite Source of being full of grace and creativity, to look at it all and to live with that constant sense of wonder and amazement - that is to come to the awareness of the roots of the hunger within us and, finally, to be at home in our skin, in our world, because we are the children of God. References: Robert C. Solomon. Spirituality for the Sceptic: The Thoughtful Love of Life. Oxford University Press, 2006. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XIX Scripture Text Romans 8:12-27, Luke 12:13-21 Location The location of the interview Christ Community Church, Spring Lake, MI References Robert C. Solomon. Spirituality for the Sceptic: The Thoughtful Love of Life, 2006. 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-0-20020929 Date A point or period of time associated with an event in the lifecycle of the resource 2002-09-29 Title A name given to the resource Hunger For God 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 September 29, 2002 entitled "Hunger For God", on the occasion of Pentecost XIX, at Christ Community Church, Spring Lake, MI. Scripture references: Romans 8:12-27, Luke 12:13-21. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Cosmic Evolution Divine Mystery Natural religion https://digitalcollections.library.gvsu.edu/files/original/93e68fcdb6ec047cfb8fadf44d2aee0b.mp3 1cc834c7219d39f1fdd52869871a7264 https://digitalcollections.library.gvsu.edu/files/original/f415604d4c1fd565eea9041ffb903bd6.pdf d0e9eb37637fbce034791d641599d164 PDF Text Text Creation: Stardust to Human to… From the series: Once Upon a Time… Text: Genesis 1:1-5, 26-27; Ephesians 4:1-16 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 13, 2002 Transcription of the spoken sermon [Beginning remarks to the community about last week’s David Ray Griffin lectures on his book, Reenchantment Without Supernaturalism: A Process Philosophy of Religion during the Center for Religion and Life weekend] I do this morning want to say something that will enable you … to know that you had in your midst this outstanding scholar whose scholarship is not an intellectual curiosity as an end in itself, but very practically in order to learn how to say God today and how to understand that Infinite Mystery, that Divine Presence, the sacred and the holy in a world such as we understand our reality today. For, really, our storybook, our ancient text, the Bible, comes from an ancient people and ancient languages that understood the world altogether differently than we did. They had no knowledge of the physical universe as we do, and so their image of God, their imaginings of God were quite other than those which we would have if we would try to think of God in the light of the cosmos as we understand it and in the light of our human experience. Probably most people don't even think about that - how to speak of God, to think of God, how to live a human existence, given the world as it is. Probably most don't even think about that until maybe they pray passionately for the life of a child and the child dies. Or, plead with God for something else which never comes to fruition, and then get to wondering about the suffering in the world and maybe something as horrible as the Holocaust. And then maybe, in moments of solitude, there would come a question - Where is God? Who is God? Is God at all? David Ray Griffin's work is to try to give us an opening on that eternal transcendent dimension which is not other than our world, but is a part of our world. This morning I intended anyway to begin a new series of messages. When I set these series far in advance, eventually as the time comes, I can twist them any way. So, I am going to keep with the series title, Once Upon a Time ..., because I © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 2 want to call to your mind immediately that the things we are going to talk about, and we are going to go to the book of Genesis for these messages, are stories. "Once upon a time...," for the ancient religious storytellers were dealing with those ultimate questions and that ultimate reality - Why is there something rather than nothing? What does it mean to be human? Who am I? Whence have I come and whither am I going and what does it all mean? Those ultimate questions lived before the rather fearsome reality of a mystery that can never be penetrated. Those early human religious figures, dreamers, poets told stories, and we have a story, too, and our story is precisely that. So, once upon a time... Once upon a time, there were Hebrew dreamers and poets and prophets who believed that all that is was the consequence of a word of the creator God who called it all into being. And that creative act was by a God who was not a part of the created order, but stood above it and continued to guide it and providentially to move it and here and there, now and again, to intervene in it and to interrupt its processes, if necessary. That belief in a supernatural being we speak of as theism, God "out there," tweaking the creation which that God called into being. That was the ancient picture, the old story, and we read it again a moment ago. But, in this particular message, I entitle it "Creation: Stardust to Human to..." because we have come to know that we are a part of a cosmic process of 15 billion years. Whether it is 15 or 14 or 16, we won't argue. But, we have come to know that all that is part and parcel of the same thing, that this cosmic process has been evolving and unfolding with new emergence over billions of years, and that the stuff that we are is the stuff of the universe, that we human beings are made of star-stuff, the explosion of those marvelous stars that sprinkle the inky darkness of the night, that explode and seed the planets and the galaxies with the elements that are the elements of life. And all reality is uniformly a part of that explosive explosion of elements and, amazing miracle of miracles, those elements at some point came alive. Was it an amoeba or an algae or a moss? I don't know, but it was life, that point of life with no one there to witness it. And then, greater miracle of all, that life again, over billions of years, eventuating in conscious life, self-consciousness, consciousness of the other, community, human community. And here we are. Someone has said if you took that 15 billion years and collapsed it into one year so that you had the whole 15 billion years with all of the markers that can be marked as to what developed when and so forth, all of human recorded history would have arrived in the last 15 seconds of the last minute. The last 15 seconds of the last minute. That's who we are - we are Johnny-come-latelies, we are newcomers. We are a recent emergent in this whole cosmic process, and there is nothing about us that is any different than that which was part of the process 12 billion years ago, 14,15 billion years ago, and it is absolutely an amazing thing. In an expanse of time we cannot take in, in an expanse of space that is simply beyond our comprehension, there is one process going on: billions of galaxies and billions of stars, and this little planet earth in the midst of the solar system, in the © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 3 midst of a galaxy just a speck, just a spinning mud heap, just a pile of rocks, and here we are human beings, conscious, reflecting on it all. That's amazing! That is really a miracle. David Ray Griffin is simply one of those thinkers who thinks about all of that, and he has taken in what all of the sciences tell us about that reality, and the philosopher who has informed his work, Alfred North Whitehead, is one who said, at the beginning of this century, the problem with the modern period is that it has separated matter and mind, or matter and spirit, and a consequence of that in the modern period has been a kind of an absolute materialism with no one knowing what to do with spirit or even denying its existence. But, Alfred North Whitehead has said, the thing is that that matter is inspirited. The whole thing is permeated, is shot through with spirit, with consciousness, and it is on that kind of radically "new" conception of reality, although we can go all the way back to Plato 600 years before Christ to find echoes of that as well, that he is trying to say: in this totality of which we are a part, God is fully present in it all, and there is a creative spirit nudging and moving, but not coercing or forcing, but beckoning, persuading. The lure of love, if you will, seems to be the way of the cosmos and, among human beings that we are, thinking, conscious, aware, one day one was born and those who encountered him said, "That's it. That must be the divine intention for the human." In the beginning was that divine intention and all things came into being through that one, and in the fullness of time that divine intention became flesh, human, and no one has ever seen God, but that one, that one reveals who God is. That is our story because we say, concretely, there was a human being. To look upon that one was to look upon the face of God. And so incarnation or embodiment: this spirit that inspirits everything becomes concrete in the human form. The mistake the Church made was to say it happened once for all in him. The fact is that it happened in him in order that we might know that it happens in everyone at all times, that it is the human that is the embodiment of the divine, that that infinite spirit has become concretized in the human being, and that human being in Jesus. Those who saw him said, "That is human." "Stardust to human," human paradigmatically, preeminently in Jesus who is our pattern. And then my title says, also, three dots, "Stardust to Human to ..." To what? Are we the apex of it all? Are we the summit of it all? Are we the end of it all? Or, is there something more? Is there another stage? Let me tell you where we are today. We who have lately come on the scene, we “last 15 seconds” human pride, let me tell you where we are today. The nation stands on the brink of war, and great religious leaders, the Pope, the Dalai Lama, and others, the Catholic Conference of Bishops, the National Council of Churches, heads of denominations - all across the board, except the Southern Baptists and © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 4 Jerry Falwell, but otherwise quite uniformly across the board all have said war is not the answer, war is not the solution, go slowly, go cautiously. Nobody is listening. I know that we religious leaders really don't deserve any real attention because what do we know? The face in a book, dealing with sweet communities of people, what do we know about the real world? I almost find it a little humorous when I think about the universality of the spiritual counsel and the total disregard. It wasn't always that way. But, if you want to know the impact of the spiritual community in today's world, you have a parable before you. Nobody gives a rip about what the Church is saying. But, I have a little stripe of cynicism in me, so I don't always trust myself. I have been saying that this whole thing is really, finally, about oil. And then, praise be to God, yesterday's Grand Rapids Press headline was: "Seidman Bullish on War." William Seidman, local boy who has made good, at age 81 now comes back to Grand Rapids to speak to some business leaders about matters similar to insider trading, only this is the inside information to a few folks. It's at the Peninsular Club, a nice place to eat. I'll bet you President Bush could shoot him, because he has let the cat out of the bag. "Seidman Bullish on War" - that's an obscene headline. The article says that he claims that defeating Saddam Hussein and controlling Iraqi oil is at least as important as eliminating weapons of mass destruction. Now, you are getting it from an insider who says that it is political rhetoric about the weapons of mass destruction and the locus of evil that therefore needs to be wiped out. He is really telling us you're just being played because it is not about mass destruction weapons. It is about oil. He goes on to say that it would never deepen the bear market (that's a misleading reading of the market - war, that is). "Oil prices fluctuating is a very large drag on the economy, ours and the world's, said Seidman. If we are in Iraq, nobody can use oil as a weapon. I think probably the most bullish thing I can think of today is winning the war. We are planning to set up a MacArthur-like government," referring to Japan after World War II," getting control of that oil, thereby gaining sway with neighboring Saudi Arabia's oil production will make a vast difference to the economy in all sorts of areas, but particularly the price of oil. Having the two major oil producers not part of any radical Muslim or any other unfriendly government," he said, "would be a huge additional factor in the world's economy." And then, and this is the clincher, he said he's not surprised that the Bush administration is not the one heralding a return to profitability by way of war. Oh, really? The administration is not saying that by way of war we could return to profitability? No, he's not surprised they are not doing that. Neither am I. But, he says, "I deny it specifically on behalf of the government," he said, joking. That's obscene. Now you have the whole religious world trying to whisper in somebody's ear, and nobody's listening. But, you have an insider coming back to say finally, folks, the talk is about eliminating weapons of mass destruction, but finally it's about oil, because finally it is about the economy, because finally it is about beating the bear market and returning to profitability. And you know what? It might work. I © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 5 may yet be able to retire. It could work. We could go in there and maybe if we're successful, maybe we'll knock the stuffing out of Saddam and maybe we'll be able to establish our own puppet government there and maybe, over years, maybe, maybe, maybe ... But, you see what we're doing? We are the superpower and we can act unilaterally. We can have our way in the world. Do you want to be with us or against us? Well, we don't believe in what you are doing. Do you want to support us or not? We'll go to the United Nations and we will use the United Nations if it works, but if it doesn't work, we'll do it alone. And we might pull it off. But, don't you see that if we pull it off one more time, we will not have solved anything except the present generation's prosperity? What about the rest of the Muslim world? Why are we the victims of terrorism? Is terrorism not the technique of those who have no power? And is there any power in the world that could protect against terrorism? So there is the irony that here we are, wealthy, powerful, top of our game, and we live with fear. We live with as much fear as a nation as the people around Washington D.C. are living in fear of a sniper right now. That is the kind of irrationality that cannot be defended against. Yet, we can go in there and we can square things around, and we can dominate and we can hold on powerfully enough, long enough, perhaps, to pull it off for the likes of us for another generation, but, eventually, don't we know eventually it is only justice and compassion that can ever solve the anguish and the agony of the world? Don't we realize the cynicism of this world that talks about being born again and about Jesus, only to go to war, when Jesus said blessed are the peacemakers and the merciful and the gentle? Don't we know what a mockery it is to be called a Christian nation when we are no more ready, even though we are the superpower that would have it within us to change the game, that we will continue one more time to use our power and, if need be, violence and war? And the secret is out. … I'll bet they could kill him for letting the cat out of the bag and confirming what some of us have worried about all the time. The passion of David Ray Griffin's life right now is global democracy. He is working now on a book in which he suggests, if there were an objective, neutral observer who was good, who had all of the facts and who could adjudicate the human situation, wouldn't that be good? And after all of his philosophical and theological explorations, it is the God reflected in the Jesus of the Sermon on the Mount for whom he sees room in this cosmic process of 15 billion years. What we need is not a little tweaking of the system. What we need is a transformation of human consciousness. What do you think? I'm just blowing bubbles, huh? I'm just blowing smoke. I'm just another idealistic romanticist. I'm just another preacher. But, unless there is a transformation of human consciousness that gains a critical mass that revolutionizes the way we are human with each other, we will keep on in our tribal ways and we will keep killing each other and we will continue to be afraid. © Grand Valley State University �Creation: Stardust to Human to… Richard A. Rhem Page 6 References: David Ray Griffin. Reenchantment Without Supernaturalism: A Process Philosophy of Religion. Cornell Studies in the Philosophy of Religion, 2000. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXI Series Once Upon a Time_ Scripture Text Genesis 1:1-5, 26-27, Ephesians 4:1-16 Location The location of the interview Christ Community Church, Spring Lake, MI References Barbara Brown Taylor. The Luminous Web: Essays on Science and Religion, 2000. 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-0-20021013 Date A point or period of time associated with an event in the lifecycle of the resource 2002-10-13 Title A name given to the resource Creation: Stardust to Human to... 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 October 13, 2002 entitled "Creation: Stardust to Human to...", as part of the series "Once Upon a Time_", on the occasion of Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 1:1-5, 26-27, Ephesians 4:1-16. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Cosmic Evolution Lure of Love Transformation https://digitalcollections.library.gvsu.edu/files/original/312775eebee1633f010c3f351eed10f2.mp3 d2fe2c2dcbf27c72ef9a0d397d396a41 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 XXII Scripture Text I Chronicles 29:10-18, II Corinthians 9:6-15 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-0-20021020 Date A point or period of time associated with an event in the lifecycle of the resource 2002-10-20 Title A name given to the resource Integrity of Heart - An Honest Work 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 20, 2002 entitled "Integrity of Heart - An Honest Work", on the occasion of Pentecost XXII, at Christ Community Church, Spring Lake, MI. Scripture references: I Chronicles 29:10-18, II Corinthians 9:6-15. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/1efd6ba1b071b67e28da5062ff8ae102.mp3 d731b069b6cd2bc929595626d5614eca 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 XXIII Series Once Upon a Time... Scripture Text Genesis 3:1-10, Romans 5:12-21 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-0-20021027 Date A point or period of time associated with an event in the lifecycle of the resource 2002-10-27 Title A name given to the resource The Fall Into Authentic Humanity 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 27, 2002 entitled "The Fall Into Authentic Humanity", as part of the series "Once Upon a Time...", on the occasion of Pentecost XXIII, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 3:1-10, Romans 5:12-21. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/9923e00b8711c472963f6a8e9f79b3ad.mp3 8bdb48933f146ecdc706c3cc8f1eaeb7 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 All Saints Day, Pentecost XXIV Series Once Upon a Time... Scripture Text Genesis 3:1-3, I Corinthians 15:20-26 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-0-20021103 Date A point or period of time associated with an event in the lifecycle of the resource 2002-11-03 Title A name given to the resource Death - The Last Enemy 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 3, 2002 entitled "Death - The Last Enemy", as part of the series "Once Upon a Time...", on the occasion of All Saints Day, Pentecost XXIV, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 3:1-3, I Corinthians 15:20-26. 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/f38c2c26cb23044581fbb816a68d28d7.mp3 93f73fe9936139c166a52ba6b45ce304 https://digitalcollections.library.gvsu.edu/files/original/2a6dd2405d05187ec29ad7dffd63da8e.pdf d713323e021caa5fc4dbccad02f544a5 PDF Text Text Abraham: One God, Three Names From the series: Once Upon a Time… Text: Genesis 12:1-3,21:8-21; Romans 9:1-8, 11:25-36 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 17, 2002 Transcription of the spoken sermon It is serendipitous when a series of messages is set down and then in the meantime one discovers a best-selling book, as happened in this case. Perhaps you have read a major article in Time magazine about the book by Bruce Feiler, Abraham. Bruce Feiler is a young Jewish writer who in the wake of 9-11 decided that he would try to probe the nature of those three religious traditions that root themselves in Abraham, he being a Jew, but also the Christians and the Muslims. All of us together are of Abrahamic faith. All are rooted, somehow or other, in that founding father. Feiler visited the Holy Land, interviewed the Christians and Jews and Muslims, visited the shrines, the sacred places, and he writes an illuminating and very fascinating study of these three faith traditions all rooted in Abraham and where they have been and where they are today. As I speak to you this morning you are aware of Hebron south of Jerusalem, the city of Abraham, the shrine of Abraham, the place where Abraham purchased ground to bury his wife Sarah and where he, himself, is buried according to tradition. You perhaps know that it was in 1994 that a Jewish settler born in this country, Dr. Baruch Goldstein, entered that shrine of Abraham and gunned down 29 Muslims as they were at prayer. You are no doubt aware that on Friday of this week past Palestinian gunmen killed twelve Israelis on the way to the shrine to say their prayers in Hebron. And so, as we think about “Abraham: One God, Three Faiths,” we are speaking about an ancient story, and we are speaking about events that are on the late-breaking news. It is so very important, I believe, that we get some historical and biblical perspective on the relationship between these three faith traditions all rooted in Abraham. You know the story as we have it in what we have always spoken of as the Old Testament. We speak of it here as the Hebrew Scriptures; it is the Jewish Bible, and the story of Abraham originally is recorded in the Hebrew Scriptures. Abraham, a part of the cultural scene of his day, somewhere in the TigrisEuphrates area, Ur of the Chaldees, is moved with his family north and west to Hebron, and then he receives a call. © Grand Valley State University �Abraham: One God, Three Names Richard A. Rhem Page 2 Now we don't know if Abraham was historical or not. He is perhaps a mythical figure, a representative figure. In any case, that which we learn about Abraham in the biblical story is corroborated by the archeological digs. There was this period of time with these kinds of people moving about in that part of the world. Abraham, according to the Jewish story, hears this call to go. What is it to hear a call? What is it to have this kind of voice within that compels one to pick up and to move on? In any case, that is the story. Then he goes on his way with Sarah his wife. The promise is to go and he will be blessed and he will be a blessing to all nations. How will he have seed when he is an old man and Sarah is beyond the age of childbearing? Well, this is the promise, of course. And so they wait and they wait and they wait, and he gets discouraged. And then one day Sarah takes things into her own hands and she says, "Have my slave girl from Egypt, Hagar," and Abraham has a child, Ishmael, with Hagar. There are the natural, normal kind of tensions and conflict, but in any case, Ishmael born to Hagar is Abraham's son and Abraham is satisfied with that. But, God says no, according to the story. Sarah will have a son, and this holy line is going to be through that son. I suppose it has something to do with the fact that Sarah was barren we are told at the very beginning of the story, and what the story is trying to say is that God is starting over again. And God is starting over with a barren womb. Well, eventually the child is born and it would seem that all is coming to fruition, except that one day Sarah sees Ishmael playing with Isaac and all of that natural, normal, awful, human jealousy and envy and fear arise and she says to Abraham, "Send her out with her son," which he does. An awful story. And Hagar is about to give up when she hears the voice of God, the angel of the Lord, who says, "There is water. Lift up your son." He becomes the father of a great nation, the Arab peoples. So, there is in the Jewish story itself the legitimacy of Ishmael as the father of many nations blessed by God, the Arab people, so that all of these people are interrelated. They are all cousins or whatever you want to make of it. That is in the Jewish story itself. And it goes on then, Isaac, Jacob, the twelve tribes, Israel and so forth, eventually to Jesus, and then after Jesus comes Paul. Now, Paul is a child of the son of Abraham. Paul is schooled in that Abrahamic tradition, that Hebrew tradition. One day Paul has this blinding experience and he is convinced that Jesus is indeed the Messiah, that Jesus is the Christ, that Jesus is the long-promised one. He is turned around in his tracks. Paul the Jew becomes a promoter, an apostle of this Jesus Jewish movement. But, Paul the Jew sees in the experience of Jesus the breaking out of that particularity. And so Paul takes that message beyond the limits of the Jewish community and he is the one who brings the gospel to the world. He gets into conflict with the Jewish community for doing that. But, nonetheless, it is his vision. He sees a universalizing, the universalizing that was in Abraham. Paul now has to figure out how he, as a son of Abraham, can present Jesus as the Messiah with his own community which is not going along with it, to © Grand Valley State University �Abraham: One God, Three Names Richard A. Rhem Page 3 be sure. There is a Jesus Jewish movement that might have carried the day. It was not at all clear whether the Jesus Jewish movement would become the dominant movement, or whether the rabbinic movement would come to the ascendency. Paul is in that conflict situation. Paul loves his people. Paul wants his people to see Jesus as he sees Jesus. Paul wants his people to see that that universalizing promise in Abraham is being realized in Jesus, that there is now the God of Israel for the whole world through Jesus. But that is not the way it seems to be going. And so, in Romans he struggles with it, and he says, "I could wish myself accursed if my brothers and sisters according to the flesh could see this. If only they could see this!" But, they don't see it. So, how does he figure that out? He said, "I guess that all of Israel is not Abraham's seed. There is seed of Abraham that is other than Israel. There is a line of Israel within Abraham's seed. It is narrower. Now I realize that everybody that came from the loins of Abraham is not the true Israel." Well, you can see what Paul is doing. As he works in his other letters, he says we are part of the Mosaic tradition of Sinai and of Moses and that whole community set up after the Exodus. Abraham was 400 years before that; Abraham preceded that, Abraham did not come through the legalities of the Jewish community as presently practiced. Abraham came by faith. Abraham had faith before he was circumcised. Abraham had faith before there was a nation Israel. It was through faith that Abraham was declared righteous. And so, right now faith is enough. Circumcision isn't necessary. The temple isn't necessary. The temple, the circumcision, all of that which was local and particular is now busted open. Now it is possible through faith in Christ to come to God. You see what Paul just did? Paul just used Abraham against Abraham's children. Paul reinterpreted Abraham over against the community whose father was Abraham. Six hundred years later there was an Arab, a trader and capable person, who had a vision and heard a revelation. He came to the Jewish community in Medina and shared the revelation and they rejected him. But, he was no one to pass off lightly. Mohammed was quite somebody and he had this revelation, and he began to write down what he heard and the long and the short of that is that we have the Koran and we have the fate of Islam. Of course, Paul is a Christian, had a revelation from the true God. Mohammed as a Muslim just got things screwed up in his head. Right? Of course. Paul is our man. I mean, this other guy had too much sun and sand. He started to hallucinate. He thought God was speaking to him. Well, what we have are three faith traditions and they all root in Abraham, and there is the Jewish story and Paul doesn't deny the Jewish story, but he says that is only the opening chapter and now it is here. And he re-writes the story in terms of Jesus and Abraham and Paul and the Christian movement to the Gentiles. Mohammed has his vision and hears his voice, writes his text, and there has come this great community of Islam in the wake of that. So, we have Abraham: Three © Grand Valley State University �Abraham: One God, Three Names Richard A. Rhem Page 4 Faiths, One God. And we are killing each other. We are either killing each other for religious reasons, or co-opting religion to fuel the conflict for political or economic reasons. Our world is in jeopardy and in great peril, because we have three traditions rooted in one founder claiming one God. That's where we are. So, where do we go? Just briefly. There is a quote in one of the inserts in your liturgy from this Bruce Feiler book, Abraham, and in the midst of that quote there is a quote from Walter Brueggeman who is in the Presbyterian seminary in Decatur, Georgia. I have met him, know his work. He is probably as fine an Old Testament scholar as we have in the country today. And so, Bruce Feiler goes to him and says, "Help me to understand this," and Walter Brueggeman as a confessing Christian says, "It is perfectly legitimate for the Jews to tell their story back to Abraham. It is perfectly legitimate for the Christians to tell their story back to Abraham. It is perfectly legitimate for the Muslims to tell their story back to Abraham. What is not legitimate is for any one of the three traditions to claim that theirs is the only story." Brueggeman uses these wonderful words like “twisting the tradition” or “confiscating the story,” because what he recognizes is that those stories are interpretive movements. I love that phrase. Brueggeman says our religious stories are interpretive movements. Our religious stories are the stories we tell in order to try to understand who we are. They are stories that try to help us to understand about this fascinating, perilous, exciting, fantastic, scary business of human existence. That's what religious stories are. And you have interpretive movements. You have stories told in order to give some sense, to make some sense out of the data, out of the experience, out of the past that has come down to us. The Jews do it legitimately as they tell their story, and we do it legitimately. Paul had a grand vision. Paul could see that this Jewish Jesus was enough for the whole world, and Mohammed, obviously Mohammed had hold of something, for he brought about a tremendous tradition of people who yield their lives in obedience to the will of Allah. David Hartman has been another teacher of mine, a rabbi from Jerusalem. David Hartman, when he comes to this story of Sarah and Hagar and that awful human anguish and bitterness and rivalry, says, "Let's look at it, folks. We wrote the story. Let's think again. Let's change the story." And I would say, "My God, David Hartman, that's the Bible. You can't change the story." And David Hartman would say, "Oh, that's your Protestant problem. As a Jew the living tradition always trumps the text. It is the ongoing living tradition, the oral tradition that always has a greater authority than the text. Israel lived most of its centuries without a text. It wasn't until the sixth century BCE, in exile, that the scribes began to write down the story, and Ezra came back to the © Grand Valley State University �Abraham: One God, Three Names Richard A. Rhem Page 5 second temple community and they had a story. They dotted the i and they crossed the t and that is when they began to get into trouble. They are storytellers. They were better off without a text." And David Hartman says, "Don't let the text lead you to places that you know you ought not to go." The more I wrestle with this and think about this, the more I am convinced. Do you want me to say something radical? Do you want me to say something that you can take out of here that will scandalize the whole community? It's high time that we burn all the Korans and we burn all the Bibles. We'd be better off without a text, because then we could look at each other in the eye, heart-to-heart and begin to say, "What in the world is going on? Because when a text literally interpreted makes me hate you, the text is wrong. And when a religious community is bound to an ancient text that is leading it to destruction, to conflict, to war, to hatred, it is wrong. A written text needs always to be interpreted by the Holy Spirit and the ongoing story of life and the ongoing living tradition. And unless we do it, unless we break free from bondage to the story, we will end up killing each other, and you know it is a very real possibility as we sit here. We are living on the edge of our seats. We are scared to death, and the whole is on tenterhooks. We read the quote down at the bottom, "There are fanatics who are misusing the story and making it a literal word of God, absolutizing it and justifying their hatred, and justifying their violence." Most of the religious community just keeps it going by not being radical enough and facing the story enough. It is possible, another scenario is possible. Bruce Feiler, the young Jew who went on this pilgrimage, saw something different. He saw another possibility. Walter Brueggeman, the Old Testament scholar, sees another possibility. David Hartman, a rabbi in Jerusalem, sees another possibility. I see another possibility. It is religion which is not doing what it ought to be doing that has brought the world to the edge of disaster. It is high time that we look each other in the eye, heart-to-heart, human being to human being and begin to live out our story that is told us. References: Bruce Feiler. Abraham: A Journey to the Heart of Three Faiths. New York: William Morrow and Co./HarperCollins Publishers, 2002. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXVI Series Once Upon a Time... Scripture Text Genesis 12:1-3, 21:8-21, Romans 9:1-8, 11:25-36 Location The location of the interview Christ Community Church, Spring Lake, MI References Bruce Feiler. Abraham: A Journey to the Heart of Three Faiths, 2002. 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-0-20021117 Date A point or period of time associated with an event in the lifecycle of the resource 2002-11-17 Title A name given to the resource Abraham: One God, Three Names 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 November 17, 2002 entitled "Abraham: One God, Three Names", as part of the series "Once Upon a Time...", on the occasion of Pentecost XXVI, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 12:1-3, 21:8-21, Romans 9:1-8, 11:25-36. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Abrahamic Faiths Religious Pluralism https://digitalcollections.library.gvsu.edu/files/original/cf542e792610e5009a2907825faefceb.mp3 7997bdc5316ccb7f286163d9f4d0f2c9 https://digitalcollections.library.gvsu.edu/files/original/fbac2e1920cf3255954a7899dec15df4.pdf af881b96b3ab0b92f9f9f75dbb24de62 PDF Text Text The Holy Family – God’s Elect? From the sermon series: Once Upon A Time… Text: Genesis 27:1-4, 18-40; Romans 9:1-18 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 24, 2002 Transcription of the handwritten sermon text Laying out sermon series or setting down themes and texts for a 2 or 3-month period or for a season such as Advent or Lent is hard work. It is a creative process that cannot be coerced. Sometimes a couple of days of rather intense struggle leave me empty and, then again, a whole series may take shape in a moment after such struggle. And sometimes I can move methodically through the subjects set down and sometimes the series takes on a mind of its own and I find myself going where, in the setting down of the series, I never dreamed I would go. Such is the case with the present series of sermons from Genesis. Last Sunday you applauded as I ended the sermon suggesting we may need a moratorium from our respective ancient texts – the Jewish Scriptures, our Bible, the Koran of Islam – because the texts are being used in too many instances as justification for hatred, violence and war. Then I suggested we lay down our respective texts and look each other in the eye, meet heart to heart as human beings – Jew, Christian, Muslim, three peoples, three faith traditions, with one common ancestor, Abraham. Do you know the first time ever a sermon of mine received an ovation? It was the last Sunday in October, 1992. I was asked to represent the Reformed Church at a conference at Brandeis University – a conference on congregational participation in Judaism, Roman Catholicism and Protestantism. All three were recognizing a falling off of congregational membership and involvement and the conference was called at Brandeis at the Jewish Center there to reflect on what was happening and to show models of some successes in the respective faiths. It was Reformation Sunday. I had been asked to preach at the opening session on Sunday evening. On Sunday morning I concluded the sermon here by saying on that Reformation Sunday we should all go to Geneva and then on to Rome to pick up the Catholics, then to Constantinople to heal the breach between West and © Grand Valley State University   �The Holy Family – God’s Elect? Richard A. Rhem Page 2   East. Then to Medina where Mohammed received his revelation and then all of us together return to Jerusalem where we could be the one people of God. You applauded. I was dumbstruck; it had never happened before. But I touched a nerve – and something in you said, “Yes.” That happened last week too – and the appeal was the same: moving beyond the divisions that have proven so perilous and finding our common humanity before the face of the Mystery toward which we all grope and yearn. Nancy said, “Now I suppose you’ll never retire, after getting an ovation.” I said, “Oh, yeah! How would you like to come back the next Sunday?” I relate this because I became aware again of the intuitive sense of the people – in this case, you – but I wonder if it is not true of a good many people in any given congregation – the intuitive sense that religion should build community, should bond and heal, and that religion is being misused, abused, twisted when it is the stimulus to derision, hatred, violence and war. And, as I said, sometimes a series takes on a life of its own and takes me where I did not intend to go. But here I am seeing what I did not intend to deal with, seeing what is not new to us but seeing it in a new and powerful way: seeing how religion is tribal and leads to tribalism and thus potentially to alienation, hatred, violence and war. There would be no problem with tribal religion if it were recognized that that is what we have and if we could seek the Face of God through our respective stories, rituals and moral codes, but that has not been the case with the Abrahamic faith. There is a universalizing tendency, which is understandable because we claim to be speaking of God, the Creator, the ultimate, the One True God, and thus there has been a tendency to absolutize our vision, our understanding. This doesn’t seem to be a problem in the East, and Judaism considered itself a light to the nations but without the need to proselytize. The universalizing tendency in Christianity has led to the idea that we are to evangelize the world, that the world will be saved through Jesus Christ alone and the rest are lost. This has been the Christian mission. And Islam – sometimes it seems to claim absolute status, sometimes not, in the course of its history. In any case the danger comes from fundamentalism in each of the Abrahamic faiths, and this mentality is the same, whether Jewish, Christian or Islam. And to come back to my suggestion last week that we take another look at the ancient texts – you understand I am not suggesting we forget our respective founding stories, but I am suggesting that we hear them but not absolutize them as if they were the Word of God, that we see them as human products containing © Grand Valley State University �The Holy Family – God’s Elect? Richard A. Rhem Page 3   within themselves all the negative potential of human tribalism, of overagainstness of one group over another. Let’s look at today’s lesson: Esau and Jacob. The story: Is this God’s idea? This is a story written to explore, to justify the existence of the Jewish people. Reaching back to Abraham, Jewish faith understands the Jewish people as God’s chosen, the Elect of God – elected to be light to the nations, to embody the rule of God on earth, to teach the nations Torah– God’s way of life. In its positive statement this is a grand vision: not through conquest or domination, not even by effecting conversion to Judaism, but by its very being and by its Torah as a law or way of life, Israel would be the world’s teacher. And its ancient past is some story: Sarah, Hagar, Isaac, Ishmael, bitterness, heartbreak… amazing that their dysfunction and human misery should be recorded as a peoples’ past. There is a self-critical awareness and honesty in the Hebrew Scripture. The Hebrew prophets, too, criticize the nation. Today: Esau and Jacob. The story: the struggle in the womb, the elder shall serve the younger, father Isaac loving Esau; mother Rebekah loved Jacob. The deceit of Rebekah and Jacob in securing Isaac’s blessing for Jacob and Esau’s piteous cry, “Is there one blessing only, Father?” What a set-up for discord. And, of course, this is explaining the situation of the time of the writer, written back into the past – the present explained in terms of the past – of God’s choice, God’s accomplishing God’s purposes through human deceit. To think of it makes one’s head swim. This is the Holy Family? This is God’s Elect? Well, let’s go again to St. Paul, this passionate Jew who has been converted to the conviction that Jesus was God’s Messiah, God’s promised anointed One, who would effect salvation for Jew and Gentile through his death and resurrection. This Paul brings the message of the God of Israel acting through the Jewish Messiah, Jesus, to the Gentiles, the nations, and he meets with success. However, his own kinfolk are not convinced. Many are but it must have been obvious to Paul that the mass of his people did not share his conviction about Jesus and that is deeply troubling to him. That is the problem he struggles with in Romans 9-11. If the Jews don’t turn to Jesus as Messiah they are missing out on God’s salvation. They are missing the boat. Well then, is God unfaithful to his promise to Abraham? As we saw last week, Paul says, “No.” All of Abraham’s seed is not in the Elect line: through Isaac, not Ishmael. Now, today, we move along a generation to Esau © Grand Valley State University �The Holy Family – God’s Elect? Richard A. Rhem Page 4   and Jacob. Paul is trying to defend God against the charge of failing to keep the promise to Abraham and to Israel. So his argument: God has always worked through the chosen, the elect. Not Ishmael, but Isaac; not Esau, but Jacob. And why? No one can say. God has the prerogative of showing mercy where God will, having compassion where God will. The choice cannot be questioned. There is not a way behind the simple fact of the choice. Brueggemann uses the best term – inscrutable: God’s inscrutable will. Listen to Romans 9:11f: …for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calls… Nothing to do with character/worth/morality. …. Then verse 13: …I have loved Jacob, but I have hated Esau. But what are we to say? Injustice? I will have mercy on whom I will have mercy… Period. Verse 18: So then he has mercy on whom he will and whom he will he hardens. Well, I’ve been tortured by that for years. It didn’t seem fair. Finally, just yield to it! Who are you to question? And positively – Grace – not merit/work, lest anyone should boast and Election to service not privilege. If one believes the Bible as the Word of God – an infallible, inspired word – what is one to do? Well, I think it’s time simply to recognize what is going on here: tribalism, overagainstness, rivalry. Paul was a Jew. He was captivated by Jesus and believed God’s plan for history was coming to its climax. He believed the God of Israel was God alone and now God was moving into history and beginning to bring all things to their consummation…and so he interpreted the present, his experience, in terms of Israel’s history. – Why are all his countrymen not believing in Jesus? Well, all of Israel never did belong to the chosen line within the nation. © Grand Valley State University �The Holy Family – God’s Elect? Richard A. Rhem Page 5   Is this fair? God can do as God wills. Malachi 1: 2-3 – Jacob loved and Esau hated. Obviously a present situation of threat, alienation and potential violence explained in terms of the ancient story which is imputed to God. I simply do not believe it was some word of God that sent Hagar and Ishmael away. I do not believe God chose Isaac in the womb before the twins were born, nor that God was party to the deceit perpetrated by Rachel and Jacob on old blind Isaac. Look at what literalizing them does. For example, the orthodox Rabbis who transmitted the tradition about the promise of the Land of Israel to Abraham the Patriarch such that a young student assassinates Rabin, who as a military hero was able to lead peace negotiations with Arafat. Or the terrorists who on 911 flew those airplanes into the New York Trade Center and the Pentagon as acts of worship and martyrdom to Allah in the cause not of Islam in its total faith tradition but on the basis of selective interpretation, which places terror in the mind of God. As I was contemplating all of this I was reminded of my friend Krister Stendahl. You remember him – thin as a pencil, thus appearing 7 feet tall – the Dean of Harvard Divinity School for 20 years and for 10 years Lutheran Bishop of Stockholm –a great New Testament scholar and a gracious man. He was my surrogate Bishop during the years of conflict. He preached for us one Sunday, and of course you remember the title – Shepherds, Good and Bad – but the weekend theme was “Good religion opens the mind and warms the heart. Bad religion closes the mind and hardens the heart.” I took his study on Romans off the shelf. Krister loves the Scriptures and he is a marvelous interpreter and preacher. In regard to these chapters, Romans 9-11, he understands Paul as seeing the unbelief of the Jews in his time as the means by which the Gospel is taken to the Gentiles. But he interprets Paul as believing God will redeem Israel in God’s own time and manner. And then I remembered that N. T. Wright, who preached here in May with Marcus Borg, had just completed his commentary on Romans published in the New Interpreter’s Bible Commentary. It is a massive work and Tom Wright and the Commentary on Romans is indicative of the stature he holds in the academic world. He is, as we experienced, a gracious gentleman and a brilliant scholar. He is also a conservative evangelical several paces to the right of where I am and, as we experienced, also of Marcus Borg. © Grand Valley State University �The Holy Family – God’s Elect? Richard A. Rhem Page 6   So I thought what does Tom Wright do with those chapters 9-11? Well I was not surprised. Tom Wright takes Paul as authoritative, writing under the Spirit’s inspiration. So God is involved in the Isaac/Ishmael issue and in the Jacob-Esau issue. And I was reminded of my early years when passages that seemed so contrary to my human experience had to be interpreted so as to put a good spin on what really seemed simply incredible. Tom Wright is careful to guard against using Paul and these passages as justification for anti-Semitism, for attacks on the Jews for not believing Jesus as the Christ, the Messiah. Nonetheless Tom reads Paul in the traditioned fashion as seeing Israel’s story leading to Jesus as the Messiah and as the failure of the Jewish people to thus believe as leading to their exclusion from the Kingdom. Whose reading of Paul is correct? Two brilliant interpreters; both taking the text seriously, both deeply committed Christian scholars: two interpretations, both can be argued. One, Krister, includes Israel, and in the other the Christian Church supercedes Israel and those of Israel who do not come to God in faith through Christ are lost. And as I wrestle with this I have no doubt where I stand – it is with Krister, even though Tom Wright’s interpretation is certainly there as well. But then I move beyond the impasse. The whole conception of God needs overhauling. The biblical God throughout is a God running the show: intervening, interposing, controlling, working out a plan in history with sovereign power. And that is the God of the ancient text. I want to hear the text. I want to know that whole tradition. I want to understand how the Christian faith inevitably claims things that are untrue. And frankly, I do. And then I need to have the courage to argue with the text, to critique the text and to bring to the text everything else we know about the reality of which we are all a part. Then I want to bring our global consciousness to the text. I want to be able to think. I want to bring our knowledge of other faith traditions and of historical consciousness, realizing how these traditions developed. I need to remember that the great civilizations of the East were not even in the purview of the three Abrahamic faiths. And I must add to the mix my understanding of religion and see it for what it is – tribal stories – with all the limitations and dangerous potential of tribal loyalty. And then, for many who have come to see the primitive tribalism of the religions, perhaps one would simply throw up one’s hands and be done with it. But look where that would leave us – where vast multitudes are today, adrift without anchor on a sea of meaninglessness in a pitiless universe. © Grand Valley State University �The Holy Family – God’s Elect? Richard A. Rhem Page 7   And so I return to the stories, not now as divine revelation, but as human stories of folk who have wondered about the meaning and purpose of life, about how to live, how to find comfort and joy and truth and security. And I can look to the stories that make up my story: The story of Jesus – Paul wasn’t interested in the historical Jesus. He saw a divine action in the cross and resurrection for the salvation of the world soon to be consummated. He was wrong about that. But what about Jesus? What about Stephen who died like Jesus, praying for his killers and Paul standing by? What about what Jesus embodied? Is there still something there? Can you imagine Jesus in Jerusalem today? Can you imagine him a Jew turning away a Muslim? Tribal religion has fueled the fire of violence and war. It has been exploited for ethnic advantage, for social control, for domination – and always there is an ancient text which is appealed to, a tribal story which is universalized, absolutized, used to bludgeon the other. Do you really believe there was a family filled with intrigue, conspiring, deceit, treachery, hatred, and alienation that would be God’s Chosen, God’s elect? In spite of groveling in the dust saying I am nothing and all is of grace, pure grace is being chosen – and almost inevitably the chosen ones become proud of their election and absolutize their story. Isn’t it time to see those stories for what they are and to claim therefore not that God is not the Creator Spirit of the whole but that our gods have been too small – tribal gods made in our image. Must God – the Mystery of Being, the Infinite – be indeed the God of the Whole, of the whole creation, of the whole movement of history, of the whole human family – named variously, worshiped in many different ways, imaged in diverse manners, yet the Mystery beyond our limited tribal stories? © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXVII Series Once Upon a Time... Scripture Text Genesis 27:1-4, 30-45, Romans 9:1-18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20021124 Date A point or period of time associated with an event in the lifecycle of the resource 2002-11-24 Title A name given to the resource The Holy Family - God's Elect? 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 November 24, 2002 entitled "The Holy Family - God's Elect?", as part of the series "Once Upon a Time...", on the occasion of Pentecost XXVII, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 27:1-4, 30-45, Romans 9:1-18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Abrahamic Faiths Interfaith Non-exclusive Pluralism Universal Grace https://digitalcollections.library.gvsu.edu/files/original/96754e87156a95ec45091b4468227308.mp3 ba643b51608a6e51153873038864c45a 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 Deuteronomy 8:11-20, Psalm 116 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-0-20021128 Date A point or period of time associated with an event in the lifecycle of the resource 2002-11-28 Title A name given to the resource Grace - The Root of Gratitude 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, 2002 entitled "Grace - The Root of Gratitude", on the occasion of Thanksgiving Day, at Christ Community Church, Spring Lake, MI. Scripture references: Deuteronomy 8:11-20, Psalm 116. 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/f06e6bf508bef5c7cab918c4fdf984b6.mp3 c49db49e3f14b69b19260c8785440c28 https://digitalcollections.library.gvsu.edu/files/original/cd685fed88327a38efd5d97cb204a646.pdf d171497f8f8b4c2af15e83552805c3f0 PDF Text Text The Icon of God from Cradle to Grave Advent I I Colossians 1:15-20 Luke 2:1-7, 23:32-38 Richard A. Rhem Christ Community Church Spring Lake, Michigan December 1, 2002 Transcription of the spoken sermon What do you imagine God to be like? What is, in your estimation, the nature of God? Or, if God language is uncomfortable, what do you think is the character or the nature of ultimate reality? Or, what is at the center of the mystery of being? Maybe there is nothing. Maybe all of this is just a chance occurrence. But, if there is some center, and you could call it God or you could call it the Infinite Mystery, or however you would think of that, what would its nature be? If you think about God, maybe you think about the old language when we used to speak about the attributes of God. Well, what would be the center, the central attribute of God? Or, the mystery of existence? Or, the heart of reality? You haven't thought about it recently, eh? It is not every day you get asked such a profound question. But, it is an important question, a very significant question, because there is a lot of truth in the claim that we become like the God that we worship, that we reflect in our nature, our being, our actions, our behavior, our attitude and our spirit, that we reflect what we consciously or unconsciously sense is in the deep depths and center of things. And so, it is not just a trick question and it is certainly not an intellectual exercise I invite you to, but rather, really deep down, how do you conceive God? What is your God like? What is the ultimate Ultimate at the heart of reality? That is a fascinating question and an important question, and we enter the Advent season today around the table of our Lord and we come to remember and what do we remember? We remember Jesus, and we come to the table where the bread is broken and the cup is poured out and, as some years ago Dominic Crossan said so simply and yet so potently, where you have body and blood separated, that points to a violent death. Body and blood are not separated when you die in your bed. So, we come to remember Jesus, body broken, blood poured out, Jesus, a violent death. We come to remember that Jesus died, and we say Jesus died for us. In the traditional liturgy of the church down through the centuries, whether Protestant or Catholic, that death has been understood as an atoning death for the sin of the world. Jesus took upon himself our sin, clothed us in his righteousness, therefore opening for us the possibility of forgiveness and © Grand Valley State University �Icon of God from Cradle to Grave Richard A. Rhem Page 2 peace with God. It is that move very early on, that understanding or interpretation of the death of Jesus that has made the church into a salvation cult. This is a place where you come to find salvation. This is a place where you come to have the assurance of sins forgiven and the assurance of life eternal. The church is the place of salvation. And to the extent that the church has become the place of salvation, the church has missed what I would suggest was the heart and center of the life of Jesus. The New Testament speaks in several places of Jesus as the icon of God. I had Don read the passage from Colossians rather than Hebrews because it uses the Greek word ikon from which our word icon comes, which means image or representation or picture or figure. When you see the icon, you see the representation of that to which the icon points, and obviously, the claim is that to look at Jesus is to see the nature of God. We could have used that passage of the writer to the Hebrews, God who in sundry times and diverse places spoke to our forebears by the prophets as in these last days spoken unto us by a son who is the effulgence of God's glory and the expressed image of God. John in his Gospel says in 14:9, "If you have seen me, you have seen the father." Paul in II Corinthians in the 4th chapter, sixth verse, says that we see the light and the knowledge of the glory of God in the face of Jesus Christ. Jesus, the icon of God. If we go to the Gospel of Luke, in fact, if we go to Matthew, Mark or Luke, one of the first three Gospels, we will find this life set forth, this life portrayed. In Luke's Gospel which is perhaps the most familiar and best loved, we have Jesus being born in a cattle stall, in poverty and obscurity, and dying on a Roman cross in ignominy and shame with grace on his lips. So, if Jesus is the icon of God, if Jesus is the image of God, if Jesus is the reflection of God, if Jesus is the embodiment of God, then this God pictured in the Gospel in Jesus' story is rather unGodlike, right? If you go to John's Gospel, there is a different nuance. Maybe it is more than a nuance. This one comes from eternity assuming human flesh, carrying out the divine mission, but even in those moments of crucifixion very much still in control. But, not so the Jesus of the synoptic Gospels, Matthew, Mark and Luke. There we have Jesus in the beautiful Christmas story and very much a product of the social-historical moment in which he was born. He was born in the year in which Caesar Augustus was reigning who could make a decree that would cause peasant people to move cross-country, even a very pregnant woman on this torturous journey, as the story tells it so movingly, coming to a place for which there is no room for them, having to move into a cattle stall where a child is born, a child who is born and adored by the off-scouring of society, the shepherds who gather around in adoration. This one, born very much in his social- historical context in poverty and obscurity and humility, and the life of Jesus portrayed in that Gospel, as you go through it, is a life consistent with the humility, the compassion, the care, the love, the grace, not a pussy-cat, but a love that has iron in it, a love that is strong enough to confront the temple establishment or Pilate © Grand Valley State University �Icon of God from Cradle to Grave Richard A. Rhem Page 3 in the moment of his trial, a love that is able - it's a strong love. This is no passive observer of life. This is one who engages life with power and with strength but always with grace and tenderness and humility. And then he dies as he dies on a Roman cross, condemned through the collusion of the church and the state, with grace on his lips. That is the icon of God. That is the representation of God in human flesh, human experience. But there is a tension in the New Testament because the passage that was read a moment ago, the icon of God in I Colossians 1:15 goes on to speak about this one as the firstborn of creation. This one is really something; this one is the agent of creation; this one is in all things preeminent. In fact, in that same letter it says that in him all the fullness of God was pleased to dwell. I am beginning to feel some tension here. The writer to the Hebrews says that this one who was the expressed image of God after he had made atonement for our sins, sat down on the throne and throughout the New Testament there is that movement toward the exaltation of the one who was humiliated. We'll come back to that in a couple of weeks. To be sure, Paul says in Philippians II that Jesus emptied himself. But, because he did, he was given a name above every name that, at the name of Jesus, every knee would bow. So, we have this interesting thing going on in the New Testament. We have this picture of this beautiful human being born in humility, killed in humiliation, and the claim is that he is the icon of God from the cradle to the grave, or from the crib to the cross. And yet, we don't stay there very long. Very soon we want to lift him up. Very soon we want to speak about him as the agent of creation. Very soon we want to speak about him as the eternal word, and very soon we want to talk about him reigning at the right hand until he subdues all his enemies. A little tension there. I wonder why. I suggest it is because the church, when it got some power and credibility, didn't really want to stay with Jesus meek and mild. I mean, after all, if I am going to bow down to this one, I'd like this one to be worthy of my adoration. Now, if you can play God for a day, if you could forget the Bible and the catechisms and all of your preconceptions, if you could just start out now, but basically being the human being you are, and you could create reality, shape it, how would you shape it? If you were going to call all things into being, how would you make it work? What would you like to be at the heart of it? I started out with a question - What do you think is at the heart of it? Now is your chance. Not, is that the way it is, but if you could do it, what would you put at the heart of everything? And then a second question: How would you make that happen? What would you conceive of as the ideal, and how would you bring it about? Let's just say you said I would create a world in which might made right. That's possible. A world in which might made right. Well, then the second question is not necessary because then I know how you would effect it; you would do it © Grand Valley State University �Icon of God from Cradle to Grave Richard A. Rhem Page 4 coercively. You could exercise your power. If might makes right, then it is guaranteed. But, what if you were to conceive of a world whose heart and center were love and grace? Then how would you effect that? Then how would you make that happen? If it is love and grace, there is no coercion. If there is no coercion, there are no guarantees. And if there are no guarantees because there is no coercion, then love can be defeated. It seems to me that is what happened between the cradle and the grave. God embodied in the flesh of Jesus entered the world in humility, lived with passion, love and grace, and died violently because that was the world's response to that embodiment of God as love in our midst. I'm not surprised about the tension in the New Testament because, as a matter of fact, who needs a God like that? If you travel Europe a bit and go to the cathedrals, and if you go particularly to Italy to Ravenna, there are all these marvelous mosaics full of gold and I remember particularly in Ravenna in the dome over the chancel there is the Emperor Caesar, and over here another, and in the center up at the top there is Jesus, and that the name for that particular icon represented in that mosaic is Pantocreator. Pan is the prefix meaning all. This is the ruler over all. This is the ruler over all worlds. This one set in gold mosaic has the emperors down here at a decent level. This Jesus rules. This Jesus reigns. This Jesus will come again, by God! This Jesus will come with power and flashing glory, and will be a total contradiction of the icon of God that he was in the days of his flesh. Icon of God from Crib to Cross, from Cradle to Grave, humility, grace, compassion, tenderness, love. And then, because that is not the kind of world we really believe in, we transformed him into quite another icon, an icon with which we can live more comfortably, an icon who is the representative of a God, God Almighty, God all-powerful, God in control, God in charge. The only problem with this is, as I said at the beginning, we become like the God that we worship. And we, too, would be in control and believe that might makes right if might is ours. So, what kind of a world would you create? © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent I Scripture Text Hebrews 1:1-4, Luke 2:1-7, 23:32-38 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-0-20021201 Date A point or period of time associated with an event in the lifecycle of the resource 2002-12-01 Title A name given to the resource Icon of God from Cradle to Grave Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 1, 2002 entitled "Icon of God from Cradle to Grave", on the occasion of Advent I, at Christ Community Church, Spring Lake, MI. Scripture references: Hebrews 1:1-4, Luke 2:1-7, 23:32-38. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Incarnation Jesus as image of God https://digitalcollections.library.gvsu.edu/files/original/14c6046eeb6c5da758ba80e369e333ed.mp3 b6ed7f73a32fc7fb0eb874d5f840acd9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent III Scripture Text Philippians 2:1-11, Luke 2:8-14 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-0-20021215 Date A point or period of time associated with an event in the lifecycle of the resource 2002-12-15 Title A name given to the resource The Risk of Love Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 15, 2002 entitled "The Risk of Love", on the occasion of Advent III, at Christ Community Church, Spring Lake, MI. Scripture references: Philippians 2:1-11, Luke 2:8-14. 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/8ad813af0e75066eb0158d36c1ca86f2.mp3 422e413e8ea92181cd8e6197452ae78b https://digitalcollections.library.gvsu.edu/files/original/6c914f3278cc19be9a38d7cc720331fd.pdf 512b43fb964dc9e236b3a521cbb32679 PDF Text Text The Deeper Truth of Incarnation Text: I John 1: 1-4, 4: 7-8; John 1: 1-5, 14-18 Richard A. Rhem Christ Community Church Spring Lake, Michigan December 22, 2002 Transcription of the spoken sermon The title of the sermon this morning invites you to think with me about incarnation and the deeper understanding of it. It is not because I have discovered something about incarnation that is brand new. It is rather that I am recognizing more and more that the old familiar truth of incarnation has become so familiar to us that we fail to see, to understand its radicality and the revolutionary nature of the claim of incarnation. The eternal Word: “In the beginning was the Word,” John begins the gospel. Someone has translated that, “In the beginning was the Intention,” and I like that. The Divine Intention. There was something in the beginning, some intentionality in this whole creative process. So, in the beginning was the Divine Intention. In the fourteenth verse that Divine Intention becomes flesh, human nature. The radicality of that claim is amazing. Luke tells us the story in a beautiful fashion, describing the birth of the child, the mother, the angels, the shepherds and all. But John had a philosophical bent of mind, and he sets this event in a vast cosmic context, reflecting on it philosophically or theologically. (You will be well advised to stick with the storytellers. Theologians are boring, but such is my lot.) So, it is John this morning. “The Word became flesh.” That is a radical claim. All day long yesterday the house was filled with a marvelous aroma, and at suppertime Nancy served us bowls of chili con carne. We often speak about chili, but it is really chili con carne, and con carne comes from the Latin. Con is the preposition with, and carne is meat. We are, those of us who haven’t cleaned up our act and become vegetarians, carnivores, meat eaters, carnivorous. I love it. And I look like it. Carnival. You have never identified that word with chili con carne, but as a matter of fact, carnival is the carni-valle, farewell to red meat, farewell to meat. Carnival time is a time to let out all of the stops and get all that juice out of you because you are about to enter into a fast where you are going to be solemn and serious. And so Mardi Gras, a carnival, is a farewell to the flesh. The incarnation means that what we really have to deal with is God con carne. It’s a little crass, but you should never forget it. Christmas is God con carne. Christmas is God with flesh on, the central truth expressed so powerfully in © 2013 Kaufman Interfaith Institute and Grand Valley State University   �Deeper Truth of Incarnation Richard A. Rhem Page 2   John’s gospel and reiterated in the letters of John which emanated from that Johannine circle. How could you make it any more concrete than those opening sentences of that first letter? “We declare to you what was from the beginning, what we have heard, what we have seen from our eyes, what we have looked at and touched with our hands of the word of life.” John was intent on expressing the fact that God has come to expression in human nature, in humanity, that the human is the embodiment of God, the enfleshment of God. From time immemorial we have wanted some clue about God. Hasn’t there always been that question in the depths of the human spirit—who is God? Where is God? What is God? What is the ultimate? Why is there something rather than nothing? Certainly John knew that. In the fourteenth chapter we have that little conversation between Jesus and Phillip. Jesus has been talking about going to the father and Phillip says, “Well, Lord, just show us the father and we will be satisfied.” Jesus says to him, “Phillip, have I been with you so long and you still don’t get it? If you have seen me, you have seen the father.” Phillip, don’t you get it? Here I am, God in your midst, the embodiment, the enfleshment of God in your midst. Phillip, you want to see the father, you want to understand the father, you want to know the clue to the mystery of that which is ultimate? Touch me. Look in my face, for I am the only God you will ever know, because the amazing claim of our gospel is that the eternal intention has become enfleshed in a human being. In the eighteenth verse we read, “No one has ever seen God.” Once again, there it is. You see, no one has ever seen God. But the only son has made God known. As I have said before, someone has translated that in a rather marvelous fashion. The discipline we learn in seminary is the science of exegesis. You take a text and break it apart and open it up and try to explain it. You interpret it. That is what I am doing as we speak. Exegesis. It is an academic discipline which hopefully would prepare the preacher for opening the text for the people. That eighteenth verse—no one has seen God—has been translated by someone: The only son is the exegesis of the father. That is wonderful. The son breaks open the mystery that is God. So this is what Christmas is about. This is what the central act of Christmas is about—the embodiment, the enfleshment of God in the human. “Ah,” you say to me, “that is not a deeper understanding. That is the same old thing we have always heard.” That’s true. But let me remind you of what I have been circling around in these last weeks and last Advent season particularly. I cannot believe that I have lived all my life, Advent after Advent, and not recognized the contradiction—the conflict between the mirror of God in the incarnation and the mirror of God in the second coming. In Advent we so easily say that the one who came is coming again. And then it struck me that the image © 2013 Kaufman Interfaith Institute and Grand Valley State University �Deeper Truth of Incarnation Richard A. Rhem Page 3   of God that we have revealed in the life of Jesus from the crib to the cross, that life of obscurity and poverty, of humility, of grace, of compassion, the vulnerability of the child, the vulnerability of the one who was crucified, is a picture of God and we have claimed it. But how do we put it together with the God revealed in that one who will come again? The one who came in poverty and humility will come again in power and great glory? What is mirrored in the first coming contrasts with the God mirrored in the second coming. It seems that the one who came in poverty and humility came from another realm into our realm, took temporary residence, took on flesh temporarily, and then left again, having accomplished redemption in order that we might be delivered from this realm into God’s realm. There are two realms, a dualism, and the God revealed in that child, that God as vulnerable is still apparently above the fray and still in control and still calling the shots. But the God revealed in the child, in the vulnerability of the child, has given up on control. That God embodied in the human is the God who creates us in freedom, beckoning us to love in turn. And that is precisely the risk of love. Love doesn’t have any guarantees. If you have a world where might makes right, you can coerce and have your own way. If God runs the universe that way, then God can have God’s way. But if God indeed emptied God’s self, and if the Infinite has become concrete in the finite so that you can touch and handle a word made flesh, then that kind of vulnerability brings no guarantee. Love can be defeated. Love can be crucified. And the image of that God is quite other than the God who will move from the wings into the main stage and call down the curtain on history and execute judgment on the living and the dead. That God never gave up control. That God in Jesus remained “God” very much. I am suggesting to you that the deeper understanding of incarnation may be that the God revealed in Bethlehem’s child is the real genius of the Christian understanding, but that the Church couldn’t live very long with a vulnerable God. What we want is a God who is strong and in control, the Lord God Almighty. Now just think about this with me, because I am plowing some new ground here and I am not at all sure. I am totally sure, however, that I do not have all the loose ends gathered up. But I am attempting to find a new way to think and speak about God as I see God revealed in Jesus and the incarnation and simply stop there, because I think a major distortion has occurred in the history of the church and it began very early. It began with that apocalyptic expectation in the immediate aftermath of Jesus, that apocalyptic vision that expected the heavens to open and God to come down and to wreak judgment on the world. I am suggesting to you a deeper understanding of the incarnation in that the original intention was to say, “O my god, God is like that!” I am suggesting that the intention of the incarnation in the heart of the Christian proclamation was to portray a God of vulnerability, because that God would create the likes of us in freedom, beckoning us to love. It seems to me that the mistake the Church made © 2013 Kaufman Interfaith Institute and Grand Valley State University �Deeper Truth of Incarnation Richard A. Rhem Page 4   was to say that what happened in Jesus happened once for all, one for all, when as a matter of fact, the initial encounter with him by those who touched him, who looked upon him, who listened to him was to say, “My God!” and to realize that God was in the human. We are in this cosmic process of billions of years, the Big Bang, stars exploding, elements cooling, and planets forming in a most amazing fashion beyond our ability to fathom. It seems to me that the deeper understanding of the incarnation is that after billions and billions and billions of years, perhaps about three million years ago, life happened. Then maybe a million years ago something similar to human life began to form, and eventually it comes to the likes of us on the edge of the third millennium where we can sit in an assembly like this and think about billions of years and cosmic reality and star explosions. Do you realize the amazing understanding that is ours, the privilege that is ours? We have come to a point where we are aware of that whole thing, aware of that whole process, learning more about it all the time, yet knowing very little about its deep mysteries except that we are the product of the process that has been underway. As we think about it, we human beings become the consciousness of the cosmos, we human beings become the awareness. The cosmos becomes aware in us. We human beings have a voice to praise and stand in wonder at the cosmos. That is an amazing thing! And it seems to me the deeper understanding of the incarnation would be that the process goes along for billions of years and one day some creature wakes up and becomes aware to the point that we say, “There is a human being.” And the awareness continues to grow. The understanding of the incarnation I am suggesting claims that the Infinite, that Creative Spirit, however you wish to speak of the Ultimate Mystery, becomes concrete in the finitude of the likes of us. Finitude, matter which has spirit, matter which thinks and knows and understands and becomes aware—that is the miracle of Christmas, the coming into flesh of God. That is the concretization of the Creative Spirit in a form that you can begin to grasp. The Church wanted to say all of that about Jesus, but only Jesus. And then the rest of us poor middling human beings trudge through this vale of tears waiting to be redeemed in order that we might be exited to another realm. Do you see the dualism of that traditional conception? God sends the Son, the Son takes up temporary residence in our flesh, and after the incarnation there is an exincarnation. The purpose of the incarnation was not to enable us to be the bearers of divinity, but rather to deliver us from our fallen estate. But we have missed the glory of it! We have missed the wonder of it. We sit around here waiting. We wait for the next act of God. We wait for the clouds to open and for God to speak in dramatic fashion and to right the wrongs and bring history to consummation. But that is not going to happen. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Deeper Truth of Incarnation Richard A. Rhem Page 5   God has acted. God has become human. The human is the bearer of God. The incarnation is a reality, an ongoing reality. We are the extension of the incarnation. We cry out, “How long, O Lord, how long?” I suppose God would resoundingly cry, “How long? How long, indeed! When will you get it? You are it!” I think the writer of that first letter had something like that in mind, for after the opening paragraphs of chapter one saying God is tangible in the flesh, in the fourth chapter he writes God is love. And he repeats that line from the gospel’s first chapter: “No one has ever seen God.” But then he adds content to it. He says that the one who dwells in love dwells in God and God dwells in that one. A few lines later, the one who abides in love abides in God and God in that one. In other words, humanity is the bearer of divinity. And it is the one who has learned to love who is the one in whom that divinity dwells in full expression. Well, I shouldn’t say “full expression.” Let’s say tentative expression, or inadequate expression, perhaps flawed expression. But nonetheless, there was something about Jesus, the flesh of Jesus, the person of Jesus which caused those who saw him, who walked with him, who had an encounter with him to say, “My God!” And that wasn’t the end. It was only the beginning. It wasn’t once for all and at one time and place, but true every place at all times. The whole process has been tending toward this. The whole cosmic process has been issuing in spirit, spirit marked by love, for God is love. The world lies in such darkness and there is such grief and pain, it is only in the midst of that darkness when the human embraces me that I can feel the embrace of God; when another looks into my eyes and says, “I care, I love.” Then I look into the face of God. All that sounds like naive preacher talk, the kind of silly sentimental stuff you would expect at Christmas. Well, it’s your fault. You came to church at Christmas time. Sometimes I question myself about harping on this all the time, because someone might say to me, “Don’t you know there is a real world out there? Don’t you know how dark it is? You are saying that the human animal is a God-bearer? You are saying that the only God accessible, visible, tangible is the God enfleshed in the human?” And I have to say, “Yes.” Because I believe that Jesus Christ is the way and the truth and the life and no one will ever experience the Ultimate Mystery except in the way of Jesus, which is the way of love, of self-emptying love. The deeper truth of the incarnation is the radicality of the divinity in humanity that is crying to come to expression. But we can’t live with that for very long. Then it’s in our hands, it is up to us. Then we have to change the world. Once in a while I just smile at myself ranting on like this in such naive fashion, except that the real naiveté is to think that the © 2013 Kaufman Interfaith Institute and Grand Valley State University �Deeper Truth of Incarnation Richard A. Rhem Page 6   kingdom will come in any other way, that it will come through power or might or glory, that it will come with the exercise of muscle, that we can establish once and for all freedom and justice. No. Fear controls and power coerces. Love transforms. Once in a while I get a fax on Sunday night. This one said, “Dick, following is a bit of verse that fits with your sermon this morning. I believe the original stimulus was one of your Wednesday evening Advent messages a year ago. You will also find a number of thoughts borrowed from your sermons.” What if we loved one another? What if we Christians, Muslims and Jews loved one another? What if we Christians, Hindus and Buddhists loved one another? What if we Christians, Confucians and agnostics loved one another? What if we evangelicals, fundamentalists, and liberals loved one another? What if God’s people of all faiths loved one another? Would we miss the illusion of superiority? Would we miss the exhilaration of judging others? Would we miss the view from higher moral ground? Would we miss the thrill of killing them with swords or words? What if we white and black loved one another? What if we black and yellow loved one another? What if we yellow, red and brown loved one another? What if we Europeans, Asians, Africans and Latinos loved one another? What if God’s children of every color and nation loved one another? Would we miss the illusion of superiority? Would we miss the exhilaration of judging others? Would we miss the view from the higher moral ground? Would we miss the thrill of killing them with swords or words? What if we old and young loved one another? What if we single or married loved one another? What if we without academic degrees loved one another? What if we straight and gay loved one another? What if we female and male loved one another? What if we blue collar and white collar loved one another? What if God’s daughters and sons of every label loved one another? Would we miss the illusion of superiority? Would we miss the exhilaration of judging others? Would we miss the view from the higher moral ground? © 2013 Kaufman Interfaith Institute and Grand Valley State University �Deeper Truth of Incarnation Richard A. Rhem Page 7   Would we miss the thrill of killing them with swords or words? September 11th showed us what love’s absence can do. The days after have shown us what happens when love is activated, superiority stifled by the quiet but tireless power of humility, judgment overruled by the celebration of diversity that enriches us. Higher ground was held only by those tired, dusty heroes who emptied themselves in service, blood-red battlefields transformed into green meadows of mercy and healing. What if we loved one another? What if we started with simple respect? What if we humans become what we are intended to be? Would God’s people of all faith languages worship in unison? Would God’s children of every color compose one picture? Would God’s daughters and sons of every label celebrate as siblings? Would we then finally understand the meaning of incarnation? Of God with us? Of God in us? Of human divinity? © 2013 Kaufman Interfaith Institute and Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Advent IV Scripture Text I John 1:1-4, 4:7-8, John 1:1-5, 14-18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20021222 Date A point or period of time associated with an event in the lifecycle of the resource 2002-12-22 Title A name given to the resource The Deeper Truth of Incarnation Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 22, 2002 entitled "The Deeper Truth of Incarnation", on the occasion of Advent IV, at Christ Community Church, Spring Lake, MI. Scripture references: I John 1:1-4, 4:7-8, John 1:1-5, 14-18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Divine Intention Incarnation Way of Love https://digitalcollections.library.gvsu.edu/files/original/90b4c5ea5b68aa592d717ffd69bbb39d.mp3 15b76f971cd48d101ba36c2bb60f4bf2 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 Christmas Eve Scripture Text Luke 2:1-14, 23:32-38 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-0-20021224 Date A point or period of time associated with an event in the lifecycle of the resource 2002-12-24 Title A name given to the resource Vulnerable Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 24, 2002 entitled "Vulnerable", on the occasion of Christmas Eve, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 2:1-14, 23:32-38. 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/db0915e7f0efafbd32cf46ad0f311159.mp3 1631d646f1a8a411ebfebafa550ccf53 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Christmastide Scripture Text Luke 2:1-20, John 3:1-10, 16-17 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-0-20021229 Date A point or period of time associated with an event in the lifecycle of the resource 2002-12-29 Title A name given to the resource Does Love Talk Change Anything? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on December 29, 2002 entitled "Does Love Talk Change Anything?", on the occasion of Christmastide, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 2:1-20, John 3:1-10, 16-17. 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/5e0f1b855fe5c9deb3c150d815c59d4f.mp3 ddd867205242eee76f6a5d0605f09514 https://digitalcollections.library.gvsu.edu/files/original/d4e4b2e25a654b9ed9c0eb7274725177.pdf e0de3a9751a94e972cf59a498dbe7d57 PDF Text Text When the Radiance Breaks Through The Feast of Epiphany Text: Isaiah 60:1-7, Matthew 2:1-12 Richard A. Rhem Christ Community Church Spring Lake, Michigan January 5, 2003 Transcription of the spoken sermon This is the Sunday we celebrate Epiphany, the manifestation and revelation of the eternal God, the Creator Spirit, as that revelation was embodied in the whole Gospel story. On the Festival of Epiphany, we celebrate the light of Jesus that has come into the world. The symbols are obvious in the Magi coming from the East representing the flowing of the nations to the light that was Israel’s. There was in the Prophet’s imagination this dream of the nations and the kings of the earth coming to the light that was written about in the Torah, the Jewish scriptures. What a presumptuous dream, really. This little tribal people who were convinced that the eternal God, the Creator, had dawned upon them and had given them the light of life. They had the chutzpah to believe that the whole world would flow to be instructed in Torah as the exaltation of Mt. Zion is a theme in the Hebrew scriptures. Of course, presumptuous though it was, it was a marvelous dream, because if you go on a little further in the writing of this particular prophet, you would have that magnificent vision of shalom - a place where people would plant gardens and eat the produce thereof; they would build houses and dwell in them; where the lion and the lamb would lie down together and where no one would hurt or destroy in all God’s holy mountain. So, although it was a presumptuous, impossible dream that was dreamed in this small corner of the earth by this relatively insignificant little people, nonetheless it was a big dream, and it was a proper dream. It was a dream that arises from the deep intuition of the human heart that the world could be other than it is. The world wouldn’t have to go on with war and violence and exploitation and domination. If only the light of God would break through, radiance across the board, there could be a human family, a humane family. Things really could be other than they are. And again, there was that dream in Israel’s prophet that believed that it would be. The realization of that dream of the prophet never amounted to anything, for the returned community to Jerusalem was a community marked by poverty and dissension and so never really amounted to much of anything. The whole period between Israel’s return from exile and the birth of Christ is a period in which Israel was under domination. There was a period of independence that again lost © Grand Valley State University   �When Radiance Breaks Through Richard A. Rhem Page 2   its footing. So, what hope was there for that little people? For all of the magnificence of the dream? But, then, of course, the event of Jesus happened and the whole erupted around him, including what he embodied, what he spoke, and the community that developed around him. When that community began to tell the story, Matthew, for one, told the story in terms of that ancient dream. Now that ancient dream would come to pass and would be realized through the birth of this child. And so the Magi come from the East following the star and bringing their gifts, and they worshiped this one. Matthew says that is the way, that is the way of the future, and his gospel ends with this same one Jesus saying to his disciples, “Go into all the world and teach the gospel to all nations,” because the vision was of the global conquest of this story born in Israel, born of Israel, embodied in Jesus and continuing through the institution of the Christian church. The light has come and now we simply wait for the realization of that promise that all nations will finally flow to that light and bring obeisance to that king of kings. So, that is the story. It is our story. But, there are other stories, because what has been true from the beginning of our time is that we stand and we wonder before the whole mystery of our existence. We wonder before the mystery of reality, for as human beings we are lifted briefly on the stage of history’s drama. We are compelled to be actors in that drama. As actors in that drama, fully submerged in the stream of history itself, we have no knowledge of its beginning nor of its issue. Here we are actors on the stage of history with our beginning and our ending shrouded in mystery. And so, of course, people have wondered where did it all stem from, where will it all issue, and what does it all mean in the meantime. We are creatures who have come in the evolutionary process to the point at which we have become aware. It is a relatively recent experience of the human being to have some sense of that distant past and to wonder about where it will all go. The religions of the world are simply the human being standing before all that, standing in wonder, standing in awe, yearning for some clue as to what it all means and longing for some comfort and some security in the midst of the peril of it all. That is really the human situation. So, religion has been universal. All peoples have had that experience of wondering, of longing and yearning, of questing, and the Magi are simply symbolic of that hunger of the human heart. That is our human condition. Obviously, if that is our condition, we need some revelation and in the ancient stories, in the ancient texts, there were revelations, and I would do that in quotation marks. They were the intuitions or the insights or the understanding of prophets and poets of the past in various contexts and different places among different people who had some sense and who had the story that seemed to resonate in the human breast. It seemed to make some sense. It gave some merit, some comfort, some security. And so, we are a people in the midst of the drama of history with each end shrouded in mystery who are looking for a clue as to © Grand Valley State University �When Radiance Breaks Through Richard A. Rhem Page 3   what it is all about, and the interesting thing is that it would seem as though revelation ceased a couple thousand years ago. And yet, what we have come to learn just in the last 300 years is more amazing and more significant than anything in an ancient text, for we have become creatures of self-consciousness and awareness, and now with our scientific knowledge, we have some sense of how the process began, of the development of the process. As I have been trying to say during this Christmas season, if we really understand the depths of incarnation and what we see there, the deep intuition there is that creative spirit, that eternal creative spirit or energy has become incarnate in us, the incarnation in Jesus, not one once for all, but one significant or symbolic of all, and so that the process of which we are now becoming aware and which we have vast knowledge, although we still know so little, nonetheless, actors on the stage as we are, we have some knowledge and the knowledge that we have come to if we could understand it is that we are not only the actors, we are writing the script. That is scary, and that is a radical thing for me to say. But, what I am saying on this Epiphany Sunday is that the light that has shined, the radiance that has broken through, the knowledge that we have has put us in the position of being responsible now for how the play ends. Or, at least how the play continues. It is so wonderful to celebrate these beautiful religious festivals, the wonder and the glory that is Christmas, and even this morning the procession of the kings again and singing “We Three Kings of Orient Are,” that never seems to get over, and it touches us deeply. It touches those deep emotional chords, and it is good. But, you know friends, I am so struck by this more and more and more, that we celebrate that delightful story as the thing that God has done and now we are waiting for God to do the next thing, and we’re God. God is in us. And the next act will be written by us, for religion can become so familiar that it doesn’t break through to us anymore. But, as a matter of fact, we have just celebrated Christmas again and our world is in crisis, and I don’t think there is going to be a revelation in Washington or in Baghdad or in North Korea. But, you know what? We don’t need further revelation. What we really need is a transformation of consciousness on the basis of the revelation we have, because we know that the world could be different than it is. When the third Isaiah dreamed it in little Israel, it was a tribal people and a little corner of real estate, a magnificent dream, an impossible dream, a preposterous dream. I can understand that the prophet had to believe that it would be God that would bring it to pass. But, God is not going to bring it to pass. If we could dream the dream in this nation and this year of our Lord 2003, we could bring it to pass. We could figure it out. Now, you can say, for example the Ten Commandments, “Thus saith the Lord .” That is supposed to give weight to those commandments, but as a matter of fact, you could sit down as human beings at this point and think about what is it going © Grand Valley State University �When Radiance Breaks Through Richard A. Rhem Page 4   to take to have a civil, decent, moral society? You could come up with ten rules or a dozen. You don’t really need the thunder of heaven at this point. We are aware enough, we know enough, we have at our fingertips resources, technology. We don’t need thunder from heaven. We don’t need a bright star. We could create an alternative world if we had a mind and a will to, couldn’t we? I don’t think that transformation of consciousness is going to come from our political system. I don’t think it is going to come from our economic system. I don’t think it is going to come from the church. We are all implicated in this. We get the politics we deserve and presently it is obvious our politics are bought and paid for, and we have a consumer society that is being consumed with more compulsion to consumption. And so, there are reasoned arguments raised against every prophetic cry of warning about the fact that we cannot just go on this way with such a lopsided balance of power against the masses. We can’t go on this way with the use of resources in a wasteful fashion without concern for the future of the planet. We can’t go on this way trying to batten the hatches on terrorism and violence. We can’t go on that way. And yet, no one is going to tell us that, whether in state or church because life gets institutionalized and there is so much vested interest and nobody tells the truth. There are some contemporary voices. We got a Christmas card from Peter and Helen Hart. Peter did a little re-imagining of John Lennon’s “Imagine.” I was not familiar with John Lennon’s lyrics, I was struck by them. (I never was a Beatle fan; I never had a youth; I never had an adolescence; I studied the Bible. I didn’t even know there were Beatles) Just listen to John Lennon: Imagine there’s no heaven, it’s easy if you try. No hell below us, above us only sky. Imagine all the people living for today. I guess he wants to imagine no heaven because he wants to get rid of that supernatural super-cop, and no hell because he wants to get rid of that manipulative instrument by which the church has controlled people. And then he says, Imagine there’s no countries; it isn’t hard to do, nothing to kill a guy for, no religion, too. Imagine all the people living life in peace. If there were no countries, there’d be no nationalism. If there was no nationalism, there wouldn’t be the rhetoric that would fire up people and drive them into war. If there weren’t any countries, he’s saying, then nothing to kill or die for, and no religion too because he was insightful enough to know that religion has been one of the fomenters of violence through our history. Imagine no possessions. I wonder if you can. No need for greed or hunger, a brotherhood of man. © Grand Valley State University �When Radiance Breaks Through Richard A. Rhem Page 5   Imagine all the people sharing all the world. You may say I’m a dreamer, but I’m not the only one. I hope some day you’ll join us and the world will be as one. With a little imagination, Peter reversed John Lennon but really said the same thing in terms of our story, if we believed it. Imagine there’s a heaven, it’s easy if you try. When love is all around us and beauty fills the sky. Imagine all the people living for today. Imagine all the countries, it isn’t hard to do, The rule of law to guide us and religion, too. Imagine all the people living life in peace. Imagine our possessions. I wonder if you can. As gifts for need and hunger according to God’s plan. Imagine all the people sharing all the world. Our hope is not just dreaming, for once was born a son who lived that we might follow him and the world would be as one. I suspect that one day there will be an eruption on the part of the people who are going to say to presidents and popes and cardinals and preachers and politicians, “Get out of the way, because you are so tied in to systems and structures that still have archaic solutions and primitive impulses that we the people don’t have time for you anymore, for we the people know it could be different than it is.” And I suspect it’s going to be a John Lennon, some poet somewhere, artist, someone of the people who is going to say the word to which we are all going to say, “Yes,” and the radiance will break through. The world will be marked by compassion and kindness and grace and love and justice and fairness. Someone said if we were going to create a world and none of us knew how we were going to end up, a world now marked by haves and have-nots, what if we were all together in a pot and we didn’t know we were going to end up at the top or the bottom or where we might end up. What if we had to start from scratch and we all had to sit down and create a world? If we had to design a world, how would we design the world? Wouldn’t we design the world where everybody would have a fair shake? Wouldn’t we design a world where there was humane existence everywhere? Wouldn’t we design a world where there was no poverty or hunger or disease? Wouldn’t we design a world that is so different than the world we’re now dominating? Sure we would. We know better. We know enough to write the script and create a world that hasn’t yet been dreamed of. Dream about it. You can do it if you dare. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Feast of Epiphany Scripture Text Isaiah 60:1-7, Matthew 2:1-12 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-0-20030105 Date A point or period of time associated with an event in the lifecycle of the resource 2003-01-05 Title A name given to the resource When the Radiance Breaks Through Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on January 5, 2003 entitled "When the Radiance Breaks Through", on the occasion of Feast of Epiphany, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 60:1-7, Matthew 2:1-12. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Transformation of Consciousness Universal Religious Quest https://digitalcollections.library.gvsu.edu/files/original/6680707d6903f6ff07e3c5fbb9c61ad0.mp3 f62f70c6d9b2545010abf3e7dcd4aeaf https://digitalcollections.library.gvsu.edu/files/original/7e7279d3de7ba57dfeeb7e5e1209934b.pdf 72af847e070f5bbcd1e35993a73e302d PDF Text Text In a World in Peril From the series: Religion and the Human Story Isaiah  43:1-­‐3;  Matthew  14:22-­‐32 Richard A. Rhem Christ Community Church Spring Lake, Michigan February  9,  2003   Transcription of the spoken sermon It is very good to be back here in this place with you. While the time away is important and was wonderful, it is always good to come back home. I received some comments as I do annually about coming back after the winter vacation where I do serious reading and a lot of thinking and reflection. The expectation is for all of that to result in some stimulating sermons and that puts tremendous pressures on one. I know that I cannot live up to that expectation. I was raised and nurtured in a tradition where the sermon is the word of God. That comes from John Calvin, and Karl Barth made it explicit. The center of it all is the word made flesh, of course, Jesus Christ, and the word written witnesses to Christ, and from the text, the spoken sermon is every bit as much the word of God in the tradition from which I stem. It pains me a bit at this point to have to admit that I think that is presumptuous. Maybe it is the accumulated years. Maybe it is a weakening of some facilities, I don't know. But, I recognize that this moment is a sacred trust and that it is also a human impossibility, if I am, indeed, to speak the word of God. I cannot live up to that expectation. And I am acutely aware of the expectations that drive you out of bed on a cold Sunday morning and get you here to this place. But, if I cannot live up to that expectation, at least there is this that I can do and that is simply take this familiar stool and sit in your midst and invite you to think with me. That is an interactive experience, really. It is a two-way street. I hope just the fact that I am here on this stool speaks volumes, and your presence in the pew speaks volumes to me. And so, we launch out once again together in thoughtful conversation before the face of God. As I thought about these pre-Lenten weeks, I determined that we would think together about religion and the human story. We have thought a lot about religion here for some time. I suppose that is because I select the themes and that has been very much on my mind. I think about it all the time consciously or unconsciously, and all the time I am gone, I think about this appointment, this © Grand Valley State University   �In a World in Peril Richard A. Rhem Page 2       moment. The thing that seems imperative to me is that we gain an increasing understanding of religion, the phenomenon of religion, the religious experience, our faith and our observance, our practice of religion, because it is such a potent power in life. I have increasingly over the years recognized its power. But, more recently recognized not only its power for good, but its power for evil. It is a universal human phenomenon. That is understandable, because we are of all creatures those who are aware, are conscious. We can reflect upon ourselves. We are the only animals that know that we will die and we know that those whom we love will die, and we wonder why and we have the gift of consciousness that enables us to reflect back upon ourselves and to ask, "What is this human experience? What does it all mean? From whence has it all issued, and what will be the issue of it all?" Those are fundamental human questions, if one lives at all thoughtfully, and hardly anyone escapes being called up short now and again to say what is it all about. The phenomenon of religion is this universal human experience of wonder and of sacred worship and ritual and prayer and of observance in one way or another, and so, caught up in that, its nature and the human story. That is what I would invite you to reflect with me about a bit today and in the subsequent weeks. I crossed a Rubicon not so many years ago. I have crossed a number of Rubicons, but one of the most significant Rubicons that I crossed was to come to understand religion as a human construct. That was big for me. That religion, my religion particularly, didn't fall out of heaven ready-made, that it was not the consequence of some supernatural revelation that put it all in order, but rather, that my religion and all religions were this universal human quest for meaning, for understanding, this universal groping after that mystery which is at the heart of everything, this yearning for some sense of that abyss of being that fountains forth and has been concretized in this amazing cosmic journey. When I came to see that my religion was not the only one, but was one among many, that we are asking the same questions, looking for the same comfort and security and understanding, that was a marvelously liberating moment for me. Don't you remember just a few short years ago when we were called into question for taking that stand publically? It seemed like it was a radical position at that time and now it seems like everyone believes it. Isn't it interesting that after the tragedy of the Columbia that one of the most sensitive follow- ups is the discovery and the handling of the human remains, because on this particular space shuttle there were Christians, Protestant and Catholic, there was a Jewish man, there was a Hindu woman, and perhaps you have read how the various religions have responded as to how to handle human remains and the respective rituals of death. Because we are in this together, really. We are trying to understand the meaning of our life and the meaning of death and then what? Is that all there is, and how do we respect and reverence human life? So, to come to a point of being able to look at religion somewhat objectively has for me been one of the most liberating and illuminating aspects of my whole ministry, not having to be defensive, not having to prove anyone wrong or to prove myself right. © Grand Valley State University �In a World in Peril Richard A. Rhem Page 3       Someone clipped an interview out of the New York Times for me. It came to me all the way from Texas, an interview with David Sloane Wilson, a biologist who has written a book, Darwin's Cathedral: Evolution. Religion and the Nature of Society. The little note said, "I thought you'd be interested in this," and indeed I am. Wilson writing as a biologist is putting the evolutionary, empirical method to an analysis of religion. He was asked at the end of the interview: "Do you believe in God?" He said, "I'm a communitarian. No, I suppose I'm an atheist, but I'm a nice atheist." Wilson suggests that religion began very early in the history of what could be called human because religion enabled the clan or the tribe to become cohesive and to cooperate together and that was a plus, that was of value for their continuing existence and self-propagation. The interviewer said, "Well, then, all of the trouble of religion and all of the divisiveness and the hatred in religion as we see it today, that is an aberration then, that is just a blip on the radar screen," and Wilson said, "Oh, no. Because religion that made the 'in' group cohesive also had a tendency to demonize the other and, therefore, religion has not only had that value of bringing people together, but it has also a shadow side where it has built barriers between people and even been a source of violence in the world, which in our world today certainly we understand." So, religion is so terribly important and I think it is important for us to think about our own religious commitment, our own religious faith, our own religious practice as we try to find orientation in this contemporary scene of which we are a part. So, I invite you to think with me about religion and the human story, and today, religion and the human story in a world in peril. That is an understatement - a world in peril, where there is threat and fear on every side. Last Thursday evening the evening news was a 30-minute segment. There were five minutes of news and 25 minutes of commercials, I think, but in that segment there was the iteration of all of the threats and the trouble in the world. I think that was the point at which the terror alert had been heightened and the color changed, notched up. There was the Iraqi situation, and talk of biological warfare and chemical warfare and nuclear warfare, and there were pictures of police and military people with machine guns outside of national monuments, and they were putting barriers around monuments and speaking about the threat to places where people gather in hotels and hospitals, and so forth. At the end of that news segment, I was aware of the fact that I had a moment of awareness, and I was afraid, and I thought to myself, "Dear God, there is something not good about this." I felt fear and I don't like to feel fear, and I began to think about what was going on, and I recognized that we are in a period of time, or we are in a situation where © Grand Valley State University �In a World in Peril Richard A. Rhem Page 4       we are so bombarded and pummeled with all of the news of the world that we have no ability at all to have a sense of perspective, that we are constantly brought up to an intensity which disallows us to keep our feet on the ground. As I experienced that, I thought to myself we have to deal with that. We have to think together about what all of that is doing to us. As I thought about this moment, I thought about the religious community generally, and I realized that there is the road most taken and that is for the religious community to affirm old cliches and to let these cliches trip off our tongues, thereby reassuring ourselves that God is in heaven and all is right with the world, finally. A week ago Saturday in the Grand Rapids Press there was a large feature in the Religion section on a contemporary megachurch that is growing by leaps and bounds in Grandville. It is called Mars Hill, and they have 9,000 to 10,000 people on Sunday morning. They were only founded in 1999, about 800 people coming out of Calvary undenominational church with their blessing and financial support. They have this outstanding young preacher who is a great communicator who came into ministry through a rock band and who is able, not only now with his preaching, but also with a very professional-sounding rock band to really make that place rock. This tremendous growth and dynamism of the Mars Hill Church is in itself a phenomenon which many people are talking about. In the news article there are a couple of paragraphs of analysis. I mention all of this because if we are going to use our religion as a resource in such a time as this, there are various ways to do that, and I am using this as an example of the way most religious communities will respond to it in a rather traditional fashion. In the article, it said that Mars Hill is among a recent breed of evangelical churches serving younger people in post-modern America. Having grown up in an age of relativism, shaken by the trauma of terrorism, many younger Christians are looking for authenticity, community and spiritual discipline. And how could they look for anything better than that? But, I continued to read, because I knew there was another dimension that had to come out, and I read on: "They are eager to commit to Christian absolutes." Robert Weber who is an expert on some of these things and has a new book out about the evangelical church, says that in a few years, churches like this will burst forth with a new visibility in leadership that will mark the 21st century with a new kind of evangelical, missional church. I mention this again because I want to say that is one possible road, and that works. At times like these, there will be many people who will be fleeing to religion and will be seeking that comfort and assurance and some antidote against the fear that is so easy to be overwhelmed with in our day. I mention the Mars Hill phenomenon not at all to be critical, and certainly not to be envious. I hope God doesn't bless us that much. I'm too old for that. But, I mention it because of that yearning for absolutes. At the end of April, we have Charles Kimball coming from Wake Forest University. He has written a book that is much spoken of these days, When © Grand Valley State University �In a World in Peril Richard A. Rhem Page 5       Religion Becomes Evil. Charles Kimball gives us five warning signs of when a religion may be getting into trouble, and the first warning sign is absolute truth claims. That is the road most traveled by the religious community in response to a world in peril. I cannot take that road. I cannot lead you that way, because I believe it is the very nature of our historical existence, it is the very nature of being human that those absolutes are denied us. We are a part of a cosmic drama, an unfolding drama that reaches back into time that cannot even be conceived, and is continuing to unfold and develop in ways of which we have not yet dreamed. In such a situation, the only religious resource that I can offer you is a reasoned and reflective understanding of what is going on in the world. I would not deny anyone the emotional high or the emotional support of what a Mars Hill can offer. But, it is my deep conviction that that is religion as escape rather than religion as solution. And if religion is to be a solution, then I think we have to think very carefully together to understand our time and to understand the resource that our religion provides for us. Let me suggest two things. Let me suggest, first of all, that we need perspective. As I said a moment ago, the media drowns us. The media overwhelms us, and because the media is a corporate venture, because they need advertising dollars, they need audience, and to get audience, they have to be the first there. They have to scoop, they have to have the latest analysis, they have to have the most insightful talking heads, and there is this constant drone, this constant chatter asking experts to speculate about that which cannot possibly be spoken of reasonably and responsibly. The moment after the tragedy, we want to know all about it and we are exposed to that, we are overwhelmed with that, and I think it is important for us not to let happen to us what happened to me on Thursday evening, where a 30-minute evening news gripped me with fear. I don't mean for us to hide our head in the sand. I don't mean for us to be uninformed, but we have to know that the way we get our information today is like this, it is the blitz of the media. There is not time for reading, for reflection, for thoughtful contemplation. We need to step back. We need to take some time. We have to shut the tube off and go for a walk. And then, again in terms of perspective, we have to ask ourselves, "Why did 9/11 so disturb us?" Was it not really because we have lived so long in the illusion that we are impregnable? Scott Peck begins his book, The Road Less Traveled, with the words "Life is difficult," and I would say that life is perilous and life has always been perilous. I'm so old, I remember when we were building bomb shelters and filling them with jars of water and non-perishables. Life is dangerous. Human existence is perilous. That is not to say that there are not some new twists and it is not to say that the hatred and the violence today has not greater potential for disaster because of the means that are at hand. But, I think one needs a bit of perspective, to recognize that to be human is to be constantly at peril. And in terms of perspective, I would suggest that we keep in focus the miracle, and the wonder and the glory and the joy of life. © Grand Valley State University �In a World in Peril Richard A. Rhem Page 6       Last Friday evening when I returned home there was that gap between the clouds and the lake, the sun threatening to come through, and it came through in all of the golden radiance that illumined the landscape, illumined the icebergs, and then slipped into the sea and sent its glorious gold up into the clouds. At such times, one knows that one is a part of something that is so much bigger than any terrorist threat. Then, Nancy and I made our way to Old Boys Brewery for one of Bob Kleinheksel's gatherings, and there we gathered with Christ Community types from 80 to 8, and we ate and we drank and our Robin sang like a bird, and I looked over that crowd and I said, "This is my people. Yes! Yes! This is my people." I almost think a Friday night in the brewery and a Sunday morning in the sanctuary would be enough. And then yesterday I saw a beautiful red cardinal on an evergreen branch tufted with snow, and I knew there was something, something operative which transcends all of those things that threaten us. A bit of perspective. Then, too, one needs a sense of presence. Isaiah 43, "When you go through the flood, you'll not be overwhelmed. When you go through the fire, you will not be burned." A beautiful image. Through, not around, not over, not spared the fire, not spared the flood, but you will go through. Another image - Jesus walking on the water to the disciples whose little boat is tossed in the storm. Peter impetuously plunging into the sea in faith, only to sink in doubt, then to find the extended hand of his Lord. Images. Metaphors. Metaphors and images that come out of an ancient time when God was in heaven and in control, when God intervened here and again and rescued here and there. We know it doesn't work that way. God does not keep towers from tumbling nor space ships from disintegrating. And yet, those old images point us to that which is ultimate and infinite which continues to come to expression, and here we are, human beings who are the emergence of that process, who have learned that love is stronger than hate, who have learned the possibility of deep joy, who have experienced the wonder of grace, who know the possibility of forgiveness, and who find in community that, when we are together, God is in the midst, and when we have each other, it is enough. And so, dear friends, in light of it all, in a world in peril, I choose to trust and not be afraid. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Epiphany V Series Religion and the Human Story Scripture Text Isaiah 43:1-3, Matthew 14:22-32 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-0-20030209 Date A point or period of time associated with an event in the lifecycle of the resource 2003-02-09 Title A name given to the resource In a World in Peril 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 February 9, 2003 entitled "In a World in Peril", as part of the series "Religion and the Human Story", on the occasion of Epiphany V, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 43:1-3, Matthew 14:22-32. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Nature of Religion Quest for Meaning https://digitalcollections.library.gvsu.edu/files/original/b2e61151e97bc0f0d162aef789a3c9ae.mp3 49aba8fc0193e082654695a0f74b177d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Epiphany VI Series Religion and the Human Story Scripture Text Mark 11:15-19, 27-33 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-0-20030216 Date A point or period of time associated with an event in the lifecycle of the resource 2003-02-16 Title A name given to the resource The Source of Authority Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on February 16, 2003 entitled "The Source of Authority", as part of the series "Religion and the Human Story", on the occasion of Epiphany VI, at Christ Community Church, Spring Lake, MI. Scripture references: Mark 11:15-19, 27-33. 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/579d16f5bb03f6311d04c15c424dd012.mp3 c5110b68ae710b9a53ca9038483d8795 https://digitalcollections.library.gvsu.edu/files/original/45a75c83b9c6d6c62e1ce3ee6c0e2854.pdf 4ccd38799f2ece283670f9bed6856044 PDF Text Text Institution and Community From the series: Religion and the Human Story Psalm 84; Ephesians 3:14-21 Richard A. Rhem Christ Community Church Spring Lake, Michigan February 23, 2003 Transcription of the spoken sermon Religion is a constant and human experience. It has always been every place and every time. People have been religious because religion is that response to the mystery that encounters us in the midst of our lives when we face those ultimate questions, when we wonder about that from which we have issued and what the issue of our lives will be. Someone has a vision, someone has an illumination, the story of it is told and it finds resonance in other minds and hearts; a community forms, and the community formed begins to live in that story, that fresh experience. Then the community, living in that story, begins eventually, gradually to move away from the fresh blush of the experience and thus it is necessary, in order to introduce others to the community and to the experience, to tell the story. But gradually it is necessary, as well, to find ways to order that community in its life. And then the order and the structures, that are put in place in order to allow the community to continue, take on greater importance, and eventually that fresh blush of experience is over and there is no one around anymore that remembers that experience or had entered into its vitality and its joy. Then it becomes a matter of telling the story and reliving the story. But now, increasingly, those forms and structures by which the community is shaped take on greater importance and then, at some time or other, those forms and structures become, as it were, an end in themselves and those who were charged with the responsibility for the institution seek to preserve it and to perpetuate it and seek its stability and its solidity and more and more energy, time and resource is put into the buoying up of the forms and the structures. Gradually, the initial experience that gave it its birth is forgotten or becomes only a distant memory and that which called that community into being in the first place is no longer the primary center of its life and its vision. Do you follow me? Isn't that what happens? It is natural. That is just plain what happens. It is kind of an inevitability, because experience finally needs to be somehow or other structured and, in order to be passed on, needs to have those © Grand Valley State University   �Institution and Community Richard A. Rhem Page2   kinds of institutional forms that are somewhat objective and tangible. So, eventually, that which was the first blush of experience is moved to second place in favor of the institutional forms that keep it going. But it has often been lost and the spirit bound. That is just the way it is. Spirit without form fades. Form is necessary if spirit would be passed on. But, the moment the spirit takes form, the seeds of death are in the movement. That is just the way it is. Today this community has to attend to its forms and its structures. Thank God for us the institutional forms are minimal and the amount of time and energy we give to it is minimal, but we have to do that, and we are going to do that today. So, I thought it might be a good thing for us for a few moments to think about institution and community and the relationship and the tensions. This community was born in a burst of grace and joy and renewal in the 70s. It simply exploded. The growth went off the charts. There was a marvelous spirit of freedom and flexibility, and although we had inherited old forms, we had a whole new life and there has always been here a marvelous relationship of trust between the pastors and the people, so that the people entrusted us simply to flow with the spirit and to move, to catch the wave. What happened was that we had a marvelous experience together, but we were working around our structures rather than through our structures. We had inherited a form of governance that came out of the 17th century and, when I began to address that issue with this congregation, it was the only time I addressed something in which there was real hesitancy to go along with the truth. I think there was a bit of hesitancy to change those old governmental structures because, after all, they had been around for a long time and, if I got too far out of line, they could always call those old structures back into function. Eventually, after 20 years, we changed our form of government. We went from the historic Consistory made up of Elders and Deacons, the structure which was still in place but was being worked around rather than through, to a form of government that reflected two basic concerns that I had, or two insights that I had. One was that a community like this has a ministry function and a management function and, in the old structure, the same people had to do both. Few people are gifted in both areas, and so one gifted in prayer yawned while we talked about the people, and ones who talked about putting on a new roof yawned while others talked about prayer. Out of the new structure, finally, we have a council for management and a council for ministry. This past Monday night I was able to go to both. They don't usually fall on the same night, but in the Operations Council we were putting the final touches on the budget. Then I went to the Ministry Council where we were talking about people and program and all that kind of thing, and it was a paradigm, a model for me of the kind of © Grand Valley State University �Institution and Community Richard A. Rhem Page3   structure that we have now where there are people who are gifted in one area, who are using their best gifts and strengths in that area for the church, and people with other gifts in the other area working at the point of their strength, as well. I knew one other thing. Historically there are people who are all excited about the life of the congregation and, where there is a Board of Trustees, they are usually crusty, old, sort of elitist, well-heeled people. You could trace this back in the history of the church. The people who are all excited about doing things and make these proposals come up against the Board of Trustees and, boom, it is dead. I didn't want that to happen. So, my suggestion was that from ministry and management, from both councils, there come two people each to meet in the Board of Trustees, along with two people at large that you choose, so that the Board of Trustees would be a place where ministry and management would clash and collide and collude and work together, and you would have the final say about those at large people, one of whom would chair that Board of Trustees. I mention that because not many of you have the foggiest idea of how we operate in our structures here. You don't care. I hope you never really investigate too thoroughly. That is the way it works and it is really a wonderful, efficient and effective form of governance for a community such as this. It works. Today when we attend to that minimal structure of institution, I want to call you to the valuing and the awareness and the continual commitment to community, because forms and structures are necessary, but it is community that is far more important. I want you to be reminded that we are a community because there is something that has called us together and it is that which has called us together that creates the uniqueness of our life, and that which has called us together is that which we must nurture and must always cherish. The institutional forms can come and go, but that which is at the heart of our life - those are the things of which we must be aware and attentive in order that we can keep that blush alive and fresh. We are a people who have been marked by grace and that is not just a theological word. That means that we are a people who concretely open our arms to everyone and exclude no one. It is the concrete experience of being accepted in the name of God by the grace of Jesus Christ into this community. Whomever you are, from wherever you come, whatever your history, you are welcome here. It says that rather eloquently on the back of our liturgy and we print it every week. People who read it for the first time continue to say, "That's good!" We are a community which has not been content simply to reiterate old creeds and follow old ways. We have been a community with intellectual curiosity that has probed the faith, that has tried to come to an understanding through the use of critical rationality. We have used our minds and our reason © Grand Valley State University �Institution and Community Richard A. Rhem Page4   in order to probe the history and the development of the tradition so that what we confess and what we believe and that which shapes our lives is that which we can authentically own as our own. And we are a community that has been marked by care, by compassion, by genuine community, the arms of grace and love. That is what has drawn us together, and that is what has made our life what it is. A rather astute young man said to me not so long ago, "Dick, I really like what you do, but aren't you working yourself out of a job?" I said, "Yes and no. If you mean am I working myself out of a job if my job consists of leading a congregation that claims to hold absolute truths, that claims to possess the keys to the kingdom of heaven, that has an authoritarian rule over which people's lives are proscribed, or if you mean because Christ Community is the opposite of all those things that I am out of a job, then you are right, because we have given up here the claim to absolute truth. We have given up here that claim to authoritarian rule. We have given up here that kind of institutional dogmatism which has been so much a part of the traditional church scene." I said to him, "No, I haven't worked myself out of a job if you mean community, if you mean creating a place and a space where the spiritual life can be lived, where questions can be asked, where people can come together because we are social animals, after all, where people can come together for mutual support, mutual encouragement, for the enhancement of our respective lives. If you mean creating a place where children can be baptized and nurtured and where we can care for those who are in need and bury those whom we have loved and lost a while, if you mean community in that sense, then no, I haven't worked myself out of a job at all." The sociologist Peter Berger who has a great deal of interest in social organization and is a committed Christian, as well, has written about the nature of the church as institution, and he speaks of the weak church and the strong church, and he questions whether a church, a community, based like ours is strong enough foundation to build upon. In a very interesting discussion he suggests that, quoting from the book Why Conservative Churches Are Growing by Dean Kelly, Kelly was right in the sense that those churches that demand adherence to absolute truths, those churches that demand a very strict discipline, those churches that seek to be zealous in their evangelism and their missionary endeavor, those churches grow. But, I want you to know that what we have become is a very self-conscious endeavor, for that book by Kelly was written in 1972 and I got hold of it and I brought that book into the pulpit around that time and said if this guy is right, we are doomed because we are doing everything wrong. Rather than the claim of absolute truth, rather than trying to harness you and to proscribe your behavior, rather than putting all of that heavy, traditional obligation upon you, we were setting people free and © Grand Valley State University �Institution and Community Richard A. Rhem Page5   throwing off the shackles. I said if Kelly's right, we cannot possibly live because we are not building on that which has traditionally been a strong foundation for an institution. And Kelly was right in the sense that there will always be those who want dogmatism, who want absolutism, who want authoritarianism. It is easier, it is simpler, you don't have to think about it, you can go and be a sheep. There are always going to be those whose emotional needs demand that kind of structure. But, I was convinced then and I am convinced now that there will always be a minority of people for whom that won't work. While Kelly was right in the sense that those kinds of churches have continued to prosper, he was not right in the fact that those who did not go that way simply had people drop off, so that, as Bishop Spong says, there are millions and millions of people out there who are believers in exile. They have given up on the institution. They cannot go that route; they won't go that route, and yet they still have the same spiritual need, the same quest, the same questioning. I would suggest to you that it has been the unique nature of this community that we have been not for the majority and not for the masses, but for a phrase I have used here for years, simply for a narrow niche, that narrow niche of people who refuse to give up on living before the face of God and opening their lives before the mystery of being, but, who need to think about it, who need to probe it, who need to have an authentic grasp of what it is they are doing, an awareness of why. That which has brought us together in the beginning was that thoughtful questioning, that intellectual inquiry that was wedded to a passionate offer of grace that issued in a compassionate community Jack Miles, a very interesting and provocative writer who has written God, a Biography, and a book on Christ, talked in a New York Times magazine some years ago of that resurgence of religion and he talked about the fact that that God question does not go away. But, then he said something very interesting that caught my eye. He said, "And there are very few that have the patience or the preparation to probe theologically to find the viability of an honest religious life today. But their importance is disproportionate to their number." I said, "Ah, yes, just a few who will continue to think and continue to trust and continue to love in order to make the viability of the practice of religion honest and authentic with a mind that is critically aware but with a heart that longs for God." I believe with all my heart that the heart cannot long dwell where the mind cannot follow. And so, we have to attend to some things this morning, but that is minimal. What has called us together and what creates a community, that is all- © Grand Valley State University �Institution and Community Richard A. Rhem Page6   important. It is that of which we must be aware. It is that to which we must continue to attend. It is that that is our strength. Peter Berger acknowledged the fact that those who are a part of a community like this recognize that they have chosen to be there. You don't have to be there. And you won't be damned if you leave. Those who are a part of a community like this are aware of the fact that they are part of a voluntary association, and if you voluntarily come, you may voluntarily leave, and God bless. But, in the meantime, that which binds us together is that passionate quest for the eternal God, that mystery that embraces our lives finally it is community. Paul got all choked up about it at the church at Ephesus. He said "My prayer for you is that you be rooted and grounded in love, and you will come to know the height and depth and length and breadth of the love of God in Christ Jesus," because community is about love. We don't turn off our minds. We ask every question. We probe the edges. But, we know finally it is in that gracious relationship of inclusivity that embraces all where we live together in love and we know that that is the environment, that is the ambience of grace which enables us to pursue together and individually that quest which is endemic to being human. Paul says that you would know that love, and then he is lost in wonder, love and praise as he breaks out in doxology, "To the one who is able to do far beyond anything we have yet imagined or ever dreamed o£ to God be the glory in the church in Christ Jesus." Paul just soared as he thought about it, and so do I. I believe so deeply in what we are. I believe so deeply in the heart of this community. I look at this family; I have been with them, baptized their children, married their children, buried their loved ones over so many years. Where would you go if you didn't have a loving community in which to celebrate those holy moments of life? I sat with Barbara and Norman on Wednesday as Norman Timmer came alive telling me a story, saying, "You changed my life." I said, "Norm, I didn't change your life. I was just the voice that articulated what you deeply believed." Barbara told me that when I left, he relaxed and the head nurse came in and noticed the change, and he died. And so, I come today and I hear Molly sing, "Whatever your situation, I will be your home, and when I move my hand, I will bring you home," and I cried, because that is what it is all about. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Epiphany VII Series Religion and the Human Story Scripture Text Psalm 84, Ephesians 3:14-21 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-0-20030223 Date A point or period of time associated with an event in the lifecycle of the resource 2003-02-23 Title A name given to the resource Institution and Community 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 February 23, 2003 entitled "Institution and Community", as part of the series "Religion and the Human Story", on the occasion of Epiphany VII, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 84, Ephesians 3:14-21. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith Openness Spiritual Quest https://digitalcollections.library.gvsu.edu/files/original/4883af53d56efc566c789f4caf7ec729.mp3 b4a698e6c9da53893de962398d4c8507 https://digitalcollections.library.gvsu.edu/files/original/d5d1c2ecc3ff012667cbc32e6f564024.pdf 6ade73e6faecbaef8851e52091aa9a88 PDF Text Text Honestly Human From the series: Religion and the Human Story Romans 7:14-25; Mark 2:18-28 Richard A. Rhem Christ Community Church Spring Lake, Michigan March 2, 2003 Transcription of the spoken sermon Religion has damaged as many people throughout the centuries as it has healed. I say that not as a shocking opening statement, I say that not to be provocative, I say that because I really believe that. Religion has had a tendency to become oppressive and to lead people into depression rather than into liberation, freedom, and joy. I met a person, in this case a woman, this past week whom I had not seen for over forty years, and over forty years ago she was what one would call a deeply spiritual person, and I say that positively, a woman of prayer, prayer circles, missionary activity, great piety and devotion. When I saw her this week after forty years, I was surprised at her face. Someone has said you could tell a great deal about a person from his or her face. Her face did not reflect to me joy, pleasure, delight, or a certain lightness of being. Her face, her visage communicated to me a certain heaviness, even grumpiness. I thought to myself that all of the intense, sincere and serious cultivation of the spiritual life, for all of that, she did not strike me as being very happy. Not so long ago I took a book down from the shelf that I hadn't touched in a long time, blew the dust off and it flopped open to a spot where there was a small brochure. It was produced in the early 60s when I was here the first time. We weren't called Christ Community at that time; the other name will not be mentioned. There I was with my picture on it, of course, just fresh out of seminary, and my visage communicated in that picture, a serious, moral, completely dedicated, young man, young old man, and in that little brochure we had a number of affirmations, all very orthodox which we surely believed. I was embarrassed and amused as I looked at it. So, I took it to Duba's on Tuesday to the luncheon and gave it to Duncan Littlefair just so he would know the kind of persons he, was hanging out with. The next week he came to the table and said to the table, "I want to show you a story of salvation," and he held up that brochure with my picture and he said, "This man was lost." And then he pointed at me and he said, "Look at his face. He has been saved." That's a true story and I know existentially that it is true. © Grand Valley State University   �Honestly Human Richard A. Rhem Page 2   To be human is to be a creature in conflict. It is to be a creature living with a constant tension. The Apostle Paul knew that and that famous seventh chapter of Romans I can never read without feeling the intensity of Paul's own inward struggle. There is a long history of interpretation of that passage. It is amazing what people get out of that passage. I am not going to bore you with all of that interpretation all over the map. I think it is enough to read it and to say Paul knew the excruciating pain of being a creature living in tension. W. H. Auden, in the little quote in your liturgy, says, "There are times when wouldn't we like to be unreflective animals? Or disembodied spirits?" because either way, no problem. Don't we know in the depths of our being that about which Paul was writing? Of course we do. Krister Stendahl says that for Paul this was a midrash on the Genesis story of the fall, because Paul was trying to understand how he could affirm the Torah, the way of life, the law of God, how he could affirm that in his inward being and do such a miserable job of fulfilling it. How could he will to do one thing and do another? Have you ever been there? Don't we know? Is not there that within us that would soar and love and grace and bless and affirm, and that within us which is dark, mean, and that which makes us blush? That is the human situation. St. Paul would say it is because we are fallen creatures. I don't happen to agree with Paul on that one. I don't think it is because we are fallen creatures, I think it is because we are human creatures. Here we are, after eons and eons and eons of time, of evolutionary process that has brought about creatures like us who carry with us all of the animality of our background rooted in the dust of the earth, and creatures who have become aware, conscious, susceptible to the lure of love, able at times to soar into transcendent realms and ecstatic joy. We are not fallen. We are just human, and to be honestly human is to recognize that conflict within which is a given, with being human beings such as we are. In the wisdom of the ancient church, it was that tension within that gave rise to Mardi Gras. I became aware of that rather late in life, too. It was the covering of the parade in New Orleans, I suppose some few years ago, when the commentator spoke about the wisdom of the ancient church in giving people an opportunity to cut loose, to blow off steam and get it all out of their system before they entered into the darkness and the solemnity of that season of Lent when they were called to self-denial and contemplation. It immediately made sense to me that the church jn its best wisdom has understood the nature of the human which it is explained as a term of being fallen or whether it is understood, as we do today, with psychological insight and behavioral sciences, etc., that it is simply the given with being what we are. Nonetheless, in the wisdom of the church, the whole being needs to be recognized and ownership taken. Some years ago when Gertrud Mueller Nelson was here and we were introduced to her wonderful book on the celebration of the seasons, Dance With God. I was struck with her description of Carnival, and the purpose of Carnival and the © Grand Valley State University �Honestly Human Richard A. Rhem Page 3   acknowledgment of that shadow side that is within all of us and that need for ownership thereof and release of, but release of in some measured and controlled manner. Martin Marty says that the church is afraid to allow us ecstasy, because ecstasy actually from the Greek sfotis, out of that state in which one is, or to be out of oneself; or to be beside oneself, to be crazy. The suggestion is that now and again we should be given permission simply to be crazy. In the rituals of the church, to the extent that they are healthy and human-enhancing, they will provide those channels whereby we can tap our feet and be ushered into delight and know the taste of sheer joy. I love to watch the children when the jazz ensemble or the musicians are singing on a day like this. I saw Greg Martin's little daughter doing her thing. She's got the rhythm, Greg, she was replicating you right there in the pew, and when I see that happen, I know there is something right about that. In contrast to the little child who, sitting next to her mother, was turning around and making eye contact and smiling with all those around until her mother reined her in, gave her a squeeze and said, "Remember you're in church." Gordon Cosby, who is the founder of that well-publicized and marvelous ministry in Washington D.C., the Church of the Saviour, tells about a time when he was invited by a New England congregation to come up and preach at a midweek Lenten service, and he said the service was so dull and uninspiring, the only thing that moved in the whole service were the offering plates. He and his wife left rather down and dispirited and the congregation had secured for them a room in the village, and it happened to be over the tavern, and he and his wife retired to their room and beneath them were emanating the sounds of music and laughter and joy, and he looked at his wife and said, "You know, if Jesus came to this village tonight, I think he'd join the crowd at the tavern rather than the crowd at the church." And I know that existentially also, because that young man who was in the pulpit here for those early years of 1960s, oh, it is painful to remember. But, I went to Williamsburg, Virginia not so long after that and, in a tour of the colonial buildings, there was this lovely hall on a second floor in the middle of that little village restored, and the guide spoke about the fact that in this room – which was light with windows and chair stacked and here and there great barrels of wine vats, nice hardwood floor – the guide said here the social life of the community took place. There were often Saturday evening dances, he said, and then the chairs would be set up for divine worship on Sunday morning. I thought, "Bingo! The only part of that story I know is Sunday morning, because I've never danced a step, let alone a two-step, and wine never touched my lips apart from the Eucharist." I know I am not preaching to many of you. There are a few dinosaurs like me out there, but just let me get this off my chest. You can just go out of here and thank God that you didn't know that kind of repressive religious experience, © Grand Valley State University �Honestly Human Richard A. Rhem Page 4   and yet I know I also speak for a good measure of religion which is in control and which, as Martin Marty says, is afraid to let us experience something of the divine madness which honors that part of our humanity which is also authentically human. Jesus, it seems to me, had the balance right. He was accosted by the religious guardians of tradition for the fact that his disciples didn't carry on the fast. Maybe they didn't keep Lent. He said to them, "Look, you can't fast when the bridegroom is here." And then he was trying to say something new is a-birthing and you simply cannot take that which is new and cram it into old containers because it bursts the containers. And then they were going through the grain fields and the disciples picked the grain for their own need on the Sabbath, which again brought that conflict situation: why do they do that which is not lawful on the Sabbath? Jesus said there is precedent for that. The meeting of human need transcends the ritual prescription for the keeping of the Sabbath. And then he said, "Look, the Sabbath, this marvelous gift of God, has been for humankind, not humankind for the Sabbath." It is so easy in our religious observances, it is so easy for those of us who are in charge, it is so easy for us to forget that it is all for the enrichment and the enhancement of your humanity lived before the face of God. With Jesus, there was that ability to discriminate between the authentic observance and the honoring of that which was even deeper, which was authentic human need. The church doesn't live very easily with that kind of freedom because Luke and Matthew we are told followed Mark a decade or two later. Mark's gospel, that we read this morning, has that statement of Jesus, the Sabbath was made for the human, not the human for the Sabbath. When Matthew and Luke picked up that particular story, in both Matthew and Luke that statement was deleted. I think the elders got together and said, "You know what? That is just too dangerous. You can't trust the people to make that decision, and so we had better delete it." It is a beautiful thing, really, when one can celebrate the full spectrum of being, to come in here this morning to the sounds of joy. I caught you smiling and tapping your feet because something deep down in you was being tapped, because there is something marvelous about the experience of sheer joy and delight. And then, it will be also a goose-bump experience on Wednesday evening at the opening of Lent when you will come here to a dimmed sanctuary and kneel and I will place the ashes on your forehead in the sign of the cross reminding you that dust you are and to dust you will return. So, you see, to be honestly human is to be able on Tuesday night to have pancakes dripping with butter and sloshing with syrup, bacon deep in grease and sausage that won't quit, raise a glass and party a while, and then come here to identify with the lamb of God who loved us and gave himself for us. It is not either/or. It is both/and. That is to be honestly human. That is to be all that God intends us to © Grand Valley State University �Honestly Human Richard A. Rhem Page 5   be, and when we live that way, then I suspect that increasingly with age, with wrinkles and creases, our visage will reflect joy. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Epiphany VIII Series Religion and the Human Story Scripture Text Romans 7:14-25, Mark 2:18-28 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-0-20030302 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-02 Title A name given to the resource Honestly Human Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 2, 2003 entitled "Honestly Human", as part of the series "Religion and the Human Story", on the occasion of Epiphany VIII, at Christ Community Church, Spring Lake, MI. Scripture references: Romans 7:14-25, Mark 2:18-28. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Celebration of Life Nature of Religion https://digitalcollections.library.gvsu.edu/files/original/4f934bff40b66dd76b0355e5b00d7fd0.mp3 90c061a5066735292592139c238bcdaa 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 Ash Wednesday Scripture Text Genesis 3:1-3, I Corinthians 15:2-28, John 19:25-30 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-0-20030305 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-05 Title A name given to the resource Meeting Our Mortality Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 5, 2003 entitled "Meeting Our Mortality", on the occasion of Ash Wednesday, at Christ Community Church, Spring Lake, MI. Scripture references: Genesis 3:1-3, I Corinthians 15:2-28, John 19:25-30. 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/63e624d8a081057ab7c70705e141ce84.mp3 76839a6e02be412dd0101995e6da83d4 https://digitalcollections.library.gvsu.edu/files/original/718a77e4d748fe859444635567fe7a01.pdf 49c042b6acbe1d5f4f66d1c9bdd487eb PDF Text Text Memory and Solidarity From the series: The Way of Peace/The Way of the Cross I Corinthians 11:23-26; Luke 14:7-14 Richard A. Rhem Christ Community Church Spring Lake, Michigan Lent I, March 9, 2003 Transcription of the spoken sermon We have entered the Lenten season again and it is always a rather sober and serious time in our own contemplations and in our worship together. Generally my Lenten theme is set before I go on vacation, but this year, because Easter was late and because the world situation is so volatile, I thought I would wait until I got home. Finally one has to set a Lenten theme and, given the subject of Lent and the state of the world, I chose the theme which is nothing new, and yet needs to be said again in faithfulness to the Christian faith. That is, that the way of peace is the way of the cross. In our practice we begin the Lenten season at the table, and we come to that table in the words of Paul quoting the tradition, in the words of Jesus, "Do this in remembrance of me." While we were always gathered in the name of Jesus, when we come to the table in a special way, we come to remember the way he was, and in this critical time in the world, when we are teetering on the brink of war, it is important for us again to remember in order that that memory might lead us into solidarity with the way of Jesus. As I say that, I am reminded of the point at which in my life Jesus became important to me. That may sound strange to you because I had a Jesus-saturated life from childhood. But, the Jesus of my childhood and youth and my early years and the early years of my ministry was the Jesus who was the divine son of God who came into this world in order to offer himself a sacrifice for our sins in order that we might be forgiven and go to heaven. Jesus was an episodic event in the history of the world; he was God's action on our behalf in order that God's justice might be satisfied, human guilt removed, the penalty removed, and heaven be accessed. Because that reflects a rather high Christology – the second person of the Trinity donning the garments of our humanity, executing that redemptive action and then returning to the Father – one would think that that rather exalted Christology would have been the period of my life when I would have stood in awe of Jesus Christ. As a matter of fact, I fell in love with Jesus when I began to see him as a flesh and blood human being. I have repeated this before here, but if you could go back in the archives of Christ Community, I think it was a Lenten © Grand Valley State University   �Memory and Solidarity Richard A. Rhem Page 2   sermon, "Jesus, You Are Really Somebody!" when I began to see him other than this divine savior figure who dips in and exits again, in the meantime allowing God to embrace us. I began to see him in his humanity in what he embodied, what was incarnate in him, what came to expression in him. When I began to see that, then I really stood in awe of Jesus. From that moment on I have been troubled every Lenten season when I try to preach the Jesus that I have come to respect and admire, the one with whom I would be in solidarity. The reason that Lenten preaching is troubling for me is that to preach the Jesus, that I have come to see and to understand is to preach a Jesus who seems like such a hopeless romantic, such a Utopian idealist, that even to bother with him seems like an exercise in futility. I can understand in part why that is so difficult for me, for the likes of us, because his social location, his historical context was so totally different from ours. I have here a paragraph from the prologue of a book by Richard Horseley and Neil Silverman, a book entitled The Message of the Kingdom, which locates Jesus in the concrete history of his time. Let me read a paragraph to you: The history has almost always been written from the viewpoint of those who build cities and conquer empires, but in the New Testament and the early Christian tradition, we may be able to catch a rare glimpse at the hopes, dreams and Utopian visions of those who suddenly find themselves at the bottom of a new civilization's social heap. In this book we will argue that the earliest Christianity was a movement that boldly challenged the heartlessness and arrogance of a vast governmental bureaucracy run on unfairly apportioned tax burdens and guided by cynical special interest that preached about opportunities, self-reliance and personal achievement while denying all three to the vast majority of men, women and children over whom they had presumed to rule. Christianity arose in a remote and poverty-stricken region of the vast Roman Empire among the struggling farm families of a frontier province that could only be classed as chronically underdeveloped by modern economic criteria. Yet, even after the movement's first great prophet was condemned as a threat to civil order and put to death for his preaching, his followers spread a coalescing gospel of resistance from the country to the city, from the eastern provinces of the empire to the far western edges of the Roman world. That is what I mean to say about the difficulty that we have in identifying with Jesus and following Jesus, because our social location, our historical context is so totally different. It is one thing for a prophetic or charismatic figure in a situation of grinding poverty where the imperial policy of urbanization was moving people off their land and where they were more and more sucked into that situation of hopelessness and powerlessness. It is one thing to be a leader of a renewal movement in such a context and to say all sorts of things about the established power, the system that keeps it all intact. It is another thing when one happens to be the imperial power to claim to follow such a leader. That is my dilemma. We © Grand Valley State University �Memory and Solidarity Richard A. Rhem Page 3   come to this table in order to remember, to remember the way he was, in order to be in solidarity with him and it is really hopeless. Jesus' situation was that of Rome and its great imperial power had its client King Herod on the throne locally, and the religious establishment, the temple establishment, all collaborating with the local client-king and the overarching imperial power to keep the social situation at rest. Rome demanded its tribute. Herod demanded taxes. The priesthood demanded tithes and offerings. And the people lived disoriented lives, disrupted existence in awful poverty. And so, there was that small percentage at the top who kept everything in order and lived very well, thank you very much, the vast majority of folks living in hopelessness and helplessness and powerlessness, and it was Jesus who was able to trigger something in those people, to give them again a sense of hope and of possibility. It was Jesus who made his way to Jerusalem and who did some kind of prophetic act in the temple which earmarked him as dangerous and resulted in his violent death. Every time we see the table, we have the bread which is broken and the cup which is poured out and we are reminded that when body and blood are separated, it is a mark of violence. If you die at peace in your own bed, body and blood remain one. If you die in violence, blood is spilled, body is broken. Jesus, in his way of peace, was led to the way of the cross, and we remember it. For 2000 years we have remembered it. But, do we really want to retrieve that dangerous memory? Is it possible to follow Jesus, being who we are, the American empire? Some things have come together for me recently. I think all of us wonder what is going on. I think we are confused; we want to believe in our nation; we value our natural vision, our principles, freedom, democracy, rule of law, respect for human dignity. What a wonderful gift we share together. But, what in the world are we doing? Just somewhat recently I began to understand that there are those who are in leading positions of authority in this nation who have a vision of empire. They don't want to conquer nations and occupy people and territory, but they believe that western democracy and the free economy at this point in history should be imposed on the whole world. If you want to read about that, you can, and you read about that not by what opponents are saying about these people; you read about it according to the programmatic documents of this group, which includes our Vice President Richard Cheney, our Defense Secretary Donald Rumsfeld, who are a part of a group, a Project for a New American Century. It is a matter of record that in 1992 after the implosion of the Soviet Union, Richard Cheney, then Secretary of Defense, commissioned a study about a unipolar world. The Cold War had been a bipolar world. Now this was a moment in history to be exploited. It was possible now, with the one remaining superpower with our overwhelming wealth and our overwhelming military might, to create a unipolar world of which we and western values would be the center. The Gulf War derailed that temporarily, but that paper became the blueprint for a © Grand Valley State University �Memory and Solidarity Richard A. Rhem Page 4   program which was promulgated two months before the last presidential election, in which it was being advocated that this is the moment for that unipolar world to be imposed through our overwhelming military and economic power, and that we create the Pax Americana, the American Peace. Now, you are familiar with the phrase Pax Romana, that 200-plus period of time when the Roman Imperial forces were scattered across that vast empire and there was relative peace, fewer troops under arms and fewer civilians being killed in wars. The Pax Romana, the Roman Peace. It was an imposed peace, but it was a peaceful period. There is another period of empire, the British Empire from about 1800 to 1917 which was, likewise, a period of quite relative tranquility in the world and unprecedented economic growth. So, empire can be argued for, and what is being argued for is American empire, imposing our value system around the globe. We have the military might and the economic power in order to do it. And so, in order to get there, Iraq is the first step along the way. The reason that we have had such a hard time convincing the world that Iraq needs to be dealt with is because there is a recognition that it is our movement toward the American Empire. Those who advocate this are not demons. They have a philosophy, a vision. They would impose all of the things that we value on the whole world. One can argue for that. However, it is very difficult to go there without a kind of arrogance, the hubris of empire, and also the fact of self-serving our own interests and security needs. To cover the globe with American power backed up militarily, to work the globe economically, that is a program. I can show you the blueprint and I have to ask myself as a follower of Jesus, do I want to go there? It is not so simple. You are dealing with an underdog with Jesus, and now you are dealing with a top dog. We who are top dogs are asking how we can follow Jesus who was the leader of the underdog. Maybe we ought to just be honest and say, "Jesus you were better off when you were a personal savior who died for my sins and brought my soul to heaven, but don't meddle in the concrete social, historical, political, economic affairs of the world." Maybe we ought to just say it, because that is the real situation. The papal envoy comes to Washington, photo ops, handshakes. You can say whatever you want about Pope John; I have my arguments with the Pope, but he is a man of great integrity and great humanity and certainly knows the real, gritty human situation politically, coming from Poland where he did. The new Archbishop of Canterbury, Owen Williams just enthroned, appointed by the Prime Minister and the Queen, pleads with his prime minister not to go to war. Nobody is listening. The National Council of Churches, which represents a broad spectrum of churches in this country, sends a delegation to the President. It doesn't make any difference. The whole world church, except, ironically, the fundamentalist wing of the Christian Church, but the whole classic Christian © Grand Valley State University �Memory and Solidarity Richard A. Rhem Page 5   tradition is calling for a halt to the war machine. It is not happening. So, how honestly, how authentically can we come to the table and remember Jesus? How can we sing, "I Want to be a Christian In My Heart?" How can we arise and go to Jesus? There have been a couple of individuals who seem to have learned their political tactics from Jesus - Gandhi (of course, he was assassinated), Martin Luther King (of course, he was assassinated). Jesus was closer to a Palestinian suicide bomber than anything in the US of A, with this critical difference, that Jesus was committed to non-violent resistance. It seems to me that the path we are on will lead to a world in which we are totally dominant, and in which there are all kinds of Palestinian suicide bombers who are powerless and voiceless and have only one way to respond, which is through terror. I think we are going to have a world which we are going to dominate militarily and a world in which we are going to be living in fear continually, because we are continuing that cycle of using power to dominate, rather than using power to change the world. What would happen if our power and our resources were committed to the poor and the lame and the blind, to the hopeless and the powerless? What would happen if, in this era of a unipolar world, that one pole took Jesus seriously? I'm not preaching this. This is what I wrestle with; this is what troubles me; this is what I would invite you to think about in this Lenten journey. As one concrete suggestion: What if we were to read every day during Lent Matthew 5, 6 and 7, the Sermon on the Mount? For years I didn't preach on the Sermon on the Mount. It didn't make any sense. And now, on the edge of senility, I think it may be the only thing that makes sense, unless we are ready to see it all blow up. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Lent I Series The Way of Peace/ the Way of the Cross Scripture Text Acts 9:1-2, Matthew 16:21-26 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-0-20030309 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-09 Title A name given to the resource Memory and Solidarity Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 9, 2003 entitled "Memory and Solidarity", as part of the series "The Way of Peace/ the Way of the Cross", on the occasion of Lent I, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 9:1-2, Matthew 16:21-26. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Non-violence Sermon on the Mount https://digitalcollections.library.gvsu.edu/files/original/4925e741dd1be796201649fa2dbcb6a8.mp3 d107733bbc4825c3cfc56c56344731ca Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Midweek Lent Scripture Text Micah 7:18-20, I John 4:7-8, 12, 15, 19, John 1:1-5, 14-18, 12:20-26 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-0-20030312 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-12 Title A name given to the resource The Question of God and Human Meaning Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 12, 2003 entitled "The Question of God and Human Meaning ", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: Micah 7:18-20, I John 4:7-8, 12, 15, 19, John 1:1-5, 14-18, 12:20-26. 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/cf957cd58d1453a627950f6612c06a04.mp3 9a8153f1789b7653102dee6ca614fe2a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Midweek Lent Scripture Text Romans 12:1-2, 9-21, Luke 6:27-36 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-0-20030319 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-19 Title A name given to the resource God and the Moral Life Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on March 19, 2003 entitled "God and the Moral Life", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: Romans 12:1-2, 9-21, Luke 6:27-36. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives