790 24 26018 https://digitalcollections.library.gvsu.edu/files/original/51243feabde370adf8a5616daad47243.mp3 91b39c54340b49054ece4f83b8572da9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Lent III Series The Way of Peace/ the Way of the Cross Scripture Text Isaiah 42:1-9, Luke 9:51-62 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-0-20030323 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-23 Title A name given to the resource Steely Resolve and Gentle Spirit 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 23, 2003 entitled "Steely Resolve and Gentle Spirit", as part of the series "The Way of Peace/ the Way of the Cross", on the occasion of Lent III, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 42:1-9, Luke 9:51-62. 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/ad9fc8188b82c71abb643e087a9f61cd.mp3 e9cfe6c8ad6016df144a095e9a110e1c 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 I John 4:7-8, 12, 15, 19-21, John 13:1-17 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-0-20030326 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-26 Title A name given to the resource If We Have 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 March 26, 2003 entitled "If We Have Love...", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: I John 4:7-8, 12, 15, 19-21, John 13:1-17. 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/37ba8a4f1a4154b6f67a17395fc2f79e.mp3 98c772b8b3cc527f90bd758b3e3cdbf5 https://digitalcollections.library.gvsu.edu/files/original/a9ceaef2374249a6dbcc1bbd9205effa.pdf d03c21be40457e7eb6e8c6dfe2c2831e PDF Text Text People of the Way From the series: The Way of Peace/The Way of the Cross Lent IV Acts 9:1-2, Matthew 16:21-26 Richard A. Rhem Christ Community Church Spring Lake, Michigan March 30, 2003 Transcription of the spoken sermon Before there was any talk about Jesus as some kind of God figure, before there was any talk about God as Triune, any Doctrine of the Trinity, there was a Jew named Jesus, Jesus of Nazareth, a fully human being, and those who followed him believed that he was God's Messiah. Messiah is a transliteration from the Hebrew and the word means anointed. As you know, Messiah in Hebrew transliterates into English from the Greek as Christ. So that early band of followers believed that Jesus, this man that they knew to be fully human, was the anointed of God, and the special anointed one who would deliver Israel from all of its troubles and establish the dream, that marvelous, prophetic dream of the new Eden, that dream of the harmony between God and creation, between God and humanity, between humanity and creation and between human being and human being, that total harmony which, in a word, is Shalom. Those who followed Jesus believed him to be the anointed one of God to effect that dream. In so believing, they followed him with great expectation. The early followers were all Jewish and that Jewish movement became eventually a largely Gentile movement, and tragically became separated from the womb of Judaism and eventually became the Christian Church. The Jewish followers of Jesus, following his crucifixion and resurrection, believed that he would come again, because obviously their hopes and dreams for what the Messiah would do had not happened. In the argument between the ongoing Jewish community and these Jewish followers of Jesus, the argument about the Messiah came down to this: the ongoing Jewish community said, "Messiah has come? Right, already! Look at the world. This is the Messianic kingdom?" And, of course, a crucified Messiah did throw the wrench into the machinery. How could they explain a crucified Messiah? Out of that apocalyptic expectation came this whole idea of the Messiah who came would come again, or the one who came would come as the Messiah. There were various ideas floating around at that time. But, essentially, there was an ongoing Jewish community who said," The Messiah is still to come. Just look at the world." © Grand Valley State University   �People of the Way Richard A. Rhem Page 2   And there was a Jewish Jesus community that said, "Messiah has come and will come again shortly, imminently, and establish the kingdom according to all of our hopes and dreams." So, two communities, both of them expecting a Messiah because they really were one community. But, one part of that community saying he is still to come, and the other part of that community saying he has come and he is coming again to finish the work. If I could argue with both communities for a moment, I would say to the Jewish community, "You are right in that you expect the Messiah to be a fully human being. There is nothing in the Hebrew scriptures that would give the idea that the one who would come anointed with the spirit of God was anything but human. There was the expectation of a human being fully anointed with the spirit of God." And I would say to the Christian community, "But you are right that Messiah has come, that human being has arrived." And how are we going to put all of that together? To the orthodox of the Jewish community expecting Messiah to come through some great intervention of God to make it all right, and the Christian community expecting Messiah to return as a great act of God to make it all right, I would say, "Both of you are expecting one to come and a great intervention of God to make it all right. One of you believes that one has come. The other believes that one is still coming. I want to say to both of you, nobody is coming." To the Jewish community, I want to say, "You are right. The one who came was human." To the Christian community, I want to say, "You're right. That one has come. When the word was made flesh and dwelt among us." And I want to say to both Jewish and Christian communities there is no future grand act of God out there. God has acted in one Jesus, fully human, full of the spirit, and the final revelation of God is in the embodiment of the human in Jesus, not just Jesus alone, but Jesus as the model or paradigm of the intention of God. If there was a universal embodiment of that which Jesus embodied, we would realize the Shalom of the prophet's dream. The way of Jesus is the way of peace. And the people who gathered around him began to be called People of the Way. If we go to the text of the morning for a moment, Jesus was very clear about what lay ahead of him. I think those verses in Matthew 16 are stylized after the fact, crucified and on a third day rise again, and all of that. That prediction is just too neat. If it was all that simple and clear ahead of time, why all the confusion? But, on the other hand, it is understandable that Jesus with his followers would have talked about the inevitability of what lay before him. Must they not have gathered in the evening and talked about where they were and what was happening, and what would happen tomorrow, and did not Jesus know that the way of peace would © Grand Valley State University �People of the Way Richard A. Rhem Page 3   become the way of the cross? So, to talk about that was not predictive prophecy, it was just awareness and common sense. Was not the fate of the prophet traditionally to be rejected, to suffer and to die? Did they not have John the Baptist in their own recent experience who was killed by the king? And so, they talked about it and then Jesus said, "If anybody would follow me, let him take up his cross daily. If anyone would be my follower, my disciple, it will involve a daily taking up of the cross and a following in my way. And you ought to know that it is a dangerous and serious business, because you do so at the risk of your life, for if you follow me, it will cost you your life. But, ironically, thereby you will find life." That was the clear claim and call of Jesus, "Follow me, cross, loss of life, which is life. To take up one's cross is a dangerous and a serious business, and it ought not to be done, Jesus said, without clarity. No subterfuge, no fudging here. Oh, we speak often about bearing our cross. People often sympathize with Nancy being married to me and she says, "Yes, it is just the cross I bear." Well, that is not the cross she bears, it is just lack of judgment and bad luck. To bear your cross is a deliberate and voluntary act, in this case, of discipleship and becoming one of the people of the way. There were those who followed him that believed in him and they made the choice, and a community began to grow so that, having crucified Jesus to get him out of the way, was not to do away with the threat after all, and so there continued to be persecution, first of all within the Sadducean Temple crew because this community was a threat to that established order. Paul, in all of his zeal and all of his good Hebrew faith, was on his way to do damage to the people of the way when he is turned around in his tracks and now he begins to see that this one was, indeed, God's anointed one, and he becomes the flaming evangelist throughout that ancient world. Finally, returning to Jerusalem to worship, he is recognized by some who knew him in Ephesus and they point him out and they have him arrested, and eventually he comes before the Roman governor, and now this one who was about to stamp out the people of the way acknowledges before the Roman governor, "I am of the way which my brothers and sisters call a sect." That's what we do in the religious game, of course. Any other group that gets a little bit fuzzy on the edges we call a sect or a cult. That is what was happening. This was an inter-Jewish story. All of these people were Jewish. Paul was never anything but a Jew. The disciples were never anything but Jewish. The early community was nothing but Jewish, and Paul had hoped that this Messiah, Jesus, could be incorporated within the covenant faith of Israel. There was no reason in the world why there had to be a break and a fracture. Nonetheless, the Roman imperial power could not allow this community to flourish, because finally it was Rome that saw the threat to its empire. Finally it was Rome that crucified Jesus. We know about the Roman persecution of that early movement. Go to Rome and visit the catacombs and see eloquent witness to the persecution of those people and how they had to worship down in the bowels of the earth. Rome could not countenance a religious movement that would not bow down to the imperial throne. Rome didn't really care how many sacrifices you offered or how many candles you burned. The one thing Rome said was, "Acknowledge that Caesar is Lord and you © Grand Valley State University �People of the Way Richard A. Rhem Page 4   can be anything else." In the Christian community, the followers of Jesus, the people of way, said, "That is precisely what we cannot do, because the one we followed challenged that whole confession of Caesar as Lord. No, Caesar is not Kyrios, Jesus is Kyrios, the most elemental, simple and clear confession of that early movement. Jesus is Lord. Jesus is Lord over against Caesar is Lord. You cannot have it both ways. And so, for the first three centuries of that Jesus movement, now tragically having been aborted from its Jewish home and family, now largely a Gentile phenomenon, nonetheless keeping alive the dangerous memory of Jesus, these people were hunted and haunted and persecuted because they didn't fit. They did not fit into the imperial structure. They did not serve in the military. They were advocates of non- violence like Jesus was. They lived an entirely different kind of life. They were an alternative society, because people of the way were followers of the way, the way of Jesus, which was the way of peace. They were followers of the way of Jesus, which was the way of non-violence. They did not fit and, as Jesus had said, it is risky business, but if you take the risk, you find your life. I don't think Constantine made some pious discovery about Jesus Christ. I think Constantine and the cynicism of imperial power saw the vitality of this community and finally recognized them and let them be and within a couple of decades the Christian Church was the established religion of the empire. Marvelous, wasn't it? Except it cost the Church its soul, because the Church had been a movement of people of the way in the way of Jesus, which was the way of peace. Now they were a part of that apparatus of power. About a century later, St. Augustine, one of the greatest thinkers of the Church, wrestled with that issue. St. Augustine knew good and well that love was at the heart of Jesus' message, knew well enough that there had been three plus centuries of generally pacifist response to imperial power, but now what do you do when you are in power? He wrestled with that in all of his intellectual acuteness, and constructed what is still known as the Just War theory which struggled with this issue as to when a Christian can go to war, when military action can be justified, and a whole series of criteria by which that is to be judged. It is still alive today. It has been debated and argued over the centuries, but as far as the West and Christendom is concerned, there has never been a power that I know of that has gone to war without trying to justify it in terms of the Just War theory which goes back to Augustine. So, it has made a difference, even in imperial power. The dangerous memory of Jesus has haunted those who have named his name and wanted to be considered a part of the way. Now, we are at war, and so we hope and pray for its speedy ending, we hope and pray for as little tragedy and devastation as possible, we hope and pray for the safety of all of those in harm's way, but there is something more going on in our world today. I think as never before, there is a global conversation about peace. I suppose it has been enabled by the world-wide web. I have gotten more significant documents over the internet these past weeks than I can remember. I am aware of networks that © Grand Valley State University �People of the Way Richard A. Rhem Page 5   circle the globe. There are conversations going on everywhere and there are demonstrations for peace around the world. Even as the war is being executed, there are those who are speaking of peace, and of the fact that in our world today, war is a luxury we can no longer afford. I am hopeful this morning, because I do believe that we may well be on the threshold of a whole new era of global peace. This last twentieth century, at least in its first half, was the most violent in recorded history. There was the First World War and all of that tragedy, there was the Communist revolution and all of the death of the Stalin era. There was the rise of totalitarianism, Naziism in Germany and that awful Holocaust. There was the Second World War with all of the destruction and death. It was continuation of the war system. And then the world was divided up into two blocs, East and West, and we lived for some four decades in a balance of terror. Don't you remember the balance of terror? Don't you remember living under the shadow of the mushroom cloud? Two massive powers with missiles pointed at each other, knowing that to strike was to be struck, knowing that to strike was to annihilate and to be annihilated? Ironically, that balance of terror kept violence at a minimum. But, there was oppression and despotism. People were suffering, and the people began this movement which, in the Soviet Union and the Eastern bloc, began to erode the power structures. Do you remember the prayer meetings in Leipzig and the lighting of the candles, the candle vigils in those German cities? Do you remember our growing anticipation of the possibility that this deadlock might be broken? Do you remember the euphoria of the falling of the Berlin Wall? And even after the dissolution of the Soviet bloc, with all the unraveling of Yugoslavia, and the Balkan tragedy, nonetheless, there is a conversation, there is a people-power afoot. In that balance of terror between the East and the West, someone has said that was the powerlessness of the powerful. Right? Powerlessness of the powerful. We were crippled, mutually crippled by the power of the other. Yaclav Havel, the former President of the Czech Republic, who is a philosopher and a poet, you might expect, has suggested that the people-power today is the power of the powerless. I love that. The world may be at war right now, but there is a conversation going on. There is a subversive conversation which can trace itself back to the dangerous memory of Jesus, and I don't even care if you don't want to find it in Jesus. Find it in the Dalai Lama, if you will. But, Desmond Tutu found it in Jesus and he was here last week in the area to say how what seemed just a few short years ago to have to issue in a terrible bloodbath could issue in a peace and a reconciliation because of people-power. The people are powerful. In the Vietnam era, they dethroned a President. And the Secretary of Defense during that era just a short time ago, with tears, repented of his part in that American military venture. Dear friends, we are not hopeless nor helpless. For all of the distortions of the Church, for all of the corruptions of the Church, the dangerous memory of Jesus is still kept alive when the bread is broken © Grand Valley State University �People of the Way Richard A. Rhem Page and the cup is poured out, when he said, "Do you want to really live at the risk of your life? Follow me. Take up your cross and follow me." He was a dreamer, he was a prophet, he was a threat to established order, he was a visionary, he was a de-stabler. Don't you love him? Don't you want to follow him? © Grand Valley State University 6   � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Lent IV Series The 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-0-20030330 Date A point or period of time associated with an event in the lifecycle of the resource 2003-03-30 Title A name given to the resource People of the Way 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 30, 2003 entitled "People of the Way", as part of the series "The Way of Peace/ the Way of the Cross", on the occasion of Lent IV, 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 Way of Peace https://digitalcollections.library.gvsu.edu/files/original/47e6ae2c20ca34cf080584196c67767b.mp3 25f720bd19561ce794f3db7627d64aa3 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 II Corinthians 4:1-6, John 1:1-5, 14-18, 14:8-9 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030402 Date A point or period of time associated with an event in the lifecycle of the resource 2003-04-02 Title A name given to the resource Why Jesus in a World of Religion Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on April 2, 2003 entitled "Why Jesus in a World of Religion", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: II Corinthians 4:1-6, John 1:1-5, 14-18, 14:8-9. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/00af97f32021d66ca77aeb42e0168e3a.mp3 3e14de0b2ea9dbaa30c67daf175b6421 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 Luke 22:39-53 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-0-20030409 Date A point or period of time associated with an event in the lifecycle of the resource 2003-04-09 Title A name given to the resource I Need You Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on April 9, 2003 entitled "I Need You", on the occasion of Midweek Lent, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 22:39-53. 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/a972d14fa384cb2acf49ab2395c786a9.mp3 e1f523da6a21e05933d77a49fc4b795e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Maundy Thursday Scripture Text Ephesians 1:1-14, Luke 22:39-46 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030417 Date A point or period of time associated with an event in the lifecycle of the resource 2003-04-17 Title A name given to the resource Thy Will Be Done? Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on April 17, 2003 entitled "Thy Will Be Done?", on the occasion of Maundy Thursday, at Christ Community Church, Spring Lake, MI. Scripture references: Ephesians 1:1-14, Luke 22:39-46. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/eb351f7cea6991603848064950eb1d5e.mp3 748737cd5e115e3b493aa3f52337cb10 https://digitalcollections.library.gvsu.edu/files/original/f2b622f6178f76a7bbb7b1b6e61e3c50.pdf df2bc77806ef822271ff1db9c161fec0 PDF Text Text The Impossible Possibility Easter Sunday Genesis 11:27-30, 12:1-3; Romans 4:16-21; Matthew 28:1-10 Richard A. Rhem Christ Community Church Spring Lake, Michigan April 20, 2003 Transcription of the spoken sermon Whatever the final epitaph over my ministry turns out to be, regarding where I have brought this community, you will have to agree that I have brought you the finest scholars and the leading voices on the biblical and theological issues most critical to an intelligent understanding of the Christian faith and the role and function of religion as we have attempted to re-imagine the faith - John Dominic Crossan, Marcus Borg, Amy Jill Levine, John Shelby Spong, Huston Smith, N. T. Wright, David Ray Griffin, to name a few. And next weekend - Dr. Charles Kimball. If on Good Friday evening you were watching Peter Jennings on ABC News, you know that Charles Kimball was one of the expert witnesses that he called. What had happened was that Franklin Graham had conducted a service on Good Friday for the Pentagon, and this created some criticism and some legitimate fear, for Franklin Graham has spoken about Islam as an evil religion and Mohammed as an evil leader, and has declared that Allah is not God. To have Franklin Graham lead a service at the Pentagon probably put the fear of God into some hearts, thinking, "Dear God, here we go with the Crusades again." Fortunately, Franklin Graham is not going to lead a Crusade of sword into Iraq, but he does have his troops poised at the border. The Samaritan's Purse, a relief organization that he heads is ready to move into Iraq in order to make a witness for Jesus, thank God, not with a sword, but with a cup of cold water, which is far better. But, the lack of sensitivity created quite a stir, as well it might. And so, Charles Kimball, Wake Forest University Professor of Comparative Religion, with his extensive knowledge of the Middle East, having been there over 35 times over the last 25 years, an expert in Islam and himself a Christian theologian, was asked by Peter Jennings about his reaction to that Pentagon service, which he indicated he thought was, to say the least, unwise. Then, if you continued your television watching, at 8:30 on CNN there was a segment on the Bible and Iraq and there was a Muslim scholar who was asked about the country in terms of their also being the children of Abraham, and once again Charles Kimball was asked about this ancient civilization whose city Ur of © Grand Valley State University   �The Impossible Possibility Richard A. Rhem Page 2   the Chaldeans appeared in the scripture lesson this morning, and he was asked particularly by the host about the claim of some that what is going on in the Middle East now may be moving us toward the end of history and the final battle, the Battle of Armageddon. So, once again, Charles Kimball was the person selected to give commentary on that which is happening in our world today, so I feel very privileged that at this time we have such a person coming into our midst to help us to understand and discern what is going on in our world in terms of the function and role of religion. But, then I opened the Grand Rapids Press Religion section yesterday and there kneeling in Westminster Cathedral was N. T. Wright, who was here last May, you will remember. He was here with Marcus Borg and the two of them have written a book together, The Meaning of Jesus: Two Visions. Tom Wright was written up in the Grand Rapids Press yesterday because he has just published a book on the resurrection, and he is probably the preeminent Christian scholar in the world today and certainly in the New Testament biblical studies and theological analysis. He is a brilliant scholar, a wonderful human being, and he has just been promoted in the Church of England to be the Bishop of Durham, and I am told the Bishop of Durham seat is the fourth highest seat in the Church of England. So, once again, we have this man on the loose who has been in our midst who is talking about the resurrection to us and the book that he has just written, 817 pages, could you believe, in which he does extensive research and thorough analysis and with brilliant mind and elegant writing, talks about the resurrection of Jesus. You may remember when Marcus Borg and Tom Wright were here together. They preached last Pentecost, and I had suggested to you that I didn't care which one you followed, you could be right with Borg or wrong with Wright, it was up to you. But, after that interesting weekend, certainly you got the sense that Marcus Borg and Tom Wright had a different understanding of the Easter miracle, a different understanding of that resurrection reality, although both took it very seriously. There was an excerpt from Tom Wright's book in the most recent Christian Century, and having read that, I read once again the authentic Tom Wright as he set forth a traditional view of the resurrection which was precisely the view with which I came here in 1960 fresh out of seminary (emphasizing fresh). In his portrayal of this in the article, which is an excerpt from the book, we have again the standard Christian understanding. Tom Wright is very clear about the fact that Easter is a significant event, it is a cosmic event, it is world-shaping event, it is far more than simply the fact that I shall have life after death. It is far more than the fact that my sins are forgiven. Tom Wright is very clear about the fact that what happened at Easter was the establishment of the beachhead of God in this world and it was a world-shaping, world-determining event. But, he said it all hinges on the tomb being empty. And that is where I disagree with him. He insists that if the tomb was not empty, if that body had not come out of the grave, then the whole thing is questionable. © Grand Valley State University �The Impossible Possibility Richard A. Rhem Page 3   Again, that is where I disagree with him because I want to say to him, "Tom, I don't need a body coming out of a tomb. I don't need a confirmation miracle on the part of God to see that what happened in Jesus was a life-changing, worldtransforming event." I want to say to him, "It's not about a corpse. It's not about an empty tomb. It's about the presence of the risen one. It's about the fact that this Jesus lived and the way he lived and the words he spoke and the deeds he performed." I want to say to Tom, "Easter is about remembering Jesus and celebrating the fact that Jesus crucified lives, that Jesus crucified is God incarnate, and God crucified is God alive and well in this world." I don't need a miracle. I don't need to see a body rise. All I have to do is look at Jesus. All I have to do is linger with Jesus. All I have to do is let my being imbibe Jesus, the way he was, the way he lived, the road less traveled that he followed. Didn't you sense it again this Lenten season in which we were going through all of the darkness in our world? Didn't you sense it Thursday night in the garden, the anguish of the garden as he prayed and wept? Didn't you sense it on Good Friday in the darkness? Easter is not to get out of the darkness. Easter is not to get away from the cross. Easter is not to get away from the tragedy of this world. Easter is not Easter lilies and bells and Hallelujahs. Easter is remembering Jesus, the Jesus whose life was the incarnation of God, the Jesus in whom the eternal infinite intention of God found flesh. Easter is about remembering Jesus whose face shows us the heart of God. I don't need an empty tomb. I need Jesus, the Jesus of Good Friday and the Jesus of Maundy Thursday, and the Jesus who set his face to go to Jerusalem. I need the Jesus who spoke truth to power, the Jesus who took children on his lap. The Jesus who respected women. I need the Jesus full of compassion whose heart went out to the harassed people of his day. That's enough for me. Oh, the disciples were despairing and they were afraid at the crucifixion. Of course, they were. They didn't know what to think and their hopes were dashed and they went off to Galilee and they went fishing. But, eventually, inevitably, they knew his presence still. They knew the presence of the risen Lord. They said, "Jesus lives." They said, "Jesus is with us." There were moments of epiphany. There were those strange encounters. There were breakfasts on the beach. There was a fish dinner in one of their homes. He came into the midst of a room where the doors were locked. He walked with two on the road to Emmaus and they didn't know him until he broke bread and their eyes were opened and their hearts burned, and they said, "My God! My God, he's alive!" Easter is not to get away from the darkness. Easter is not to forget about Lent. Easter is not somehow or other to plaster all the world's darkness with joy and light, whistling a happy tune to make ourselves believe that it is other than it is. I don't need a miracle. I need Jesus - the way he was, the way he lived. I need to remember him. I need to remember him. Last evening in our Easter Eve Vesper Service, I experienced communion as powerfully as I have ever experienced it. It has for a decade been a wonderful © Grand Valley State University �The Impossible Possibility Richard A. Rhem Page 4   Easter celebration to come to this table, to take bread and cup, to say, "The Lord is risen. The body of Christ." But, I come to this Easter and realize the celebration of the Lord's Supper is the most critical thing we can do on Easter because it is remembering Jesus. It is remembering the way he was. It is remembering the life he lived. It is remembering him, the words he spoke, the demeanor of his life. To remember there was God. To remember that is the life, that is the way, that is the truth. Of course, no one will ever come to God apart from that one, apart from that way of being, for the God reflected in the fact of Jesus is not the God of almighty power who snaps his finger and rolls a stone away. That God is the vulnerable God, the crucified God, that God is the God of persuasive love who stands by in our own world reeling on its way with all of the tragedy and all of the bloodshed and all of the violence and all the war, waiting, waiting, waiting and Jesus, that one human being, not only human being, but one human being representative of what all human beings would be to fulfill the intention of God. That Jesus, that human being, that divine intention in flesh, that is the only hope of the world, and therefore, we come to this table. Last night in the dramatic presentation, after the drama of the cross and the empty tomb, Jesus came, and he had a cup and he had bread. Peter and John came and knelt here and two of the women knelt here and he said to them, "Do you remember the way I lived?" They said, "We remember, Lord." He said, "Do you remember the words I spoke?" They said, "We remember." And he said to them, "Do you remember the last night when I took bread and cup?" And they remembered. Then he took the bread and the cup and he gave it to them and he said, "Whenever you see those who are excluded, embraced, remember me. Whenever you see one speak truth to power, remember me. Whenever you feel compassion flow within you, remember me. Whenever you see the possibility for hope for a new world, remember me." And each time they said, "We remember. We remember. We remember.” You see, I don't need an empty tomb. I don't need a corpse coming out of a grave. I need to remember. I need to remember that impossible possibility, for there has appeared that one who is the incarnation of the divine intention from all eternity and it has appeared here and it lives with us still and beckons to us still, the God of vulnerability beckoning us with the lure of love, to remember and to be as he was in this world. © Grand Valley State University �The Impossible Possibility Richard A. Rhem Page 5   Oh, I know this old world reels on its way and you may say it's hopeless, and sometimes I feel it is hopeless, and I have gone through this Lenten season with a heavy heart full of despair, I have to confess it to you. I didn't even really want Easter to come. But, then I remember old Abraham. What do you think he thought when God said, "Leave your home and family and go to a place that I will show you and I will make you a father of many nations. Your seed will be like the stars in the heaven and the sands of the sea." And Abraham, an old man with an old wife, but that is not all. Genesis 11:30, one of the most significant and poignant statements in all of the Bible, tells us Sarah was barren. You see, when God would do a new thing, when God would create a new people in order to create a new world, God begins in human barrenness, because we have to do here not with human possibility, but with the eternal God whose divine intention has found flesh, for, Abraham and Sarah had a son, who had a son, who had sons from whom came a people from which people came Jesus. Jesus is the only hope of the world. Jesus is the way and the truth and the life. There is no other possibility. The old world goes on its way and we still go on that way. We still make war in order to find peace. And all the time, God is crucified and Jesus pleads with us, "Remember. Remember. Remember me." Come to this table. Remember Jesus. That is an Easter celebration. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Easter Sunday Scripture Text Luke 1:37, Romans 4:18 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030420 Date A point or period of time associated with an event in the lifecycle of the resource 2003-04-20 Title A name given to the resource The Impossible Possibility Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on April 20, 2003 entitled "The Impossible Possibility", on the occasion of Easter Sunday, at Christ Community Church, Spring Lake, MI. Scripture references: Luke 1:37, Romans 4:18. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Transformation Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/b6f20315306bc4d857b283610c14c4be.mp3 bfee391c72ba82c471de40e6f70a9d27 https://digitalcollections.library.gvsu.edu/files/original/2de542fa4199b6fc0ccd04497d3a0ff6.pdf 6730dae388345ad60706587564312394 PDF Text Text Living With Intentionality Confirmation Sunday Psalm 16:7-11; Luke 12:41-48 Richard A. Rhem Christ Community Church Spring Lake, Michigan Eastertide III, May 4, 2003 Transcription of the spoken sermon On this day, or as I contemplate this day I always think about these young people and some word to say to them and, hopefully, a word to them which is not without significance to the whole congregation. I want to say how impressed I always am on this day with our young people. They are wonderful kids. Well, they should be, they are yours, of course. Young people, I am going to speak to you and then the other folks can listen in. What I really want to say to you is the consequence of what was happening some weeks ago when I was thinking about what the theme and text would be and my mind was filled with images of war and destruction and devastation, and the suffering and even the sight of liberation, tearing down statues and thinking about people who perhaps for the first time could open their mouth and speak their mind without fear of death. I was thinking about how much of the world consists of people who are living with suffering, tragedy. And then I am thinking about you and I am thinking you are the lucky ones. You know that? You're the lucky ones. When I say that, I have to confess to you that I always use the word luck with a bad conscience, as I have confessed here before, because my father wouldn't let me use the word luck because you just weren't lucky. There was a divine providence and God had one’s life pretty much written out, and so luck was not a word around our dinner table, and I admit luck is really not a word for a sermon, for a pulpit, for a church, for a Christian congregation. But then, I have never been tied by what is proper. You are the lucky ones. We're all the lucky ones. I was delighted to find in Psalm 16 that in verses 5 and 6 the Psalmist speaks about God being his portion and he says, "You hold my lot and the boundary lines have fallen to me in pleasant places." Do you know what that is about? That reference goes back to when Israel entered the Promised Land and conquered the land and the Canaanites were there. It was one of the early instances of ethnic cleansing. When they got into the land, there were the twelve tribes and a couple of them stayed on the east side of Jordan, but the rest came in and they had to © Grand Valley State University   �Living With Intentionality Richard A. Rhem Page 2   divide up the land, and how do you divide the land? Well, at one point Joshua got disturbed with them because they weren't getting on with the work and so he called them together and had a couple representatives from each tribe and do you know what they did in order to determine who was going to go where? They cast lots. Do you know what that means? They held a lottery. They rolled dice, in other words. Now, to be sure, they prayed before they rolled the dice, which I would highly recommend if you go to Las Vegas. This was a common practice. To be sure, they believed that in the casting of the lots that God's will was going to be executed. There is a verse in Proverbs, "Man throws the dice, but God makes the spots turn up." Of course, that is the whole thing about life, isn't it? Is it all prescribed? Is there a God up there who is playing chess with us, or are we lucky? In any case, you are the lucky ones. I was awfully glad I could use that biblical reference to the distribution of land through the casting of lots because that was a practice in ancient society. What it kept somebody from doing, some great skillful, powerful entrepreneur, was it kept someone from building an empire because, from time to time, in these agrarian societies in ancient times, they would gather the community together and they would cast lots so that you got that portion this time, you got that portion next time. What it did was create a kind of equality. It leveled everybody from time to time and gave everyone a fair shake. So, this really was a practice, and to be sure, there was a conviction to that in the biblical understanding of things, that this was the way in which the will of God was determined. Well, that is a conception of God's involvement in our lives which is a little different than the one that I have but, nonetheless, that is what was happening. In any case, when that was over, you could say, "I'm one of the lucky ones." And when you say, "I'm one of the lucky ones," the thing that it does is it acknowledges a certain randomness about life, and everything we know about the universe today, our cosmologists, our scientists tell us that what has actually evolved and emerged in our universe, in our global reality, in our human story has an element of randomness about it. There could have been trajectories off in a thousand or a million different ways and, however it happened, here we are now and to say "You're the lucky ones," at least what it does is say everything that I have is not a consequence of my specialness. Sometimes religious communities think of themselves as special and then that can lead to an attitude of selfrighteousness, although it is always clothed in a real humility. But, you know, if God is playing chess with people and if I am special, and God has really favored me, how do I explain all of those whose lives are filled with tragedy? So, I like to get off that and just say "Wow! Wow! I'm one of the lucky ones." Because which one of you young people this morning chose to be born? Which one of you chose your parents? Who of us chose where to be born, when to be born? When you think about it, you must have to sit down and be amazed, and then when you think about all we have, the blessings of our lives? That's why I keep saying until everybody gets tired of hearing it, all is grace, because grace means gift. It means © Grand Valley State University �Living With Intentionality Richard A. Rhem Page 3   it is simply bestowed on us. Here we are, and I want to say to all of us this morning, we're the lucky ones. I don't think anybody would argue with that, so then let me ask a second question, or let me make a second point in the form of a question. Given you are a lucky one, what are you going to do about it? What are you going to do about it? That's why I read the parable about the man who was a big problem because he prospered so much that he couldn't house all of his goods and his crops. It was occasioned by the question somebody asked Jesus, somebody who was unhappy about the way the inheritance was divided. Do you know how many families have had rancor and bitterness and brokenness over inheritance? Jesus said, "Get a life. Get a life! Why would you trouble yourself over how the split came down?" And then he tells the story about this man who prospered so much that he had all of these crops and he didn't know what to do with them all. He said, 'Ah, I know. I'll tear down my barns and I'll build bigger barns." And so he built bigger barns and he talked to himself, he planned by himself. Himself, he himself was the center of all of his concern and he congratulated himself and said, "Ah, now I have it made. Eat, drink and be merry. Relax a little, already." And in the story Jesus says, "A fool. Tonight it's a coronary. It's over." And he implies that while the man gained all of that, he lost his life, his soul, his being. I use that story of Jesus to confront you who are the lucky ones with how you respond to the unimaginable good fortune you have to be born when you were born, where you were born, to whom you were born. What are you going to d o about it? We could put that question to our whole nation and one of the things that concerns me about the way that this nation is being led today is the fact that we who are so wealthy and so powerful, who have just demonstrated to the whole world, if there was any question about it, that there is really nothing we cannot do or accomplish, and when I read the policy statements now in fact being followed, it sounds to me like what we have to do is step it up, increase, according to the blueprint, the military defense budget 15 to 20 billion dollars a year annually, while the education budget gets cut and while the road system and the infrastructure suffers, and old people like me about to retire don't have prescription drug coverage. That really worries me. So, we are dominant and we are preeminent and the thinking today is that what we have to do is work at enhancing our preeminence. Well, it sounds like building bigger barns to me. But, I don't like to think about that too much. It's really an exercise in futility and despair, because I'm just an individual and what can I do? But then I realize I am responsible and I have been blessed. I'm one of the lucky ones. What can I do? And it's up to just a lot of us to do what we can do. I want to hold before you one of my heroes. His name is Albert Schweitzer. I don't know if you are familiar with him or not, but he died around 1960 at the age of 90, and this is out of his autobiography. He was a young man who grew up in a © Grand Valley State University �Living With Intentionality Richard A. Rhem Page 4   parsonage in Germany. His father was a pastor. Albert Schweitzer, before he was 30, became one of the greatest world biblical scholars and theologians. He wrote The Quest of the Historical Jesus, which is still a classic. He was an outstanding scholar. And then he became an accomplished organist. He studied with Widor. He became one of the world-renowned organists; he became one of the greatest scholars of the music of Johann Sebastian Bach. This guy, before he was 30 now. Now listen to this out of his autobiography: Long ago in my student days I had thought about it. It struck me as inconceivable that I should be allowed to lead such a happy life while I saw so many people around me struggling with sorrow and suffering. Even at school I had felt stirred whenever I caught a glimpse of the miserable home surroundings of some of my classmates and compared them with the ideal conditions in which we children of the parsonage at Giinsbach had lived. At the university, enjoying the good fortune of studying and even getting some results in scholarship and the arts, I could not help but think continually of others who were denied the good fortune by their material circumstances or their health. One bright summer morning at Giinsbach during the Whitsentide holidays, (it was 1896, he was 21 years old) as I awoke, the thought came to me that I must not accept this good fortune as a matter of course, but must give something in return. While outside the birds sang, I reflected on this thought and before I had gotten up, I came to the conclusion that, until I was 30,I could consider myself justified in devoting myself to scholarship and the arts. But, after that, I would devote myself directly to serving humanity. I had already tried many times to find the meaning that lay hidden in the saying of Jesus, "Whoever would save his life shall lose it, and whoever shall lose his life for my sake and the gospel shall save it." Now I had found the answer. I could now add outward to inward happiness. He was 21 when he came to that resolution. He did continue his organ work and his theological research until he was 30, and then he started medical school, and he continued his other work while he was studying medicine and eventually he became a physician, and you know the story probably, he went to Africa. The rest of his life was given to the Congo building a hospital at Lambarene and serving the African people, for the rest of his life. His parents, his university professors, his colleagues, his associates, his friends said, "Stupid! Why would you waste your life that way? Look at your education, look at your gjftedness, look at your mind, look at what you can do in the world! Why would you go into the middle of Africa?" But, he was undeterred and he did it. He has probably received every award and honor that could be bestowed on a human being in consequence and his life © Grand Valley State University �Living With Intentionality Richard A. Rhem Page 5   continues to be a beacon light. Of course, he didn't come on it accidentally. As I said, his book, The Quest of the Historical Jesus, is still a classic. He was convinced. He was fascinated, captivated, totally saturated with Jesus, and he changed his world. Not globally, but impacted it in such a way that we are still talking about it here, as we are still thinking about Jesus 2000 years later, because we are going to come to this table and the bread will be broken and the wine will be poured out, because we will remember that the cost of Jesus' way was his violent death. And I invite you, the lucky ones, to come and take that bread and that cup, not so you can have your sins forgiven, and go to heaven, but so you can live the way of Jesus here and now, because taking the bread and the cup is an act of solidarity. It is the raising of a banner. It is the flying of a flag. That is what this is about this morning. It is a rite of Christian identity. You get your own candle. You have to go your own way now. Let me suggest Jesus, who will ask of you everything and in consequence, give you life. References: Albert Schweitzer. Out of My Life and Thought: An Autobiography. Henry Holt and Company, Inc., 1933. © 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 Confirmation Sunday, Eastertide III Scripture Text Psalm 16:7-11, Luke 12:41-48 Location The location of the interview Christ Community Church, Spring Lake, MI References Albert Schweitzer. Out of My Life and Thought: An Autobiography. Henry Holt & Co., Inc., 1933. 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-0-20030504 Date A point or period of time associated with an event in the lifecycle of the resource 2003-05-04 Title A name given to the resource Living With Intentionality 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 May 4, 2003 entitled "Living With Intentionality", on the occasion of Confirmation Sunday, Eastertide III, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 16:7-11, Luke 12:41-48. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Awareness Global Community Intentionality https://digitalcollections.library.gvsu.edu/files/original/86da07c2cbbd262b72e5630074f8d960.mp3 83edbe89920fb9b4f2dd0ac414261848 https://digitalcollections.library.gvsu.edu/files/original/257086eb072ade8db779523badb4f859.pdf 3fae04cfe61e98eb3180d9c688476948 PDF Text Text The Greatest of These is… Mothers’ Day, The Festival of the Christian Home I Corinthians 13; Luke 24:13-16, 28-35 Richard A. Rhem Christ Community Church Spring Lake, Michigan May 11, 2003 Transcription of the spoken sermon If you know anything about the Bible at all, you probably know at least the 23rd Psalm and I Corinthians 13, and I Corinthians 13, Paul's hymn of love, would seem to be an appropriate passage on which to preach on Mothers' Day. This is Mothers' Day and in this community we honor our mothers and also on this particular Sunday focus on the family and its importance for not only our individual lives, our corporate lives, but far beyond that for, what is more fundamental than the family, that basic social unit where we experience our formation, where we are shaped for good or for ill for the rest of our days? So, on this Mothers' Day once again, I invite you to think with me about the family and the interpersonal relationships and those bonds of love and grace that bind us together in the family. I entitled the sermon "The Greatest of These Is..." You probably thought I just got tired of writing. And you finished the title, I am sure. Obviously, the title is "The Greatest of These Is Love." But, not really, because I wanted to shake you out of your assumptions and your presumptions, to grab you by the nape of the neck, wake you out of your lethargy and suggest to you that St. Paul might not have been right. Maybe the greatest of these is something other than love. I have an idea, but I'll make you wait for it. It is not that I really want to argue with Paul because who can argue with love? I admit I am going to use Paul this morning not exactly as Paul was meaning to communicate in this writing, and yet I don't think I am going to use what he had to say. To be honest with Paul, he was dealing with a concrete congregation and a concrete problem that was going on at that time. This letter to the church at Corinth dealt with some things that were happening and this hymn of love is Paul's beautiful suggestion and model that is held up to a congregation that had a lot of spiritual gifts and a lot of things going on, but was filled with tension and strife because all of those spiritual gifts were being exercised with selfaggrandizement and with pride, and Paul had to say to the Corinthian congregation, "Look, the church is like the body of Christ and the body has a lot of different parts, a lot of different members, and all parts are necessary for the © Grand Valley State University   �The Greatest of These Is… Richard A. Rhem Page 2   right functioning of the whole, so an eye cannot look down on a thumb or the ear on the big toe. We need every part in order that the whole may be furnished, and there is no place for superiority, there is no place for the denigration of someone else in the body of Christ." If you go to the last verse in the 12th chapter, he says, "But, let me show you a better way." And then if you go to the first verse of the 14th chapter, he says, "Pursue love." Then he goes on and talks again about the gifts. So, chapter 13 is really in the midst of that discussion sandwiched between his appeal to the congregation to exercise their respective gifts with humility and grace and his conclusion at the end of that discussion that all things might be done decently and in order in the body of Christ. In the meantime, in the midst of it, we have this beautiful hymn of love, and even reading it this morning once again, really to read it is enough. Just to read it and to hear it, one would hardly need a sermon, but, of course, you will get one anyway. I Corinthians 13, the hymn of love which concludes with Paul's claim, "The greatest of these is love. My sermon, "The Greatest of These Is ..." Is there anything that might be put in place of love in that title on this Mothers' Day as we think about families in the context of our present world? Is there any other virtue that we might substitute for love? Well, I would say only if we are Englishspeaking people who have to use love for the word that Paul used. Now, again if you have hung around preachers very long or gone to church very often, you know that at some point or other, every six or eight weeks, a preacher has to remind you that he or she has studied the original language and give you a little Greek lesson. But, this Greek lesson is really important this morning because the English word love is translated by three different words in the New Testament and actually the Greek language has four words for love, the act of making love or sexual love is epithemia, but that is not one I want to deal with. More commonly you know of the word filia, which is the love of friendship, a love that has mutuality about it. The city of Philadelphia is the city of brotherly love, literally from the Greek language. And then there is the Greek word eros and the Greek word eros may remind you in English of erotic, but that is too bad. Eros in the Greek meaning has gotten a bad rap because we so quickly identity it with the word erotic and really the erotic dimension is a declension of eros in its original meaning. Eros in the Greek language meant that being drawn, that attraction to that which is attractive, that love of that which is lovely, that which draws me, that which lures me on, and it is a wonderful thing. It is that which marks our humanity. We are drawn to that which is true and which is good and which is beautiful, and that is all very positive. Eros in the Greek sense is that quest for fulfillment, that quest for completion. It is that quest for union and communion. So, it has a very positive meaning in the Greek language. We translate it love, but we really could better translate it that desire for union and fulfillment, the yearning for God is an erotic quest, understood correctly in the Greek language. The desire for oneness © Grand Valley State University �The Greatest of These Is… Richard A. Rhem Page 3   with all of reality has at its base that word eros in the Greek language, so it is a very positive conception. The word sex in the Latin is secare, and that means to cut or to divide, and in ancient wisdom, those who thought deeply about these things said the human being is cut and is divided and there is within, intrinsic, endemic, indeed human, that longing for reunion, for communion, and so that is in the Greek language the idea of eros. But, the word that Paul uses in I Corinthians 13 is agape, and agape is love that accords love and value to the other. It is the recognition of the dignity and value of the other. When I was learning my Greek and studying theology, I had a misconception of agape. Now, it is probably the most common of the Greek words. To get that one wrong was to be wrong right at the center of things, and of course, I was. I understood agape initially as the love of a lover for that which is unlovely. It is a love that flows out of the lover unmotivated, unelicited, and of course, that is the love of God. It is the love of God for dirty rotters like us. While we were yet sinners, God loved us. We have that written so deeply within us, that the love of God for us is so amazing because we are nothing. I was saying to Bob that, for some reason in the shower this morning, I was singing "Jesus Loves Me, this I know, for the Bible tells me so." And then I went on to that verse, "Jesus loves me, Heaven's gates will open wide, he will wipe away my sin and let his little child go in." And I thought, "Dear God, from a child I'm warped." A child, a little sinner that has to sing about Jesus opening the gates wide for this little child who is a sinner. What an awful thing we have done to children. I am surprised I've made it this long. My conception of agape was the love of God for that which is totally unlovely, worthless. That is the amazing grace of God and I realize what I was doing, and I only reflected what the church has done forever and that is to exalt the love of God at the expense of God's creature. We were at the Jewish Temple one Friday night for a Sabbath service, and Krister Stendahl, that great New Testament scholar who preached here that same weekend, was talking about agape in a sense in which I had never understood agape. It was agape which sees, recognizes and acknowledges value in another, and I raised my hand in the discussion and said, "Krister, that's not how I understand agape. Agape loves what is worthless. That's the way I have been taught." He said, "You have been taught wrong." Well, who was I to argue with Krister Stendahl? To be sure, I was taught wrong. The love of God that flows out of God is not a love that embraces that which is unlovely, worthless. The love of God dignifies us, recognizes the value, calls us to be all that we can be so that agape is a love, to be sure, different than eros. I see you, I am so attracted to you, there is something lovely and beautiful about you, or maybe it is a sunset or a starry sky, or maybe it's a pizza or a martini, but that which is really wonderful I am drawn to. That is eros. © Grand Valley State University �The Greatest of These Is… Richard A. Rhem Page 4   But, agape is serious; that is the love that recognizes value and values by the expression of love. Eros has a kind of mutuality about it, a mutual attractiveness. With agape, the lover dignifies the other because the lover sees in the other that which is of worth and of value. And so, the greatest of these is... If you go with the Greek, I'll grant you the greatest of these is agape. But, the English language being so unable to convey that, how about if we said the greatest of these is respect? What if perhaps our highest calling in our interpersonal relationships and our human family relationships and in our global relationships, what if the highest value or virtue were respect in the sense of that loving, positive regard for the other that sees in the other that which is of worth and value? For, what is the human but the embodiment of the divine? What is incarnation? What do we say at Christmas - the word became flesh, the word became human, the divine intention was realized in the human. And, of course, as I have said over and over again, we isolate that and say it was a Jesus period, put Jesus over there and all the rest of us over here, but as a matter of fact, Jesus was the paradigm, was the model. What was recognized in Jesus is what is true and that is that the human is the embodiment of that mystery of being, that infinite who comes to expression, that becomes concretized in the cosmic drama and consciously in the human being, and therefore, when I look at you, I should see in you the sacred and the divine, and it will totally determine the manner in which I relate to you. The greatest of these is agape. The greatest of these is respect. The greatest of these is to be able to see in the other the image of God, and I wonder if that is not what is most important in our families and in our world - to be able to recognize the sacred in the other? When Charles Kimball was here a couple of weeks ago, on Saturday morning in his lecture, he was relating an incident that had happened to him shortly before. On the day when the bombs began to fall in Baghdad, he took his car for servicing at a dealership and he was sitting there waiting and some of the employees came into the showroom and they were sort of bumping each other and congratulating each other and saying, "I guess old Saddam knows who was boss now," and so forth, in a kind of male, macho way, and Charles began to speak and then he was quiet and waited for a few minutes. And then he said to them, "Would you feel that way if you were a parent crouching in an apartment huddled with your children, worrying about whether or not a bomb might fall?" And when he told us that, and this is why I am telling you now, he choked up and when a speaker chokes up, ten seconds is like an eternity. He felt it so deeply, and I think in a moment we all did when we recognized that agape, that kind of love disallows the demonizing of the enemy, the dehumanizing of the other. As I was studying for this day, I looked at what Jesus said in Matthew 5:44 - Love your enemies. Agape your enemies. I thought to myself, "Love your enemies! That's ridiculous. If love is like we have love in English where love covers © Grand Valley State University �The Greatest of These Is… Richard A. Rhem Page 5   everything like loving pizza and loving my friends and loving my family and loving God, if that is what loving my enemies is, forget it! I don't love my enemy that way. I don't feel any kind of emotional attachment, any kind of affection. What do you mean, Jesus? What kind of an impossible ethic is that? I might as well just scrap it." But, Jesus said, Agape, love your enemies. Could we understand it better if we had a better English word, if we could say have respect for your enemies? Recognize the sacred and the divine in your enemy? That little paragraph in the Sermon on the Mount ends with Jesus saying, "Be ye therefore perfect as your father in heaven is perfect." (King James Version) But, what is perfect in Greek? It is telios. What is telios? Telios is mature or complete. Be a mature human being. Respect your enemy. We are told that when Gandhi was assassinated, he bowed to his assassin acknowledging the divinity in his enemy. Of course, Gandhi had his rich Hindu tradition, but he hung around a bit with Jesus, as well, who on the cross said, "Father, forgive them, for they don't know what they are doing. But they are still human. They still bear your image. They still call forth from me respect. I'm not ready to hang out with them, hug them, but to respect them." It seems to me that this is maybe the greatest of these. I'll go with love if it is agape, but I don't think you're going to go around the rest of your life remembering the Greek word. So, how about if we just say the greatest of these is respect? How far would respect go? Wouldn't it go a long way? And in our world today which is a global society, that's not just pulpit talk. You want to talk about SARS? You want to talk about the interconnection of world economy? We are bound up in the bundle of life. It is a global society. We have moved out of the swamps and out of the mud; we have moved through all those stages of development; we have moved finally to human consciousness, human awareness. We have moved into clans and tribes, and tribalism could have been brutal and fierce, but it wasn't too bad because it was so localized and who could do anything anyway? And then, of course, the tribes became nations and nationalism became the great sin. Nations could get more serious. They could create a lot of havoc, a lot of devastation, a lot of death. But, today it is a global society and we are one, whether we like it or not. Therefore, it would seem high time that we become mature as God is mature, and that we acknowledge that being still so held back by our survival instincts and jungle instincts, yet in this old world of ours today there will be those moments when that which is evil and wrong is so obvious that it needs to be struck down. What we need to see even more fundamentally is that war is a primitive solution and with the technology we have today, the potential we have today, we can end the whole story, unless we become mature as God is mature, and learn to love our enemy, not like him or her, not feel any affection, no emotional attachment, disgust, recognizing, calling a spade a spade, but knowing that this whole human © Grand Valley State University �The Greatest of These Is… Richard A. Rhem Page 6   story is too precious to let us go off with our swaggering macho ways, with our triumphalism, with our nationalisms. Maybe into the future at some point we will mature enough and we will find the solution which would probably be to elect a Mother President. © 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 Mothers' Day, Eastertide IV Scripture Text I Corinthians 13 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-0-20030511 Date A point or period of time associated with an event in the lifecycle of the resource 2003-05-11 Title A name given to the resource And the Greatest of These is... 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 May 11, 2003 entitled "And the Greatest of These is...", on the occasion of Mothers' Day, Eastertide IV, at Christ Community Church, Spring Lake, MI. Scripture references: I Corinthians 13. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Love as seeing the sacred in others Mothers' Day https://digitalcollections.library.gvsu.edu/files/original/9758c09d656702679b064609e2f35bae.pdf ca50da4cbbcab2a29f1d33bfb3d21642 PDF Text Text What is Worth Dying For? Memorial Day Weekend Micah 4:1-5, Philippians 2:1-11, Luke 24:50-53 Richard A. Rhem Christ Community Church Spring Lake, Michigan May 25, 2003 Transcription of the spoken sermon Memorial Day is a wonderful way for a nation to take time to remember, to take time to remember that we stand on the shoulders of generations that have gone before us, to remember that the wonderful heritage into which we have entered is the consequence of the vision and values of those generations who have envisioned and lived and sacrificed in order that we might have the privilege of living in the kind of environment, the kind of ambience that we have come to take for granted. It is a good time for us to pause and to remember, in order that we might once again become truly grateful, mindful, and humble, and that we might offer ourselves, dedicating our lives, in turn, for the continued visioning and valuing that will allow the generations yet unborn to know the grace that we have known. So, it is good for us on Memorial Day to be led to the cemetery, to remember those who have birthed us, those who have died for us, those who have caught the vision and dedicated their all, living by that which is noblest and highest. It is a good day. It is a good day to remember, to be humble, and to give thanks, lest we congratulate ourselves that somehow or other our cleverness or our ingenuity or our wisdom or our hard work have gotten us all of this grace in which we stand, lest we become proud and feel somehow or other that we are special and that perhaps we have earned the grace in which we live. So, it is a good time to remember. And then, it is a good time to ask ourselves, “What will we do with all we have received? Will we exploit it for our own self-indulgence? Or will we, in turn, dedicate our lives, in the light of such grace, that not only our children and our children’s children, but all the children of earth might come to know the freedom that we have, the freedom to pursue our vision and live by our values in peace?” That is the question for the morning. I want to set before you two biblical images: The first is the elevation of Mt. Zion. That is a theme which you can find here and there in the Hebrew scriptures, that elevation of Mt. Zion. Jerusalem is built on a hill, of course, and in the prophetic © Grand Valley State University   �What is Worth Dying For? Richard A. Rhem Page 2   condemnation at the end of the third chapter of Micah, because of the corruption of the leadership, building Zion on blood, having no concern for justice and compassion, the prophet says this city will be plowed and Jerusalem will be a wooded hill. But then, because the prophets, although they were so blistering in their condemnation of that which was wrong, were also people of hope who left their people with a vision, the fourth chapter of Micah begins with that vision of the elevation of the holy hill of God, the elevation of Mt. Zion, and the prophet says that as the city is elevated on a hill, all of the nations and all of the people will flow to it, and they will flow to it because they will say, “Let us find there the word of God. Let us be instructed in the Torah.” The Torah is that wonderful word which defines the first part of the Hebrew scriptures. We sometimes translate it Law, but it is so much more than law; it is a way of life. Torah was a way of life. In Deuteronomy, Moses was cited as saying to Israel as he is about to depart, “I set before you life and death. Choose life.” Torah was the way of life, and so the vision of the prophet is that all of the peoples and all of the nations will flow to Jerusalem and there they will be instructed and God will arbitrate between their disputes and will help them to settle their problems and difficulties, and then they will go home, having been instructed in the way of life. What will be the consequences of that? They will be able to beat their swords into plowshares and their spears into pruning hooks, and they will sit everyone under his own vine and his own fig tree, and no one will make them afraid. What a picture. And it is the elevation of that holy mountain. It is the concrete living out of that way of life that is so magnetic that it attracts the people to come and to learn the secret. There is no imposing of some kind of uniformity. There is no imposing of a vision, be it ever so noble, because the imposition of a vision demands coercion and finally the tyranny of the vision. There is no religious empire here. There is no longer a struggle for power, but rather, the nations come and learn and go their respective ways, and they live in peace. The prophet says all of the peoples will live according to the word of their God and we will live according to the word of Yahweh. No homogenized state of things. No boring uniformity. But rather, the kind of freedom that enables a people to live according to their vision and their values in peace. One was born out of the womb of Israel one day and he was immersed in that covenant, and he knew the prophets, and he felt the passion of the prophets. Micah had been born in a little village outside of Jerusalem, so he had an eye on what was going on in the capital city. Jesus from the north country knew that finally it was to Jerusalem that he must turn his face, for he had a word to speak, a word of truth to power. And his concern was very much the concern of Micah. If I had taken you to chapter six and verse eight, those familiar words of Micah what was this vision? What were these values? What was the Torah, this way of life, that was the best and the noblest of the tradition of Israel? God says, “I have told you what you must do. Do justice, love kindness, act justly, love © Grand Valley State University �What is Worth Dying For? Richard A. Rhem Page 3   compassionately, walk humbly with God,” recognizing, that is, that no matter who you are, how great you are, finally you stand under the aegis of that eternal mystery, the source of all being. Jesus imbued with that same vision, came to Jerusalem, and they crucified him. They tried to kill his truth, but he had embodied the divine intention, and those who were closest to him believed that this was God’s anointed. They believed that this was God’s Messiah, this was the promised one. They looked at him, they experienced him, they heard his teaching, they saw his action and they said, “That’s it. There is the embodiment of the divine intention that is the finest expression of that whole covenant that has brought us to this point.” He was crucified and they were devastated, but before long, strange as it was, they said, “You know, he’s not dead. He’s alive.” One soon had a vision and another one had a vision and they were encountered. Paul had an encounter last of all, that heavenly vision, and so Paul gave expression to what has become the expression of the faith of the Church, for he said, dealing with that Philippian congregation trying to get them to get along and have a good spirit with one another, he used the example of Jesus, Jesus who was humiliated and whom God exalted. God exalted him, he said, giving him a name that is above every name, that at the name of Jesus every knee should bow and every tongue confess. And that, of course, is the church’s affirmation of the ascension of Jesus, the affirmation that Jesus, who embodied the divine intention, who was crucified, could not finally be crucified, could not finally be killed. That for which he stood, that which he embodied could not die. This Jesus who was crucified must surely be in the presence of God. And so, they lived in the confident expectation, that hope, that God would do some mighty act, that this one would come. Now, don’t get all worried about Jesus’ space travels, the ascension, his floating up into the clouds. Don’t let that bother you. Carl Sagan, the astronomer now deceased, quipped that if Jesus, 2000 years ago had left on his way out of the universe, he’d still be on the way. Well, that’s not the point, of course. The point is that they knew that Jesus was the embodiment of God in the midst of the human scene, and that which he embodied was alive, and that embodiment in the presence of God was the elevation of all that was noble and good and true, the finest and highest expression of everything that that people of Israel had hoped or dreamed of. Two biblical images. I connect them because of the elevation theme. But, as a matter of fact, what the prophet was saying was, “Look, this way of life, this word of God, this matter of justice and compassion and humility, when that is lived out, that will be so magnetic and so attractive, it will draw, it will lure to itself. There is no need to impose it. It will, as it were, sell itself. If you can concretely embody it, the world will take note of it.” Those, likewise, who had lived with Jesus knew that that’s it. That’s the highest expression of the human possibility, and he is exalted, he is lifted up. And again, one day every knee will bow and every tongue confess, because that is the ultimate, that is the last word. © Grand Valley State University �What is Worth Dying For? Richard A. Rhem Page 4   Two images, a vision and value, that when in freedom chosen, would enable the world to be at peace. This past week Nancy and I sat with our financial adviser. He comes twice a year, usually timing his visits just after the stock market had rallied. But, this time he came and, of course, the nation had just gone on orange alert, and when you deal with the stock market, the bond market, you know that wild card sends everything spinning out of control. Who can say, who can predict, who can guide, who can counsel? He threw up his hands. I felt sorry for him. And Nancy was getting really panicky, and I said, “Honey, don’t worry. There are a lot of churches in the area that are going to want me to preach for them on occasion.” But then, after Michael had talked about the volatility of everything and the uncertainty of everything and the unpredictability of everything, and Nancy was deep down in her chair, he said, “You know what really makes me afraid? I’m afraid for my twoyear-old granddaughter. I wonder what kind of a world she is going to live in,” and I thought to myself, isn’t it ironic? Here we are the world’s lone superpower and we’re afraid. We celebrate a Memorial Day weekend under high alert and there is an anxiety and an uncertainty, and I wondered, must we not be doing something wrong, or is there not an alternative way to be? Someone gave me a copy of a commencement address. This is the time of commencement addresses. This one just happened to be an address of forty years ago. Do you remember forty years ago? Some of you do. The world had come out of the Second World War; we were in the midst of the Cold War; we were afraid to death of the Communists; we were in lock with the Soviet Union in that impasse of terror, with our mutual nuclear arms aimed at each other with the possibility of total annihilation. Forty years ago. At that time there was fear all around, as well. And so, this commencement address suggested what was really important. These are just some excerpts, but it will give you the flavor. The speaker says, I have therefore, chosen this time and this place to discuss a topic on which ignorance often abounds and the truth is too rarely perceived - yet it is the most important topic on earth: world peace. What kind of peace do I mean? What kind of peace do we seek? Not a Pax Americana enforced on the world by American weapons of war. Not the peace of the grave or the security of the slave. I am talking about genuine peace - the kind of peace that makes life on earth worth living - the kind that enables men and nations to grow and to hope and to build a better life for their children - not merely peace for Americans but peace for all men and women - not merely peace in our time but peace for all time. I speak of peace, therefore, as the necessary rational end of rational men. I realize that the pursuit of peace is not as dramatic as the pursuit of war and frequently the words of the pursuer fall on deaf ears. But we have no more urgent task. © Grand Valley State University �What is Worth Dying For? Richard A. Rhem Page 5   No government or social system is so evil that its people must be considered as lacking in virtue. As Americans, we find communism profoundly repugnant as a negation of personal freedom and dignity. But we can still hail the Russian people for their many achievements - in science and space, in economic and industrial growth, in culture and in acts of courage. So, let us not be blind to our differences - but let us also direct attention to our common interests and to means by which those differences can be resolved. And if we cannot end now our differences, at least we can help make the world safe for diversity. For, in the final analysis, our most basic common link is that we all inhabit this planet. We all breathe the same air. We all cherish our children’s future. And we are all mortal. The United States, as the world knows, will never start a war. We do not want a war. We do not now expect a war. This generation of Americans has already had enough - more than enough - of war and hate and oppression. We shall be prepared if others wish it. We shall be alert to try to stop it. But we shall also do our part to build a world of peace where the weak are safe and the strong are just. We are not helpless before that task or hopeless of its success. Confident and unafraid, we labor on - not toward a strategy of annihilation but toward a strategy of peace. John F. Kennedy - Commencement Address, American University, 1963 That was forty years ago; the world lived under a terrible threat, but there was one voice that said at such a time of fear, let us seek peace, the freedom of all peoples to live out their vision and their values in peace. That is a vision and a value I would die for, because anything less is to fail really to live. References: John F. Kennedy. Commencement Address, American University, 1963. © 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 Memorial Day Weekend, Eastertide VI Scripture Text Micah 4:1-5, Philippians 2:1-11, Luke 24:50-53 Location The location of the interview Christ Community Church, Spring Lake, MI References John F. Kennedy. Commencement Address, American University, 1963. 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-0-20030525 Date A point or period of time associated with an event in the lifecycle of the resource 2003-05-25 Title A name given to the resource What Is Worth Dying For? 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 Text Description An account of the resource A sermon given by Richard A. Rhem (Dick) on May 25, 2003 entitled "What Is Worth Dying For?", on the occasion of Memorial Day Weekend, Eastertide VI, at Christ Community Church, Spring Lake, MI. Scripture references: Micah 4:1-5, Philippians 2:1-11, Luke 24:50-53. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Memorial Day The Way of Peace https://digitalcollections.library.gvsu.edu/files/original/b9e6a30f7cec2b841c3d67925f3e3f75.mp3 360e86791a9a0948d003c6ffa64f7bcd https://digitalcollections.library.gvsu.edu/files/original/75c1ef2b404166ce3df698ea4eb1f0c5.pdf 0fd71e6ebe6ead0b89291af4e08f5015 PDF Text Text Touched By Mystery; Tested By Experience Pentecost, the Birthday of the Church Acts 10:34-48, John 4:16-24 Richard A. Rhem Christ Community Church Spring Lake, Michigan June 8, 2003 Transcription of the spoken sermon A few weeks ago, two or three, we had an experience of Pentecost at Christ Community. It was a Ministry Council meeting at which we were meeting some of the folks who were received this morning at the earlier hour and this hour. That is always the favorite time for all of us who are in that capacity because it is a time when we hear the stories of people. Over the years, those have been wonderful evenings. I remember in the 70s when our growth was off the charts that time after time we heard people experience or witness to the grace that they experienced when they came here. Some of us who have been around a long time look at each other on occasion, when we have such an experience, and say, "Well, it's still happening." About three weeks ago on a Monday night, it was that kind of a meeting. We heard wonderful stories. When that happens, I wish you could all be in the balcony listening in and experiencing that, because it really is an affirmation and a tribute to you as a people who embody the grace that is experienced by those who come in. I thought to myself that I could at least give you a taste, and so I have asked Cindy, whom we just received into this community in kind of an official way, to come up here. She has been hanging around for a long time, in classes, in worship, and I know you have seen Cindy, but I have asked her to share a bit of her story with you. Last week Sunday in this very spot we gave congratulations to our graduates, and Dick turned to me and said, "Congratulations, Cindy." I was a bit stunned, looking back at him. And he said, "After all, you have in essence, graduated " All of our journeys involve graduations. Our journeys involve credible rewards and distinct, painful wounding. My journey includes all of that, as well. And yet, it is in all of those experiences that I am here able to speak and able to be accepted into this body. I was raised in the Christian Reformed Church, went to Christian schools, did summer workshops, missions, was a youth group leader, and all of it. As they © Grand Valley State University   �Touched by Mystery; Tested by Experience Richard A. Rhem Page 2   say, I bought it hook, line and sinker. I had many experiences in the church through all those years. In college I married a man who, until the last six months, was a Reformed Church minister, so you would say that I did church really well as a minister's wife. I knew the doctrines, I knew the polity, the politics, I did it all. Along the way from my childhood, I learned one lesson when I was very young and it has stuck with me. If you ask questions that are outside the box, you will be insulted, you will be judged, you will be bruised, and you will be abandoned That lesson has been difficult for me to learn. I have been raised with a heart for justice and love for all people, and it didn't seem to fit what I was hearing in my experience in the church. It got to be the late 80s, and our family moved to a church in Holland There is when the rumblings really began inside myself. I could not seem to understand and accept what I was hearing in my church, what I was hearing from my community, what I was hearing from even family and friends to be my own story. I struggled terribly. My family struggled with me. They did not understand and I confused them. I knew I was upsetting the applecart and I knew I was in a horrible spot. So, now what to do? I desperately kept on searching to find a spot where I would be accepted and cared and loved for all my questions, a spot that could accept openness to all people. So, a friend suggested that I contact Dick, He invited me to a Wednesday night class and we studied John Douglas Hall with a number of you in this room. It was a group that I heard language from that was familiar and unfamiliar. It was a group with Colette and Dick in their leadership that stimulated, activated some things. Also, I could see people were wrestling with the same kinds of problems and difficulties that I had had in my past. It was a group that warmly accepted me, accepted the struggles that I was having as the director of Camp Sunshine in those years. I saw what was going on here in this congregation. And yet, I tried to find a balance between being involved in the church in Holland and trying to follow my heart, too. When I attended a workshop with Marcus Borg, and it was through Marcus Borg 's books and that workshop that I was able to give new language to what I had been feeling in my heart, new language that could frame it in a way that was acceptable, that I could speak of it, that was true to me, and that I felt very honest and good about. It was through this place. There were others in The Center for Religion and Life, other theologians that were also delightful to hear, to learn their walk and watch a congregation such as you be open, accepting to all people, to have dialogue. That is what I was looking for in my life, I was looking for dialogue about the incarnation, about people's walks, about pluralism, all those kinds of things. Yet, I found that it was fear that kept people from doing this, it was fear that kept a congregation from speaking about it, and it was fear and continues to be fear that keeps communities from speaking. But, not this place. This place accepted and © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 3   accepts. This place loves and this place is safe. It is you people who have walked the tough walk, and yet, you are there to affirm, you are there to love, you are there to accept, and I appreciate greatly how you are. I appreciate the thoughtful preaching, mindful conversations, and the absolute acceptance to having no answers. On this day, as a woman and as a mother and as a wife, I am grateful that I have followed my heart. I am grateful that I have been true to myself, and I can honestly say that my family today is happy that I am here. So, follow your heart. Continue your search, and thank you for allowing me to be a part of this congregation, Christ Community Church. Thank you, Cindy. That was one story of eight or nine that we heard that night, and you can understand that there were tears and laughter, and I so wished that you could all be a part of that, because that is what being a community of faith is all about, a religious community, in our case, a Christian community, and on this day of Pentecost, I thought it would be good to share that with you. Pentecost is a day when we recognize in the long tradition of the church, that our lives are touched by mystery. But, then that experience of grace needs to be tested, tested by experience and reason so that the experience of mystery results in a life of wholeness where we feel at home in the universe, where we feel at home in our own skin, where our experience resonates with that which we profess, or in Cindy's better words, where we can follow our heart. If there was. a common theme that evening in all of those stories, it was this - that there was a deep intuition in all of those people who, incidentally, represented a broad spectrum of confessional groups, all coming from rather significant engagement in the church in its institutional form in one faith family or another. The common experience of all of them was that, somewhere along the line in the institutional expression, whether it be defining too narrowly what one must believe, or feeling threat at the expression of an alien thought, or being put off by the diversity that was reflective of the broad spectrum of human experience that was brought to the church, the common thread that evening was that all of these people in one way or another were serious in their quest, were yearning for that touch of mystery which they had known, but which then they so much wanted to bring to expression with a freedom that was reflective of their deepest insights, but always feeling that they were somehow or other hemmed in. And then they came here. Today we had four people received at the 8:30 service, which just goes to show that even early in the morning people can be saved. It was marvelous. At 8:30 we generally are just trying to wake up for this service, but this morning Jim and Nancy Schmidt were there and they came in here last Christmas because their daughter was playing an instrument, so they wandered in to hear their daughter, and they encountered you. For the first time in their lives after a long struggle, as Cindy indicated, and some false starts, they said, "This is what we've been looking for, a community that honors diversity, a community that affirms our questions, © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 4   a community that is not marked by narrow definition and high walls of defensiveness, a community that doesn't claim to have a set of absolutes and in no sense believes it has spoken the last word, but rather is a community of people who take that engagement with the ultimate mystery seriously, who long for a deep and meaningful life in the spirit, but who also are able to think, to raise any question, and to be able to make adjustments in understanding as new knowledge comes to light and more experience is had." That is the kind of community you are, and that is the kind of community that those who have come in this time particularly bore witness to. I cannot do it as eloquently as Cindy did it, but as you sensed not only in her careful articulation, but the passion with which she spoke, that is Christ Community at its best. As I was thinking about that, I was thinking about Peter's story and his encounter with Cornelius. It has so much good humor in it. He has a vision and then the knock on the door, and he is beckoned to come to the house of Cornelius who is a Roman centurion and therefore a Gentile, and with the epitome of social grace and civility, he looks at his host across the threshold and says, "You know, I'm not really supposed to be here. I'm not supposed to hang out with people like you. But, somehow or other, God has told me that I shouldn't consider anybody profane or unclean." The word profane is very interesting. Profane comes from the root that means outside the temple, and so what Peter was really saying in this account of Luke is that God is trying to get through to me, to teach me that I shouldn't say of anybody, "They are outside the temple," or outside the compass of the grace or love of God. So, he comes in and says, scratching his head again, "By George, I guess God is no respecter of persons; God shows no partiality, but apparently, in every nation those who fear God and do God's will are accepted by God." Well, by God, that's quite an insight. Everything that Peter had been traditioned to believe and act upon to that point in his life was now being challenged by the concrete experience that he was having, which he believed was at the beckoning of the Holy Spirit. And so he is in this dilemma. What does he do? Does he honor the tradition which assured him that the God of Israel was God alone, the God of the Creator of heaven and earth? Or, at this point, did he have to expand his vision? Did he have to sense that maybe the barriers that had made this peculiar people, this special people, given them a very strong sense of identity as the purveyors of this marvelous knowledge and understanding of God, did he have to at this point see that those barriers were being taken down and that now there was the universalizing possibility? I never know how I feel about the fact that the Christian Church finally broke with its Jewish mother. I wish there had not had to be a break, because why do we need to birth another world religion? And yet, on the other hand, I know that through the Christian Church the God of Israel has been brought to the nations and we still have the distinctive witness of the Jewish people and the world would © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 5   certainly be a poorer place without the presence of the Jewish people. And so it is in the ongoing story of history, we have this experience that cannot be denied which denies the presuppositions on which our faith structure has been founded. Peter, at that point, if he had any doubt, is given convincing proof, for he begins to tell the story of Jesus, and as he does so, what happens? The Holy Spirit falls on the crowd and he experiences the same thing that happens in the portals of the temple of Jerusalem among his own Jewish brothers and sisters. Now don't get any ideas, I want decorum this morning. I don't want any dancing in the aisles, I don't want too many amens. But, what happened is that the Holy Spirit fell on the crowd and they broke loose. There was this ecstatic experience. There was this experience of God, this ultimate mystery breaks through and touches concretely the lives of people who cannot contain themselves, and Peter says, "Wow! That's the same thing that happened to us." Thank God at that point that Peter was able to yield to the movement of the spirit of God. If you go on into chapter eleven, the first couple of verses, you will find that the General Synod of the..., no I mean the Jewish leaders gathered and they were put off and they criticized Peter. Peter said, "All I can do is tell you my story." And then thank God, because there is salvation even for the Church, they delighted in the fact that obviously God was doing something now on a global dimension. Peter's theology was inductive theology and inductive theology is good theology. Its opposite is deductive theology. Deductive theology is when you know the answer before you encounter the question. You have a kind of a propositional truth that has to be absolutely true, and then you take that propositional truth that has to be true and you go to concrete experience, and you force your concrete experience into conformity with that dogmatic statement, that absolute. Deductive theology is a well thought out system that acts as a template that you impress on human experience, so that because of that template of dogmatic system, you can now know what is possible in terms of real human experience. That is the way the Church always tends because, once we get it put together, we really don't like it messed up again. But, as a matter of fact, if we would be true to what we see in the pattern of the Book of Acts, there was inductive theology. There was experience that tested the faith structure, and the experience altered, modified the faith structure, so that the faith structure was never absolutely stated. It was always in process; it was always tentative; it was always provisional, and tomorrow another experience causes me to "tweak" that understanding, so that there is this constant openness to new experience. We are dealing with the touch of that ultimate mystery. After all, down deep, don't we want some moment of the experience of that which is ultimate? Of course we do. I speak of mystery, mystery not like something we will solve down the line as we get a little bit smarter, but mystery as that which transcends human capacity to know. But, then that mystery breaks through and I am touched in a thousand different ways, in a hundred different settings, and in those moments when I know I didn't create myself, I am born and I will die, I love another and © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 6   that love relationship will be broken by death, and what does it all mean and where is it all tending and is this all there is? Those are questions for which there is not an easy answer, and to be human is to be in the stream of history, and to be in the stream of history is to be in the position of continuing, ongoing experience. History is open-ended. Our lives are open-ended. The very mark of being human is that there is an open end to it, so, on that open-ended pilgrimage and journey I am constantly experiencing new things. In his mighty dogmatic volumes, Karl Barth wrote in the preface of one after having written probably 6000 pages already, "Some people accuse me of changing. I'm not changing, but the landscape is different." Of course. And so, I don't come to my human experience already knowing. I come to my human experience with a touch of that ultimate mystery. I come into that human experience with my story. And all of that gives me eyes with which I encounter my experience, but my experience, in turn, loops back on my story and enables me to see things that I never saw before. And so, to be human in the stream of history is to have a sense of the ultimate mystery of things and to come to continually new opportunities and experiences and possibilities, so that we honor diversity, we leave no answer closed and final. We affirm the questions, and together we enjoy the journey, and together we support one another in the community of love and care as we live before the ultimate mystery and the questions that are beyond our fathoming. That is the joy of the community of grace, and as I said, if there was one thing that marked those who have come in this time, it was that relief. I can experience. I can question. I can wonder, and all the time in the deep, deep intuitive sense of being embraced by grace because I am embraced by grace in the body that is the body of grace, the body of Christ which is enlivened by the breath of God, the Spirit of God. When I came back from Florida, I was all excited about having read the first volume of Gary Dorrien's The Making of American Liberal Theology, and as I read that story, the first volume dealing with the 19th century, I was so dumbfounded, because what I read there as the history that had developed in the American experience of the liberal church, I had lived through myself every inch of it, and as I quipped at the time, I wish somebody had told me. It wouldn't have been as tough to get through. But, as Cindy said, getting through is all part of that process. But, when you have really slugged your way through, when you have been swimming through asphalt, when you have sometimes been afraid and sometimes been hurt, then to be immersed in grace, to be set free - Ah! The joy of it. And so, I find it so remarkable. Here we are a community of grace, that is in some measure the consequence of some leadership that I have given theologically, who grew up thinking that liberal was a dirty word. Gary Dorrien's thesis is that what has marked the liberal tradition is the refusal of an external authority, and the insistence that that authority, be it church or liturgy or text, be tested by reason and experience, so that we are not locked into a box but, as our experience grows and our knowledge grows, the faith story © Grand Valley State University �Touched by Mystery; Tested by Experience Richard A. Rhem Page 7   continues to be understood in the light of all that continues to come to light. That is such a freeing, exhilarating experience. That is the liberal tradition. That is the open tradition. That is the gracious tradition. There is nothing to defend, nothing to fear, just the joy of the journey. Touched by the mystery, continually tested by experience and reason. That is the beautiful, simple story of the child of God. Happy Pentecost. References: Gary Dorrien. The Making of American Liberal Theology: Imagining Progressive Religion, 1805-1900, Vol. I. Louisville: Westminster John Knox Press, 2001. © 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 Scripture Text Acts 10:34-48, John 4:16-24 Location The location of the interview Christ Community Church, Spring Lake, MI References Gary Dorrien. The Making of American Liberal Theology: Imagining Progressive Religion, 1805-1900, 2001. 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-0-20030608 Date A point or period of time associated with an event in the lifecycle of the resource 2003-06-08 Title A name given to the resource Touched By Mystery, Tested by Experience Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on June 8, 2003 entitled "Touched By Mystery, Tested by Experience", on the occasion of Pentecost, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 10:34-48, John 4:16-24. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Grace Divine Mystery https://digitalcollections.library.gvsu.edu/files/original/636432dce5fa5cf299a6e1de99c13bdb.mp3 d3aa022217d2fd8eb67964590329da7c https://digitalcollections.library.gvsu.edu/files/original/17f24f5c8e46bfbeb4440dc318e5a6eb.pdf 173a56640f8614d85fc7d85400ce317a PDF Text Text The Dangerous Memory of Jesus Text: I Corinthians 11:23-26 Richard A. Rhem Christ Community Church Spring Lake, Michigan June 29, 2003 Transcription of the spoken sermon Did you recognize the Eucharist liturgy this morning? Well, it may have sounded familiar, but you have not heard such a liturgical expression before because I wrote it for this service. The content is now new; it is what we believe about Jesus in the context of his life and death. However, traditional liturgical forms do not reflect so explicitly what it is we intend to remember here when we come to the Lord’s Table. Forms used here for a long time have not expressed the traditional substitutionary atonement idea. Nonetheless, they have been less than clear about the reason we continue this sacramental practice, which is in order to retrieve the dangerous memory of Jesus. In Paul’s first letter to the Corinthians, the 11th chapter, the lesson that is listed, he quotes the tradition that says to break the bread in remembrance of Jesus and to take the cup in remembrance of Jesus, and we have come for two thousand years as a community in one shape or another around the table with bread and the cup in an act of remembering or retrieving. The liturgy is a conservative restraint on the Church. The liturgy is the most conservative dimension of the Church. One ought not to fuss and tinker with the liturgy like I did. It is not a wise practice. The liturgy keeps us focused on the center. Preachers may be heretics and sermons may be wildly out of line, but as long as the liturgy is intact, not a great deal of harm is done. And there is something to be said for that. There is a positive value in it. John A. T. Robinson, who was the wildly heretical bishop of the Church of England, wrote his book in 1961, Honest to God, was nonetheless imbued with the Anglican Prayer Book, and in the Anglican Communion you can change anything, but don’t mess with the Prayer Book. John A. T. Robinson even defended that, saying that it connects us as a present community with that community that has spanned two thousand years. If you happen to come from the Episcopal Anglican communion or the Roman Catholic communion or high Lutheran communion, then liturgy has been the heart and center, it has been very important, and you know that that is where the weight is laid. I, having not come from those traditions, although I am sorry that I did not, because I have had to learn it all on my own later on, even to develop the Anglican sniff, you know? But, © Grand Valley State University   �Dangerous Memory of Jesus Richard A. Rhem Page 2   if you don’t come from that tradition, as I don’t, then you might be tempted sometimes to call those high liturgical traditions liturgical fundamentalists, if you want to taunt a bit. But, nonetheless, liturgy is important and one ought not to play with it. I rather boldly this morning wrote it the way I hoped it would incite us to remember Jesus. What I have written here you have heard me say over and over again. It is not that the content of it is new; it is just that you never had it in this context. We have not had atonement theology in the liturgy for a long time around here. But, we have used forms that were not as clear about what we were calling people to remember as the liturgy did this morning. I did that on purpose, even though I value the liturgical tradition. Liturgy needs continually to be updated, although there are those who can get picky about it. Every once in a while I am challenged by some liturgical use here, and I am accused of having liturgy which is dissonant with the sermons I preach. In fact, there are those who say that I have only gotten away with what I have gotten away with theologically because the liturgy stayed intact and there was a sense of continuity and a feel that is sort of the same. So, I perhaps signed my death warrant this morning in making the liturgical statement a statement of what has been preached here for a long time - the dangerous memory of Jesus. As I said, people can get picky about it. Language shapes. Language is terribly important, and we have come to see that we have had to change some forms. For example, the “Our Father,” which for some has been an almost irredeemable barrier to communion with God, to some women, for example. Those are battles that are fought in the Church, liturgical battles, language battles, language with hymns. We have gone through all of that. And if one can approach it with some sanity and maturity, then one can go through that and recognize that all liturgy, hymns and prayers are really poetry, that they ought not to be taken literally, and if they are not taken literally, if they are reinterpreted as we receive them as symbolic and as poetic, then we can receive them back with a second naiveté. Nonetheless, language is important and so this morning I attempted to say liturgically what I hope you will receive sacramentally and hear in proclamation, that the dangerous memory of Jesus will have been imbibed in the sacrament and proclaimed in word, and that we will be confronted with that Jesus, not because it was Jesus, but because something came to expression and embodiment in Jesus, and it is Jesus who is that founding vision for the Christian tradition. So, if we would continue in that tradition, then we would be called again and again to retrieve that dangerous memory of Jesus. As I was thinking about that, I thought about those challenges that I have received, and I thought it is perhaps time to explain exactly what I hope you experience when you come to the table. What is the memory of Jesus? © Grand Valley State University �Dangerous Memory of Jesus Richard A. Rhem Page 3   I know the shaping power of liturgy because as a child I came to the Lord’s Supper only four times a year and yet, year after year after year after year those words and phrases and paragraphs were imprinted upon the depths of my being. I still remember the old orthodox, conservative atonement theology of the Lord’s Supper. Being a part of the Reformation tradition, it was a tradition that defined itself over against the Roman Catholic tradition, and the sacrament to be a holistic experience was turned into a didactic experience where we explained with careful definition our theology.” He was forsaken of God that we need never be forsaken. Or, in preparation for the table, after being charged to come with a clean conscious, the paragraph, “These things are not said, dearly beloved, in order to distress the contrite heart of God’s people lest no one could come to this table but those who were without sin...” You see, I can still reel it off. That does deeply imprint, and so I know how important it is that we work together at an understanding of how we come to this table, not that everyone has to come to this table with the same understanding, and not that anyone has to change any understanding that is meaningful and communicates the transcendent. I don’t mind that a bit. But, let us try, at least, to be consistent in our liturgical practice and the proclamation of the theological vision that we have shared together. As I was working on this, I was reading Volume II of Gary Dorrien’s American Liberal Tradition. It is so fascinating to me; I was not reading it for this purpose at all, but serendipitously, there it came. Cited on page 148f, Charles Clayton Morrison, long time editor of The Christian Century, is the one who named that journal the Christian Century at the turn of the 20th century because there was such an optimism about the future of the Christian tradition. The social gospel had come into being a decade or so before that. The social gospel had an understanding of Jesus as a proclaimer of the Kingdom of God, and out of the liberal tradition came this social gospel tradition that wanted to Christianize America. It was full of all kinds of good intentions. It was highly optimistic; it was also naive, but it had a beautiful vision and a passion to Christianize this society. What they understood themselves as doing was to leapfrog over all of the centuries and all of the high Christological doctrine and all of the Church’s structure and liturgical practice and get back to Jesus. They saw Jesus in his historical context, because this was the time when the historical Jesus studies were beginning to become commonly known. What they saw in Jesus was one who proclaimed the Kingdom of God, that is, the world the way it would be if God ruled. They made all kinds of radical proposals about the transformation of society, and there was a movement in that liberal tradition from God “out there,” a supernatural kind of theism, a God who dipped down to save and redeem for some future state. Rather, they understood Jesus to be concerned about the world here and now and its transformation. So, there was a great passion and there was a great optimism, and the social gospel was heralded by some great spirits, and it never did very well in the Church. Charles Clayton Morrison, in the 30s, suggested that the reason that it never did very well in the Church was that the Church is an institution and the gospel of the Kingdom of Jesus was the © Grand Valley State University �Dangerous Memory of Jesus Richard A. Rhem Page 4   gospel of a movement of a protest movement, of a reformer in a back corner of the Roman empire challenging the imperial power of the state, and the dominating power of the Church. Charles Clayton Morrison, as he could see that there was so much fire and enthusiasm for this in the hearts of the clergy, was trying to figure out why it didn’t take in the Church, and he came to see that it started out as a movement. The gospel of Jesus is a movement. It is a radical social movement. It has all kinds of implications. If I had read the other lesson I had intended to read this morning, it would have been from Acts 4 where the disciples are proclaiming Jesus and his resurrection after the event of Easter, the Easter experience, and the authorities hauled them in and arrested them, and they don’t know what to do with them and so they take them out and charge them severely, “Don’t speak in that name.” Peter and John come back to the community and the community says, “Praise God, thank God,” and they start quoting scripture, a song of David in the fourth chapter of Acts, the 26th verse, “Why did the nations rage, and why did the kings and rulers of the earth storm against you and against your kingdom,” and so on. And then they remembered Jesus who was crucified under Pontius Pilate and at the end of the fourth chapter is that paragraph about that early commune. It was a purely communist society; they shared their goods, sold their goods, shared with one another and no one had any need. There was a common purse that ends with the story of Barnabas who had a field and sowed it and brought the receipts to the disciples’ feet. Now, that is the way it started, and Morrison says, “You know what? In time the early Church fathers began to institutionalize this whole thing and Emperor Constantine in the 4th century established the Church, obviously it couldn’t live that way anymore.” The way it was now structured as an agent of an empire, as a world movement, it just couldn’t handle the gospel of the kingdom according to Jesus of Nazareth. Morrison told the story that in 1933 there were some 600 ministers in a denominational conference in Ohio. He obviously was there. He said their hearts were burning, they were fervent, they were talking about the end of this whole war business, they were talking about economic reform, they were talking about government ownership, they were edging perhaps on the edge of a modified socialism. These clergy people all gathered together, probably in their collars and their tails hugging one another and saying, “Isn’t it great? Yes, go Jesus!” But, he said, then they got back to their pulpits and they offered a far tamer fare. And then he says something rather tragic. He said there were those who came back to their pulpits and didn’t tell their people at all about the burning passion of their heart, and they got alienated from their work. There were a few frivolous souls like myself who dared to tell their people what they were thinking and they lost their positions. And there were a few cases where it got through to the people, but the only place to tell about it was in the sermon and the sermon is the worst possible place to tell about it, because in shaping a community, it is shaped in prayer and in song and in meditation and in being together, not in the cognitive experience of hearing the proclamation. And so Charles Clayton Morrison © Grand Valley State University �Dangerous Memory of Jesus Richard A. Rhem Page 5   diagnosed the reason why the religion of Jesus was so inhospitably received in the organized church. And we can understand why the Church has lived all through the centuries much more easily with that conservative and orthodox understanding of atonement theology whereby whatever happened to Jesus was for the salvation of the world, but a salvation that was to be realized in the sweet by and by. So, I struggle with all of that. I have, of late, been discouraged, to be honest with you, even on the edge of being depressed, because the more I sense what Jesus was about in his historical context as we know today through cross-cultural studies, etc., the more I see the impossibility of the Church being Christian. You can’t take a first century protest movement, a commune, and translate that oneon-one into an established institution which is not only an established institution in the back corner of the world, but an established institution of the most powerful nation in the world, today’s imperial power. You cannot really allow the dangerous memory of Jesus to shape your vision and your values without finding some dissonance between our society today and that which Jesus seemed to embody. And so, I make a little effort this morning to express that dangerous memory so that when we come to this table this morning, we will have done it with awareness. What did you remember at the table this morning? I don’t have answers. Honestly, I don’t have answers. I am troubled by the fact that I see so little wrestling with the question, in all honesty, I’d rather not remember. I’d rather forget. But, then I’d have to abandon this table and to abandon this table and the memory that it strikes in me would be to deny that which I believe is the highest and the best and the noblest impulse of my being. Charles Clayton Morrison said that the problem was that the social gospel was a ministers’ gospel never owned by the laity. And he said the lay people never really understood the passion and burden in the hearts of their pastors. He said the people got only enough of a hint of it to be irritated by it, and then, and I’m quoting now, he’s preaching politics again or economics or internationalism. I wish he’d just preach the religion of Jesus. References: Gary Dorrien. The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950,Vol. II. Louisville: Westminster John Knox Press, 2001. © 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 III Scripture Text I Corinthians 11:23-26 Location The location of the interview Christ Community Church, Spring Lake, MI References Gary Dorrien. The Making of American Liberal Theology: Idealism, Realism, and Modernity, 1900-1950, Vol II, 2003. 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-0-20030629 Date A point or period of time associated with an event in the lifecycle of the resource 2003-06-29 Title A name given to the resource The Dangerous Memory of Jesus Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on June 29, 2003 entitled "The Dangerous Memory of Jesus", on the occasion of Pentecost III, at Christ Community Church, Spring Lake, MI. Scripture references: I Corinthians 11:23-26. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Radical Transformation The Way of Jesus https://digitalcollections.library.gvsu.edu/files/original/1c155aaa8d890d9a6817607e21b41c44.mp3 658ee61c17ebb2c448e3358b4b4e24ff https://digitalcollections.library.gvsu.edu/files/original/f610b1ac70b6cfe782af390c475c6183.pdf 98ce364b301be4768e09d7f365e00dc5 PDF Text Text My Country, Right or Wrong… Independence Day Weekend I Kings 22:1 Richard A. Rhem Christ Community Church Spring Lake, Michigan July 6, 2003 Transcription of the spoken sermon The title of my Independence Day sermon is "My Country, Right or Wrong..." and I suppose there are some of you wondering whether or not I have had a conversion in the middle of the night that I should suddenly be an advocate of that statement, "My country, right or wrong," becoming perhaps a chauvinist overnight. Nicholas Chauvin was a French soldier attached to Napoleon I who in 1815 was so fanatical and unreasonable and irrational about the lost cause of the Napoleonic Empire that he gained notoriety through his bellicose proclamations and ever since he has given to us the word chauvinism, which means to be fanatical and unreasonable about one's nation or the opposite sex or whatever. Well, I do want to say to you I have not become chauvinist. "My country, right or wrong," is a phrase which is often quoted and quoted as though it can stand alone. But the title of this sermon as it is printed has three dots after it, and the sermon is about those three dots. Forrest Church, in a very fine book entitled The American Creed, which he wrote post-9/11, tells about a day when he was rummaging through the attic of his grandparents and he came across a very attractive wooden plaque that had a picture of a World War I soldier in his broad-brimmed helmet, and on burnished brass on the front of the helmet were embossed those words, "My country, right or wrong." Obviously, coming across that in his grandparents' attic, Forrest Church must have had his curiosity piqued because he did some research to find out that "My country, right or wrong," is a phrase lifted from a larger statement that was made in 1899 by a Senator from Missouri, Charles Schurz, and the complete statement is "My country, right or wrong. If right, keep it right. If wrong, set it right." Now, I cannot imagine how you could take five words out of context and make them say entirely the opposite of the original intention, how you could do it any more successfully than was done with that little phrase. It had nothing to do with the kind of chauvinistic attitude, "My country, right or wrong." Indeed, it was saying the opposite; it was saying if you are committed to your nation, if you love it dearly and deeply, then you will do what is necessary to love it when it is strong © Grand Valley State University   �My Country Right or Wrong… Richard A. Rhem Page 2   and to confront it when it is wrong. Those who truly love their nation will not stand idly by while it goes in any number of directions, but will continue to judge its course in terms of the founding principles that have given it life and liberty and the marvelous national experience that we have had. My country, right or wrong? No. My country affirmed in its rightness, critiqued in its wrongness, judged by its own creed, a creed which is summed up no more concisely than in that marvelous Preamble to the Declaration of Independence, that Preamble finding echoes down through the centuries as our commitment to democracy, to freedom, to liberty, to justice for all. It is the person who truly loves his or her nation who will be thoughtful, mindful, aware, and engaged in the affairs of that nation, concerned about its course and its direction, holding it always to its highest and noblest vision. That has always been the task of a free press and also of the pulpit. Whether by the pen of the journalist or the word of the pulpit, there has been a tradition of self-criticism that has marked us at our best. We have just gone through a period when it has been a very dangerous and delicate matter to call in question the direction and the policies of this nation. That is nothing new. It always happens. Those who are in power do not appreciate the critique of those who would hold them accountable to their noblest principles and vision. That is what the scripture lesson was about. Israel was born as a tribal confederacy and they were well aware of the fact that God was king. In our terminology, Israel was a theocracy, and in those early days of inhabiting the Promised Land, there would be a crisis on occasion, and a leader would be lifted up who would lead the nation again through the crisis. One of the greatest of those charismatic leaders was Samuel, called a judge. During the ministry of Samuel, there was a call on the part of the people for a king so that they could be like other nations. Samuel resisted and reminded Israel that God was their king. Still they persisted. They wanted to be like other nations round about them. Samuel said, "You will pay taxes, you will have to give your sons and daughters to the army, the king will oppress you, dominate you." Nonetheless, they wanted a king, so eventually they got a king. Samuel anointed Saul, but in the very anointing of Saul, it was a symbolic action which said to the king, "You are a king under the aegis of God. You are not autonomous or absolute, for you are accountable for your reign before the face of God." With the rise of the monarchy in Israel's history came the office of the prophet, and the prophet was the one who spoke the word of God to power. The prophet spoke truth to power. The thing that made Israel unique in the context of its own history was the fact that, contrary to those nations 'round about where the king was absolute, in Israel when the prophet spoke, the King trembled. There was respect for the prophet as the spokesperson for God. And so, we have the story this morning of King Ahab, infamous king of the Northern Kingdom, who is visited by Jehoshaphat, the king of the Southern Kingdom. Very likely, the stronger Ahab had summoned Jehoshaphat who said, "You know, Ramothgilead, over on the Transjordan is in the hands of Aram and it really belongs to us © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 3   and we simply haven't done anything about it. Will you join us in going on a military venture in order to reclaim Ramoth-gilead?" Jehoshaphat said, "Look, King, my people are as your people, my horses are as your horses, let's go. But wait, first of all, let us engage in that which was characteristic of Israel both in the north and in the south. Let us hear the word of the Lord from the prophet." So, Ahab set up their thrones, they got their robes on, they had a public place, they had the whole thing choreographed, probably as marvelous as many of the Fourth of July celebrations in the past week, and there they sat. Ahab summoned 400 prophets, and 400 prophets came with their ecstatic utterance, and Ahab raised the question, "Shall we go to war or shall we refrain?" The word from the 400 was like a chorus, "Go up to Ramoth-gilead and triumph." Well, Jehoshaphat was really a pretty good king and a rather pious man and he must have sensed that this whole scenario was staged somehow. He said, "Isn't there anybody else?" Ahab said, "Yes, there is one other guy. I hate him. He never says anything favorable, always speaks about disaster for me." Jehoshaphat said, "Don't talk that way." So, Ahab summoned an officer to go and get Micaiah and the officer came to Micaiah and said, 'The king has summoned you and, incidentally, 400-strong the prophets are in one accord. They have given the counsel to the king to go up and triumph, so watch your script." When Micaiah came, Ahab said, "Shall we go up or shall we refrain?" Micaiah said, "Go up and triumph," to which Ahab replied, "How many times do I have to tell you, tell me nothing but the truth of the word of God?" Micaiah said, "It's going to be disaster." Ahab looked at Jehoshaphat and said, "See what I told you? He never says anything but disaster." Ahab summoned his officer again and said, "Take Micaiah home and tell the governor to throw him in prison. Give him rations of bread and water, reduced, until I come in peace." Micaiah said, "Return in peace? Then the Lord has not spoken through me." Some of you have chuckled a little bit to hear the story because there is wonderful humor there. What is a poor prophet to do? He is sternly charged to speak the word of God as that word has come to him, and when he does, he is thrown in jail. I could, of course, go almost anywhere in the Hebrew scriptures, Jeremiah, © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 4   for example, having been accused of being a traitor because he saw the imminent invasion of Babylon, accused of undermining the morale of the people, having been put in prison, but the king once again scared to death sneaks to Jeremiah at night and says, "Is there any word from the Lord?" Jeremiah says, "Yeah, it's not good," and he ended up in the slime pit. Or, there was Amos, moved by God to address the royal house of Israel. He had the audacity to suggest that God has a plumb line and that that plumb line was going to measure the degree to which Israel conformed to that straightness. The royal priest, the chaplain, once again on the king's payroll, came out and said, "Amos, don't ever do that again. This is the king's court. Go prophesy and earn your bread some other place." As I said, it is all over the Hebrew scriptures. This was the great tradition of Israel. What Israel gave to the world was this sense of the prophetic voice that addressed, that spoke truth to power, always a dangerous and delicate and lonely task, but nonetheless, a task which reflected the greatness of the founding vision of that people, always calling Israel back to that justice and that righteousness and that compassion which was in its founding documents in the Mosaic covenant. All of that legislation in the book of Leviticus and Exodus that you go over when you are reading through the scriptures, all of that boring legislation, all of those prescriptions, all of those things concerned with the poor and the widow and the orphan, about the doing of justice and the loving of mercy - all of that was the fodder of the prophets as they addressed the respective monarchies in the history of Israel and Judah. An important task, a task which if any nation loses, the nation loses. You know in the 20th century my great spiritual hero was Dietrich Bonhoeffer. There is a film out on Bonhoeffer now which I am anxious to see, but I have already seen, as some of you have with me, a video of Bonhoeffer's life, and on that video where there is actual tape of some of those Nazi rallies where the bishops of the church were literally co-opted into the Nazi cause, it is chilling when you see the degree to which the church had been co-opted by the cause of a demonic regime. In 1939 when Bonhoeffer was given a study grant at Union Seminary in New York City, arranged by Reinhold Neibuhr and John Bennett and some of those greats, he came to this country and he found himself restless because things were heating up in Europe, and in spite of the fact that he had this marvelous opportunity, that he had safety and security and he could pursue his studies and he was a brilliant student, a brilliant theologian; nonetheless, he turned his back on it all and got on the last possible ship for Europe. When others asked him, "Why?" he said, "Because I cannot be in peace and safety here while there is turmoil in my nation." He was so German, German to the core of his being and he loved his nation so greatly, and he said, "I must go back there and be with my people now if I am going to have any part in their future." And then he said, "I must will the defeat of © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 5   my own nation in order to preserve western civilization. Should I will the success of my nation, it would be the ruination of western civilization." It was a wrenching and painful decision that he had to make. He who was a pacifist in his own heart, nonetheless, saw the darkness in such stark terms that he joined a conspiracy to assassinate Hitler, joining himself to a violent response, going against everything that was in him, but recognizing how high the stakes were. It is that kind of a prophetic witness, Bonhoeffer and Karl Barth coming out of that state church, forming the confessing church whose creed, the Barman Confession, begins by saying, "God alone, the word of God alone rules. "No political entity, no potentate or king, nothing can take allegiance over that loyalty to God who transcends, of course, every nation and every civilization. The country that loses that prophetic witness is on a road to disaster. One of the great things about this nation is that we have an American creed with its principles that created a structure which allows for, demands, self-criticism, self-critique, and the interchange of diverse opinions and ideas, and the free exchange that can only result in a healthy body politic. We are at a critical point in our nation today when we have to judge the direction in which we are being taken. It is interesting that the social gospel of which I spoke last week was made up of those liberal, Protestant leaders who saw a vision of this whole nation becoming the land of the free, and then looked beyond the nation to the globe, and they started that World Missionary Movement and were thinking about world evangelization, and some of the greatest voices envisioned the whole globe evangelized with the gospel and with this marvelous democratic spirit that we had discovered and were living. Then, in the 20th century, all of those grand schemes were dashed on the rocks of the violence of that last century - World War I, World War II, the Cold War, the nuclear standoff, and there continued to be those who advocated an internationalist approach. Coming out of the ashes of the Second World War, the United Nations was founded, largely at the impetus of our own nation. Franklin Delano Roosevelt, a leader in that movement, an internationalism that believed that security could be found only through collective agreements, alliances, and a willingness of all states not to do anything they could do, but to comply with international law. It hasn't worked very well. There were realists in the wake of all of the violence of last century, and the realist position was to keep the competing powers in a kind of balance. That was our experience during the Cold War. It was a balance of terror. It was the possibility of mutual total annihilation. The realist looks at the human situation and says the only thing that can keep some kind of peace is by competing powers being more or less level. But, today, there is no level playing field. Today it is the unipolar world. A few months ago when I suggested the idea of an American empire, there were those of you who said, "Well, why haven't we ever heard of it?" Now everybody's © Grand Valley State University �My Country Right or Wrong… Richard A. Rhem Page 6   heard of it. Now it is a given. Now it is a cliché, that we are it. The question is how are we going to respond in this situation? I hope there will always be from pen and pulpit those voices that will call the nation to its highest and its best. What we tend to be moving toward now is a kind of nationalism back up by militarism. There is a fascinating article in the July/August Atlantic Monthly by Robert Kaplan, where he suggests that we simply ought to take "the stealth approach to supremacy." I think of the idealism of our past and I am unwilling to give up that vision that was present at our founding and has been echoed through the centuries. In an address to Congress, Franklin Delano Roosevelt gave his famous Four Freedoms speech, the freedom of speech or the press, freedom to worship God according to the dictates of one's own conscience, freedom from want that involved economic structures, and freedom from fear which involved the reduction of armaments world-wide. And in the final draft of that speech, he added a phrase after each one of his freedoms, freedom of speech everywhere in the world, freedom to worship everywhere in the world, freedom from want everywhere in the world, and freedom from fear everywhere in the world. He invited his advisors to take a look at his speech, and one of his principal advisors, Harry Hopkins, said to him, "Mr. President, “everywhere in the world”that's a lot of territory. I don't know if the American people care that much about Java," to which FDR replied, "I think, Harry, that the globe is getting so small that we will have to be concerned about Java, because they are becoming our neighbors." A prophetic insight into the way the world was going, and we are there. And we are the lone superpower of the world, and who will rule? The realists with a smidgen of cynicism, or the mushy-headed, simple- hearted idealists in which I would still like to believe? Judge Learned Hand, a rather well-known figure of our recent history, defined the spirit of liberty this way: The spirit of liberty. I cannot define it. I can only tell you my own faith. The spirit of liberty is the spirit which is not too sure that it is right. The spirit of liberty is the spirit which seeks to understand the minds of other men and women. The spirit of liberty is the spirit which weighs their interest alongside its own without bias. The spirit of liberty remembers that not even a sparrow falls to earth unheeded. The spirit of liberty is the spirit of him who, near 2000 years ago, taught mankind that lesson it has never learned, but has never quite forgotten, that there may be a kingdom where the least shall be heard and considered, side-by-side with the greatest. I believe it is my task to keep that vision alive, and I would consider this sermon a success, not if you agreed with me, but if you agreed that I am doing what I ought to be doing. My country, right or wrong. If right, then keep it right. If wrong, set it right. © 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 IV Scripture Text I Kings 22:1-28 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-0-20030706 Date A point or period of time associated with an event in the lifecycle of the resource 2003-07-06 Title A name given to the resource My Country, Right or Wrong... Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Text Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on July 6, 2003 entitled "My Country, Right or Wrong...", on the occasion of Pentecost IV, at Christ Community Church, Spring Lake, MI. Scripture references: I Kings 22:1-28. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Global Community Prophetic Voice https://digitalcollections.library.gvsu.edu/files/original/f0818b0c18b3986202dd4894b626f300.mp3 c5e8448eefaaa130b269d5a91f7a647f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost V Series The Fundamentals a Century Later Scripture Text Acts 5:27-39, Matthew 5:17-20 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-0-20030713 Date A point or period of time associated with an event in the lifecycle of the resource 2003-07-13 Title A name given to the resource Have the Fundamentalists Won? 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 July 13, 2003 entitled "Have the Fundamentalists Won?", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost V, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 5:27-39, Matthew 5:17-20. 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/060799b44fdfbb67eef7e487cfd0696e.mp3 574538e626d1c83c9287696d28c31809 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost VI Series The Fundamentals a Century Later Scripture Text Acts 15:1-5, Luke 19:45-20:8 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030720 Date A point or period of time associated with an event in the lifecycle of the resource 2003-07-20 Title A name given to the resource Crossing the Rubicon 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 July 20, 2003 entitled "Crossing the Rubicon", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost VI, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 15:1-5, Luke 19:45-20:8. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/704dd72a3c8b59826df158d987e34105.mp3 14ed0863e3b4a8d4b28d578806269849 https://digitalcollections.library.gvsu.edu/files/original/6f44bafeb75978552f3dec09ae1c3f4b.pdf 56e6bcffb1e2bded072fa1dc2117c472 PDF Text Text Jesus: Episode or Epiphany? From the series: The Fundamentals a Century Later Genesis 1:26-27, 3:1-7; Luke 1:26-38 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 3, 2003 Transcription of the spoken sermon In today's Reading From the Present, a great preacher of a former generation, Carlyle Marney has described the consequence of that biblical story of the Fall in which he describes human nature. Incidentally, this is a generation ago, so the language is not inclusive, but I wouldn't want any of you women to think you're not included in this description. "Man is the most dangerous and savage of the beasts: His bite is poisonous; his hand is a club; his foot is a weapon; knives, clubs, spears are projectiles to bear his hostility. Nothing in nature is so well equipped for hating or hurting. Confuse him and he may lash out at everything. Crowd him and he kills, robs, destroys, for his crime rate increases in proportion to his crowding. Deprive him and he retaliates. Impoverish him and he bums villas in the night. Enslave him and he revolts. Pamper him and he may poison you. Hire him and he may hate both you and the work. Love him too possessively and he is never weaned. Deny him too early and he never learns to love. Put him in cities and all his animal nature comes out with perversions of every good thing. For greed, acquisitiveness, violence were so long his tools for jungle survival, that it is only by the hardest [effort] that these can be laid aside as weapons of his continued survival." We continue this morning a summer series on The Fundamentals a Century Later. Between 1910 and 1915, there were a large number of essays written by conservative, evangelical Christian scholars who were writing to reaffirm the old faith tradition, to affirm its fundamentals. They used the term positively, these fundamental affirmations of faith that they believed constituted the essence of the Christian gospel. And they wrote these essays in a concerted effort to forestall or to react against the rising impact of the liberal theology that was becoming regnant in the country. They felt that the Christian faith was under attack and under threat, and therefore, they attempted to give expression in their finest way possible to that old faith, and in doing so, they did a serious and responsible job. © Grand Valley State University   �Jesus: Episode or Epiphany? Richard A. Rhem Page 2   They expressed the old faith in the old way from within a world view that was being discarded more and more with every succeeding year. Liberal theology had as its hallmark, according to Professor Gary Dorrien and I think correctly so, its rejection of an external authority, be that external authority a text or a tradition or an institution. It was the hallmark of the liberal theological tradition gaining ascendency that truth claims in theology, as in all other disciplines, must be measured by reason and experience, that there is no imposition from an external authority that can demand faith if it goes counter to the exercise of human reason in the light of human experience. And so, the liberal theological tradition grew as a way of doing theology. Schailer Mathews of the Chicago School in 1924 in his theological manifesto. The Faith of a Modernist, said "Liberal theology is not a creed, it is a method." He added that it is a method by which one thinks religiously, given the data. It is not the religious experience that provides the data for a world view, for a conception of reality. The movement of liberalism was willing to take the documentation of the scientist as to the nature of reality and then, being not a creed, but rather a way of thinking religiously, ask the question: Given reality as it is and as is coming to light more and more every day, given that reality, what does it mean to be religious? What does it mean to live with reverence and awe and gratitude and commitment and compassion? The fundamentals affirmed by the conservative scholars did not have the liberty of accepting the world as it was coming to light through the sciences, for they had a text, and this ancient text created the parameters within which they could think theology. For the conservative, traditional scholar has a deductive process whereby the givens are affirmed and the thinking happens within those given propositions. For the liberal theologian, theology moved from a deductive science which created dogmas out of the biblical text to an inductive process whereby the exercise of critical rationality in the light of human experience was taken into account and then the religious questions answered in light of that process. So, the real pivotal issue was a question of authority. Is there an external authority that defines the parameters of human possibility, of human thought? Or, is human thought free in the light of the data that is presented to it to discover how to be religious without any presuppositions up front? That was a watershed issue and the faith of a modernist was the faith of one who believed one could be Christian in the full light of all the data that was available from all the sciences over against those who came with an authoritarian scheme who had to try to express that old faith within that world view that was passing away. That really is my point this morning. A couple of weeks ago we dealt with that issue of authority, and this morning the point I want to make is that Christian faith or any religious faith needs always to be expressed within the framework of the reality that is understood generally in the culture of the time. That framework will continue to evolve and emerge, but © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 3   always that translation process has to go on within the framework that is the generally accepted understanding of the reality of which we are a part. The world view behind the fundamentals is a world view of two realms: the supernatural realm and the natural realm, of a God Creator of another realm who calls into being over against God's self, a realm of nature called creation. It is that particular world view that is the biblical world view which is the world view in terms of which those old fundamentals were being affirmed. That old biblical world view is familiar to all of us, the creation stories to which I referred this morning, the Creator calling into being the whole cosmic reality, calling into being the human being, and then the Hebrew thinker in the tradition of Israel looking at all of that and saying, "How come a good God could create such a mess?" I read Carlyle Marney's description of the human being. Not bad. We human beings are so fragile. We're so mean-spirited. We're so contrary. We're so cussed. We taint everything we touch. We twist and we destroy out of the misery of our creaturehood. The Hebrew writer said certainly God couldn't be responsible for that. God is good. In fact, that first story of creation in the first chapter of Genesis ends and is punctuated with, "And God saw that it was good, and God looked and said that it was very good." In the second chapter, which is another story of creation, another myth, we have the focus on the human pair and here we have the text. Now, this human pair is created, as is all of creation, in perfection. But that perfection needs to be confirmed, and so it is put on trial, and you know the story. The human pair fails the test and we have come commonly to call that biblical myth the Story of the Fall. Not only is the human creature fallen, but creation is fallen. The weeds in your garden are the consequence of the bite of apple that Eve gave to Adam. Mosquitoes, as well. Everything wrong with the world is the consequence of that initial human disobedience, that original sin, and that original sin was not a local matter, but was perpetuated down through the human generations in an unbroken link so that the human race is spoken of as a fallen race, and a fallen world. The biblical understanding of things is this is a God-damned world, and we are a God-damned race, for in that disobedience, there is the forfeiture of life. There is the coming, our alienation and estrangement and enmity, and there is a great gulf between the Creator and the creation, and there is no possibility from the side of the creature to span that gulf. We are hopeless and we are helpless. We are lost and we are damned. Couldn't God just lighten up? No. No, again it is the biblical conception of God, God's holiness, God's righteousness. One of the prophets says that God's eyes are too holy to behold sin, and so forth. So, the whole biblical tradition has the human dilemma, that of being lost and without the possibility of being redeemed or saved. So, it is over. Except that God won't give up, and so God has a problem, but God will do something about that problem. © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 4   Now, we have a world view which has a realm of super-nature and a realm of nature, and in the realm of super-nature, the creator God exists in eternal infinite bliss. In the realm of nature is a condemned race, a human race, whose disobedience has impacted nature itself. And so, if there is going to be a solution, if God is not going to give up, then God must do something. How about if God would come into, identify with, be a part of the human race? How will God get in? Well, the way everybody else gets in - by birth. But, if God would get in by human birth, will not God then in flesh be tainted by that same fallenness which is common, universal to the human family? So, that won't work. One of the five cardinal points of the fundamentals was the virgin birth of Jesus, born of the virgin Mary and that has found its way into the Apostles Creed. It is obviously the story that Luke tells at the beginning of his gospel. The virgin birth of Jesus, not an accidental matter, but a well thought out solution to the problem of getting God from that other realm into identification with the human in the natural realm. So the angel comes to Mary and says, "You will conceive in your womb through the movement of the Holy Spirit so that the child born of you will be holy." That is the intention of that story of the virgin birth. It is a story that is an attempt to explain how the infinite and eternal God of absolute holiness could become human, identifying with our race in this natural realm in order that this one, as our Christian story goes, could live righteously out of that sinless nature and then offer up that sinless being to God on behalf of the fallen race. Now, you see, I would have been willing to die for you, too, but God would have said, "No dice. You have to die for your own sin; you can't die for anybody else." But, if Jesus is without sin, then Jesus can make a sin offering of himself, a life for lives. Paul is the one who really put this together. We will treat that more in depth next week, but in Romans 5, for example, he calls Jesus the second Adam, as in: through Adam, the first head of the race, all fell into condemnation, so through the second Adam, through Jesus, through Jesus' righteousness who was the consequence of the grace of God, the second Adam is received because of the righteousness of this one who got into the act through the miracle of the virgin birth. That is the story, and it was a serious story to deal with what was perceived to be a serious problem in order to be able to offer good news, or a gospel of the grace of God for salvation. That was reaffirmed one hundred years ago. I would guess it still may be the scheme of a large majority of the Christian church, and I would suggest that, while I understand the profundity of the creation myths, and I understand the intention of the virgin birth story – incidentally the Christian story is not the only one with a virgin birth. There are others in ancient cultures with other virgin-born heroes or heroines – I understand the intention of using that story in order to point to the uniqueness of Jesus and Jesus' potential for being the savior of the race. But I would suggest that, one hundred years ago, it was unfortunate that those who were concerned to reaffirm the Christian faith © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 5   were so locked into a world view that was being more and more discarded, that they had to express the faith in that old conceptuality, that old world view. This was the strength of a liberal movement that could say, "Well, what's our world view today? What do you tell us, physicists? What do you tell us, cosmologists? What kind of reality is this?" And of course, as this was coming to expression, and it would come to expression more voluminously in this twentieth century than anything they knew back in the 1920s. But, this magnificent cosmic process of 15 billion years, all the starry heavens and the planetary systems and things that amaze me and boggle my mind and I cannot begin to bring in, but which cause me to stand in awe and in wonder, this cosmos of which we are a part in our understanding today is all there is. There is not a beyond; there is not an above and a below; there is not a supernatural realm and a natural realm. There is this amazing, expanding universe, and it is in this amazing, expanding universe, whose trail goes back 15 billion years, that we live and move and have our being, and it is in that cosmic process that I would learn to be religious, I would learn how to think religiously and live religiously. How beautifully the story of Jesus can be translated into that cosmic process that has come to light which our scientists portray for us in all of the wonders of nature, of this one uniform realm of which we are a part. The infinite ground and source of being coming to expression, not in some other realm, some other place. Rather than creation in perfection, fall, damnation or salvation, why not creation as a process of emergence? Why not the reality of which we are a part understood in its amazing emergence with its vast array of manifestations, of emanations? So,fifteen billion years ago, a big bang or whatever, and then billions of years of the cooling and the organizing, and then what? A few million years ago life, and then a lesser time ago than that, conscious life, and then human being, all a part of one amazing unfolding. And then 2000 years ago, a life, a Jew, Jesus of Nazareth whose life was of such a nature that they looked at him and said, "My God!" I called the sermon "Jesus: Episode or Epiphany?" In the old scheme of things, Jesus is an episode. Jesus is a divine interloper. Jesus represents the intervention of God into the natural realm from another realm, and there is incarnation and embodiment and exit. There is the coming in and the going out. It is an episode in order to effect the salvation of the race by one who is not in essence of us coming to join us, but leaving again from us. It is episode. It is a wonderful story. It is a story told in terms of an old world view. But, how much more powerful to see Jesus, not as an episode, but as an epiphany? As a moment of illumination, whose revelatory illuminosity in human flesh is the founding vision of this whole grand Christian tradition? It is not the only one; there are other luminous personalities who somehow or other embodied that divinity that gave expression to ongoing communities, but our story, our Christian story, emanates from Jesus, this one who emerged in a cosmic process in full humanity, and in whose full humanity we glimpsed divinity. © Grand Valley State University �Jesus: Episode or Epiphany? Richard A. Rhem Page 6   Again, I think a major error along the way was to see this epiphany in Jesus and then to hedge Jesus in, to put a wall around him, to make him unique, once for all, rather than to see what was really happening. What was really happening was that there was that intuitive sense - there is God! God is in the human. The human is the finite location of the infinite mystery, the infinite mystery that is the source of all now has a face. The word became flesh and dwelt among us. No one has seen God. The only son, in the bosom of the father, he has made God known. The mystery of the infinite God manifest in the mystery of the finite human is the emerging cosmic story. Carlyle Marney says we're just fearful creatures still practicing our animal survival instincts; we twist and tear everything we touch, because we still live, we are still the prisoners, we are still in the shackles of a survival instinct that we learned in the slime pit and the jungle. Dear God, the process has emerged into the human. There has been an emanation. In Jesus there was a moment of epiphany and the likes of us said, "There it is. That's it." I understand what the story of the virgin birth was trying to say. It was trying to say precisely what I just said, that the divine has come into the human, and the divine can be seen in the human. But, it was in the mythical language of a world view that has been discarded, and I want to be able to believe in terms of the most profound understanding of this whole cosmic drama that is available to me, embracing the essence of that which is in that New Testament record: that the word became flesh, that the divine was embodied, that the divine intention was coming to expression in the human. Then I know that I need seek not a God beyond in some supernatural realm, for the only God available to me is the God I glimpse in your face. And if I see Jesus not as an episodic savior figure, but if I see him, indeed, as an exemplar of the embodiment of the divine intention, then I am called to live with that kind of grace, compassion, that kind of divinity. That is amazing, if only enough of us could catch it and begin the process of an alternative human possibility, well, who knows? Who knows? Who knows where it could go? If we don't kill ourselves first. References: The Fundamentals: A Testimony to the Truth, Volumes 1-12. Eds., A.C. Dixon, R.A. Torrey.The Bible Institute of Los Angeles, 1901-1915. © 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 VIII Series The Fundamentals a Century Later Scripture Text John 1:1, 14, 17, II Corinthians 4:6 Location The location of the interview Christ Community Church, Spring Lake, MI References A. C. Dixon, R. Torrey, editors, The Fundamentals: A Testimony to the Truth,Vols. 1-12. The Bible Institute of Los Angeles,1910-1915. 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-0-20030803 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-03 Title A name given to the resource Jesus: Episode or Epiphany? 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 3, 2003 entitled "Jesus: Episode or Epiphany?", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost VIII, at Christ Community Church, Spring Lake, MI. Scripture references: John 1:1, 14, 17, II Corinthians 4:6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Emergence Epiphany https://digitalcollections.library.gvsu.edu/files/original/93575009a18f94d79f56111925228184.mp3 35a02273a6d2c5661c2dea2fcf9c8d17 https://digitalcollections.library.gvsu.edu/files/original/375f32ddf44d240223cf74da604de3e9.pdf 02212b56ed375f08062173c3f93af8fc PDF Text Text When God Will Be Satisfied From the series: The Fundamentals a Century Later Text: Psalm 51; Luke 23:32-38 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 10, 2003 Transcription of the spoken sermon We continue this morning to consider “The Fundamentals a Century Later.” It was the years 1910 to 1915 when a group of conservative scholars wrote essays in defense of the core doctrines of the Christian faith. They did this because there was a rising tide of liberal theology which, in the first quarter of the century, was spoken of as modernism, and that theological understanding was increasing its influence as the years went by. The conservative dimension of the church felt under siege and, therefore, in a careful and responsible way, conservative scholars wrote essays which explained and defended what they felt was the core of the Christian tradition. The liberal theological movement was making great headway in those years because it was able to accept the increasing knowledge of the world as it came to expression through the natural sciences, and liberal theology had as its hallmark its refusal of any external authority. The orthodox community had an external authority; it had a book, in the case of the Protestant communion from which we stem; it had the institution of the church in the case of the Roman Catholic tradition, along with the scriptures; and in the Eastern Orthodox tradition there was not only the scriptural witness but the grand tradition of the church in its liturgical expression. But in whatever form or confessional family, there was an external authority that created the parameters in which the Christian faith could be understood. Now the critical moment, and it wasn’t just a moment, but a movement over a period of time, was the breaking down of those parameters. The determination of the liberal theological movement was to accept the data from the sciences, just as it had come to accept the world as it was, and to judge every truth claim, theological or otherwise, on the basis of human reason and experience. If you take away the external authority, then you are faced with making critical judgments over against the data that is presented to you. The issue was a question of authority. Does the authority lie in a book or an institution? Or is the authority finally in the person who, through reason and experience, judges the religious truth claims as he or she judges every other claim? © 2013 Kaufman Interfaith Institute and Grand Valley State University   �When God Will Be Satisfied Richard A. Rhem Page 2   The issue of authority was absolutely fundamental and these conservative scholars understood that, and therefore, their first cardinal point was the inerrant and infallible word of God. It was an issue of authority, and if you have a prescribed authority, then you are in trouble when the whole world-view begins to change. That is what happened. That is why liberalism was gaining and why the orthodox party felt on the defensive. Unfortunately, in those essays called The Fundamentals, written between 1910 and 1915, what the orthodox party did was to affirm the faith once again, but in terms of the old world-view that was passing away. Their essays flew in the face of what the sciences were saying about the reality of which we are a part. And so, we have that unfortunate history of the conflict between science and religion. It was an issue of authority, and the orthodox party, being hemmed in by its authority, expressed that faith over again in terms of an old world-view that was falling apart. As we discussed last week, that view was a view of a supernatural realm, the realm of God the Creator, and a natural realm, the creation. Sometimes we speak colloquially of a three-decker universe: heaven above, hell below, earth in the middle. And in that old world-view, the earth, the human experience, was caught in a cosmic conflict between light and darkness, between good and evil, between God and Satan. That cosmic conflict was the consequence of human sin. Last week when we looked at the creation story and the disobedience of Adam and Eve, what has come to be called the Fall, we saw that whole natural realm was spoken of as fallen. There was disobedience and therefore estrangement and alienation, and as a result God in the heavenly realm had to decide what to do about the situation. Would God leave creation in that state which it had earned through its disobedience, having fallen to a state of judgment and condemnation? Or would God find some way, in spite of human disobedience, to rescue, to redeem, to save humankind from its fall? The solution to God’s dilemma was the virgin birth. Why a virgin birth? Well, there was no hope from our side, for we had forfeited life. We had no life to offer to God. So God would have to come and join us in our humanity. That’s the whole Christmas story; that’s the incarnation. But if God was going to join us in our humanity, how could God avoid being tainted by that original sin which went in an unbroken chain down through the generations? Just a normal human birth comes out wrong. The solution? The virgin birth, which was the second of the five cardinal points of The Fundamentals. Through the conception of the Holy Spirit, born of the Virgin Mary, God the eternal son could join humanity untainted by human sin and estrangement. He could be born without sin and he could live sinlessly. God the Son in human nature could offer himself on behalf of the world. That’s what you learned in Sunday School, isn’t it? That is the old story. In that offering of himself, Jesus took upon himself our sin and guilt, removing it from © 2013 Kaufman Interfaith Institute and Grand Valley State University �When God Will Be Satisfied Richard A. Rhem Page 3   us so that we could be forgiven by God. As one theologian stated it, “Jesus took the rap for us.” Or, as the old communion liturgy of the Reformed Church has it, “He was forsaken of God that we never need be forsaken.” That’s right at the heart of the traditional Christian understanding of salvation. What’s going on here? Well, the virgin-born, sinless Son of God, living without sin, living righteously and faithfully, can offer up his life. As he takes on himself the sin of the world, he dies, even though he did not deserve to die. His dying, then, removes from us the sentence of death. He dies in our place; he substitutes for us. As St. Paul expressed it, “God made him to be sin for us, who knew no sin, that we might be made in the righteousness of God in him.” And so, we have come to speak about the substitutionary atonement. That’s the third point of The Fundamentals, the substitutionary atonement. Christ is our substitute. And when we speak of atonement, we think of the death of Christ; Christ paying the price for our sin and guilt, and so forth. We don’t often stop to look at the word itself, but if we would break it apart, atonement is at-one-ment. That is literally how it is spelled, at-one-ment. And so it speaks about the reconciliation of two alienated parties. It brings together those who were separated through human sin and guilt. There is communion again between God and the human family. That is the traditional understanding of the doctrine of substitutionary atonement. You can understand what was being addressed there, for the great concern was the justice of God. How could God forgive freely and still remain just? That is a philosophical problem. I can make it very simple if I say, for example, “John, you owe me $100.” You acknowledge that you owe me $100. But you refuse to pay me, and so we go before the judge. I make my claim, and you admit your debt. The judge looks at us and says, “Well, Dick, you’re right, he owes you the money. John, you are wrong in not repaying the debt, but, ah shucks, let’s forget it.” Well, John would like that kind of a judge, wouldn’t he? But, I wouldn’t. You see in that simple little story, this is the profound philosophical, metaphysical problem that the substitutionary atonement is dealing with. The great concern of that traditional Christian doctrinal system was preserving the justice and honor of God. How could God be just, and yet justify the sinner? This was right at the heart and core of Christian understanding. It was the traditional understanding of the death of Christ, that he died on behalf of sinners, in the sinner’s place, in order to open up the possibility of forgiveness by a God who would remain just because he got, as it were, his pound of flesh from Jesus. That is so deeply written into the fabric of our being that I hear it over and over and over again from adults and from children: Jesus came to die for our sins. That is really at the heart and core of the whole Christian revelation. Interestingly, in the tenth century a great theologian of the church by the name of Anselm felt that the whole cosmic struggle idea with spirits and angels and © 2013 Kaufman Interfaith Institute and Grand Valley State University �When God Will Be Satisfied Richard A. Rhem Page 4   demons and the conflict between God and Satan was quite unworthy of a tenthcentury “modern” understanding. Anselm was a part of a culture that we know of as the Age of Feudalism when the castle was on the hill and the lord of the castle had serfs. The serf served as a slave to the castle and the castle gave protection to the serf. Anselm said, let’s understand this whole drama this way: The lord of the castle is God, who has infinite honor, and the lowly serf has offended that honor. The lord of the manor, in all of his dignity, cannot allow that kind of affront, and so he must punish the serf. In the same way, the Lord of the universe, the infinite God, has been affronted by our human transgression and rebellion, and therefore, we forfeit our life. But although we deserve it, God is not willing to damn us. An infinite God can only be satisfied by an infinite sacrifice, and so only a God-Man could make that infinite sacrifice that would get the record clear and enable God to open God’s arms to us in at-one-ment, in reconciliation. It is in the New Testament and in the tradition of the church, and it probably is the most fundamental understanding of what we have just participated in here at the Lord’s Supper. How about looking at that a century later? Is that the way you understand it still? Is that meaningful for you still? If it is, beautiful. I think all of us come to this table bringing our own understanding, bringing our own experiences, bringing our own personal needs. So, as we come to this table, we all, I am sure, are receiving the blessing and the peace of God through means of our understanding and our own personal experience in the present. Let me say, however, that the difficulty with this traditional doctrine is that it can be a kind of objective transaction out there beyond us which we tune into by our faith, but not always the personal, transformative experience that one would hope for. Anselm was concerned about the honor of God. How can the honor and the justice of God be satisfied? I used this in the title of the sermon today, “When God Will Be Satisfied.” The traditional answer is when the perfect offering of Jesus is received on behalf of the penitent one. Then God forgives, but doesn’t compromise his justice; then God is satisfied. The demands of justice are satisfied. The demands of the honor and dignity of God are satisfied, fulfilled, as it were. But when is God satisfied? When do you come to an awareness that God is satisfied? Let me suggest there are other strains in the scripture. How about that beautiful Psalm 51? I don’t know whether David wrote it or not, but it is purported to be a psalm of David written as a great prayer of confession and plea for forgiveness when he was confronted by the prophet in the face of his sins of murder and adultery. David pleads for the mercy of God on the basis of God’s steadfast love. And then he says, “Ah, you desire truth in the inward parts. Create in me a clean © 2013 Kaufman Interfaith Institute and Grand Valley State University �When God Will Be Satisfied Richard A. Rhem Page 5   heart, O God, and renew a right spirit within me. Cast me not away from thy presence and take not thy holy spirit from me. O God, if it was a matter of sacrifices, I can bring you all kinds of burnt offerings and sacrifices, but the sacrifice that you desire, or the offering that satisfies you is the offering of a broken and a contrite heart. A broken and a contrite heart, O God, you will not despise or turn away.” There is no talk there about the problem God has. There is no talk there about God’s justice being compromised. What satisfies God here is an open and honest and authentic human spirit in full awareness before the presence of God, naked in the presence of that Eternal One, honest in the presence of that which is holy and sacred and good and true and beautiful, and the recognition of how far short we fall in even our own noblest visions and values. And then I see Jesus portrayed in the Gospel of Luke, on the cross, crucified because of the sin of the world, saying, “Father, forgive them. Silly people, they don’t know what they’re doing.” Not “Father, take my life in place of their lives.” Rather, “They are taking my life, and in my last breath I say, ‘Forgive them,’” because their merciful and loving God will never allow the alienation and the estrangement of his children to prevail. About a year ago, a few of us were in St. Petersburg, Russia, and went to the Hermitage, perhaps one of the greatest art galleries of the world. I was eager to go there because there is this huge canvas, Rembrandt’s The Return of the Prodigal. The Prodigal is kneeling. You see his back, but you see the father with his hands at his back, the old gray-bearded man who has welcomed the Prodigal home. The Prodigal had a well-rehearsed story. He had the words to bring to the father, and the father wouldn’t hear of them, and weeping, embraced the son. That was a story Jesus told and the story Jesus embodied. That Jesus who so lived breaks my heart. The way he lived is emulated so little in my life and in the lives of us all. What is the real problem in this cosmic journey of ours? Is it somehow or other a God who is muscle-bound by some theory of justice? Or is it the need for a transformed consciousness that is effected through a life that we believe was the embodiment of God, a truly human existence? We have come to this table, and as I have given you permission to come as you will and to experience that which you are able to experience, I must say to you, I come and take bread and cup, not because Jesus died for me, but because he lived for me. And if I could live as he lived, then God would be satisfied. References: The Fundamentals: A Testimony to the Truth, eds. A.C. Dixon, R.A. Torrey, Vols. 1-12. The Bible Institute of Los Angeles, 1910-1915. © 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 Pentecost IX Series The Fundamentals a Century Later Scripture Text Psalm 51: Luke 23:32-38 Location The location of the interview Christ Community Church, Spring Lake, MI References A. C. Dixon, R. Torrey, editors, The Fundamentals: A Testimony to the Truth,Vols. 1-12. The Bible Institute of Los Angeles,1910-1915. 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-0-20030810 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-10 Title A name given to the resource When God Will Be Satisfied 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 10, 2003 entitled "When God Will Be Satisfied", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost IX, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 51: Luke 23:32-38. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Religious Authority Transformed Consciousness https://digitalcollections.library.gvsu.edu/files/original/a3105e233f6e717884f95cffba94d721.mp3 3018938a24dc303b65ec2dfd7de0bc8e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost X Series The Fundamentals a Century Later Scripture Text Isaiah 2:104, I Corinthians 15:20-28, Matthew 5:38-48 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-0-20030817 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-17 Title A name given to the resource A Vision of Shalom in a Random Universe Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on August 17, 2003 entitled "A Vision of Shalom in a Random Universe", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost X, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 2:104, I Corinthians 15:20-28, Matthew 5:38-48. 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/6579533a02d74d0a08257b6bcef7f668.mp3 8cacd47cb2f7a00943bbd5cae243af4c https://digitalcollections.library.gvsu.edu/files/original/0be0f2dd19a458757a9d16b87d87b0ba.pdf da0b2166684843803fb7944cffbfe57c PDF Text Text Religion: Response to Mystery Emerging Naturally From the series: The Fundamentals a Century Later Text: Psalm 8; Acts 17:16-23; John 1:1-5, 14-18 Richard A. Rhem Christ Community Church Spring Lake, Michigan August 31, 2003 Transcription of the spoken sermon Today I wrap up the summer sermon series, “The Fundamentals a Century Later.” The fundamentals were set forth in a very positive fashion. These were doctrines affirmed by conservative, responsible scholars in the face of the rise of liberal theology at the end of the nineteenth and early part of the twentieth centuries. The conservative and orthodox tradition was being eroded. There was an explosion of knowledge of the natural world and a rise of historical thinking where people began to understand reality in terms of process and development. The liberal tradition recognized that it had to face that knowledge which was empirically verifiable, and figure out how to think and to be religious. Essentially, they had to dismantle any external authority and simply accept what was coming to expression, what was becoming manifest, and then to say, “In the light of the world as it is, how does one live devotedly with wonder and awe, reverence and gratitude?” Liberal theology recognized that the theological task was more one of interpretation, of hermeneutics, than it was of an absolute, definitive, final creedal statement, some absolute truth that was given once and for all. Because of the eroding tradition, conservative scholars wrote these essays, The Fundamentals: A Testimony to the Truth, in order to affirm the faith. They did so very responsibly, but the mistake that they made, from my perspective, is that they affirmed the faith very responsibly in terms of the faith understanding, but in terms of a world-view that was passing away. They failed to recognize that there was a world-view in the Bible, but the world-view wasn’t what the Bible was about. Everybody has a world-view. Every generation has a world-view. It is just a commonly accepted conventional knowledge of the way things are, and so what came to expression in the Bible came to expression with a certain world-view. But that wasn’t the important thing. Once the book was absolutized, it seemed as though that world-view also was absolutized. And so it was a struggle, and it exacerbated the division between science and religion. It also has had a rather serious harvest in terms of the failure of the religious thinker to be able with © 2013 Kaufman Interfaith Institute and Grand Valley State University   �Religion: Response to Mystery Richard A. Rhem Page 2   freedom and confidence to continue to negotiate life’s passages and to be open to knowledge from whatever discipline it comes. The fundamental affirmations, again, were given in terms of an old world-view and it was the consequence of absolutizing the text and having an absolute authority in which one had to work, whether it was viable or not. The failure was a failure to understand that religion is not about a series of truths. It is not about A, B, C, D; it is not something you can put down in a series of propositions. Religion is about finding meaning. The religious questions are life’s ultimate questions: why is there something rather than nothing; from whence have we come and whither are we going; why are we here; what is the meaning of it all? Those are the kinds of questions that the human family from its inception has inevitably raised, because our life is shrouded in mystery. To be human is to live in an existence that is surrounded by ultimate mysteries that are not just mysteries that one day will be unraveled, but ultimate mysteries. In our humanity we will never be able to comprehend and to explicate that mystery that surrounds us, embraces us, undergirds us, overshadows us. That is the nature of our human experience. The Bible is a treasure of religious wondering and religious experiences. Psalm 8 is just amazing. The poet, perhaps having gazed into the blackness of outer space, seeing the twinkling stars, the moon, and in the heat of the day the sun, wondered about the vastness of this planet, a vastness that he didn’t begin to understand in terms of the expanding universe that we know about. Nonetheless, the evening sky does instill awe in one. He says, “O Lord, our Lord, how majestic is your name in all the earth. When I consider the heavens, the sun, the moon, the stars that you have made, who am I? What is the mortal human being that you should be mindful of us?” And then he comes with a profound insight. He becomes aware that, even in his limited sense of the expansive universe, he is the one—this insignificant little blob of protoplasm—he is the one that is contemplating it all. So what are a billion years, what is space, what is all of that if there is no mind to think it, no heart to take it in, no human awareness brought to awe and wonder? And so, the Psalmist centuries and centuries ago had the sense that something was emerging in the human, that God had brought the human to the point of awareness. Paul in Athens is in the academy of the Western world. Someone has said, I think it was Whitehead, “All Western philosophy is a series of footnotes to Plato and Aristotle.” And now Paul comes to Athens and he goes about the city and is disturbed by the evidence of temples and statuary that represent the respective deities of the Greek people. Unappreciative, being distressed in his spirit, Paul is invited finally to the forum, to the Areopagus, where, it is said rather disparagingly, the Athenians like to sit all day long and talk about something new. That is a kind of put down. Believe me, Athens is quite wonderful! I’ve stood on Mars Hill with a little group of pilgrims and preached there. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 3   But Paul missed it, I think. How could you be in Athens in the shadow of the Parthenon and be distressed by the representation of the religious quest of a people? Well, because Paul thought he, Paul, knew the God of Israel who was God alone, the only true God. Paul thought that God had intervened in history in Jesus Christ and that history itself was about to be wrapped up. Paul was on a mission. He is the kind of a convert that should be caged for ten years before you let him loose. Preachers should be, too, when they come out of school. It would have been beneficial to this congregation if I had been isolated for a period of time. We understand what Paul was about, but my point is this: In the academy of the Western world, the heart and the source of Western civilization, there was the religious quest. There were all of those philosophical questions, and they were answering them in a variety of ways. Of course, Paul threw his own Christian gospel into the mix, but the point is, to be human is to wonder and to ask questions and to reflect, to come to consciousness and awareness of the embracing mystery of this experience of being human. Go to the passage that I have gone back to again and again so that it is becoming my core passage, the prologue to John’s gospel. This is not because I think the author had some pre-revelation of the cosmos as we know it, but just because his telling of the story of the incarnation can be so beautifully understood in terms of the cosmic drama of which we are aware. “In the beginning was the word,” or in the beginning was the Divine Intention and the Divine Intention became flesh. “No one has ever seen God.” The only son is the exegesis of the father; he is the interpretation. The mystery now has a face. That infinite source of all that is has taken tangible and concrete form in the finite. That’s an amazing, profound understanding that in the human there is the emergence of the divine. In the consciousness and the awareness of the human there is the emergence of that infinite source of all becoming conscious of itself. So why should we hunger and long for reunion with the infinite? Why should we wonder about that? If that is our source, then it is also a longing for homecoming. That first chapter of John has all of that profundity in it. It is something like the Psalmist who began to put together his own human self-consciousness with an awareness of God and said, “You have created us a little less than God.” In the old King James Version, it says, “a little less than the angels,” because the writers were afraid of what the text really said: “You have created us a little less than God.” That’s really something. These are religious questions and these are religious insights, and that is what religion is all about. I tried to put it in a statement which is the title of this sermon, “Religion: Response to Mystery Emerging Naturally.” There it is. It is response. It is not as though the human animal is natively religious. It is the human animal becoming conscious, aware of living before the face of that which must be the creative source and ground of all that is. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 4   It is response. Something lures us. Something attracts us. Something beckons us, and so we respond to that mystery, the Sacred, the Holy, God, that Ultimate. We respond to that which is calling us. Response to mystery emerging. The mystery itself is emerging. It is a process, not a divine fiat, a snap of the finger, or an instant finished cosmos, but a process. We are relatively the first human family that is aware of the fifteen billion years of process. That process took billions and billions of years for life to emerge, and then more billions of years for life to become conscious, and we are still relative newcomers in this whole cosmic drama. It is mystery emerging through development, process, emerging naturally. It is not the old idea of the clockmaker, God, putting the pieces together and getting it ticking and then occasionally reaching in and adjusting the hands, tweaking it here and there, interrupting its natural process. No. From all we can gather, this process is simply in motion. It is moving from its creative source, its generative center, randomly it would seem for all we can figure out. It could have gone one way, it could have gone another way, but it has emerged in humankind. There has been an emergence of mystery naturally, an unfolding, a development to bring us here talking about it and thinking about it. It is an amazing thing. And the amazing thing is that the randomness can now be interrupted by that which has emerged, for we have emerged and we can impact where it goes. We can destroy the planet or we can bring Shalom on earth. Biology is no longer our destiny. Evolution is no longer a locked-in process. We can affect it. We have emerged to the point where we can be like God, where we have through our human decision-making power, our mind and our soul and heart, a shaping determination of what will follow. That’s amazing. Religion is simply response to mystery emerging naturally. Let me tell you a story and I’ll let you go. This story happened to me last weekend. About a year ago a member of the church called and wanted to come in with his daughter, who wanted to be married. There was a problem. She fell in love with a young Jewish man. I said it was no problem for me; I’d be glad to do a joint service with the rabbi. A little while later the problem occurred on the eastern side of the state in one of the large Jewish congregations. The groom’s rabbi didn’t feel he could do a service with a Christian minister. I said to the couple, “Well, my friend Alan Alpert in Muskegon—Rabbi Alpert—I think he would do it.” They talked to him, they loved him. To make a long story short, we worked out a service which happened last week in the Amway Grand, and it is always great to work with Rabbi Alpert, such a dear man. We spent a couple of hours putting the service all together, all the pieces—who would do this and who would do that. (He did the Hebrew parts.) In my little meditation, I said, “One of my favorite musicals is Fiddler on the Roof, and when I first experienced it as a musical, I loved it. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 5   Someone asked about the significance of the fiddler, and I was embarrassed to say I didn’t have the slightest idea. So when it came out in the film, I was watching for a clue. The opening scene shows the fiddler on this steep roof, fiddling, and to be fiddling on a steep roof is precarious. But life is precarious, and how do you keep your balance? Tradition.” So I said to these two, “You both have wonderful traditions that have shaped and formed you. Now, don’t do as so many have done who come from different traditions—just let them both go—because they are so important. They give you a life map, tell you who you are and guide you.” I told them sharing traditions is nothing new. In the Hebrew Scriptures in the Book of Ruth there is such a story, the story of Naomi and Elimelech. There was famine in Israel, they went to Moab with their two sons to get food, and the two sons fell in love with Moabite young women and got married. What were the boys going to do? They stretched tradition a little bit. Then Elimelech died and the two sons died. Naomi was left with two Moabite daughters-in-law. She wanted to go back to Israel. She started back and the daughters-in-law followed. Naomi says, “Look, I don’t have any more sons in my womb. Please, just go back. Why should you come and share my bitterness? Go to your people.” Orpah kisses her and leaves, but Ruth says, “Implore me not to depart from you, for where you go, I will go. Where you dwell, I will dwell. Your people will be my people and your God will be my God, and where you are buried, I will be buried, and even in death we will not be parted.” Well, in this beautiful expression of a Moabite young woman to a Jewish mother-in-law, traditions were transcended in love. So I said to these young people, “What a fortunate time for you to have fallen in love, because your parents flank you here and neither one of them are embarrassed about this or wish it wasn’t so.” There were 350 people at the wedding and white yarmulkes all over the place, for there were about 200 Jewish people from the other side of the state. I said that this was a beautiful celebration because we know today that religious traditions are to shape us and form us and help us find meaning, but not to isolate us and divide us, for they can be transcended in love and therefore be mutually enriching. The wedding concluded, they broke the glass, away they went. Rabbi Alpert and I remained under the chuppa together and I looked at him and said, “Alan, when we step from under the chuppa, I’m going to give you a hug.” He smiled and said, “Okay.” So, we did. © 2013 Kaufman Interfaith Institute and Grand Valley State University �Religion: Response to Mystery Richard A. Rhem Page 6   You know what happened? The place erupted. It erupted in applause, and the applause didn’t quit until we got way down at the end of that long aisle. The wedding party had already exited the hall. They didn’t know what happened, and the applause didn’t quit because the people had seen a symbol, they had experienced a symbol of what in their hearts was a deep truth. Then there was the grand reception. Jewish people know how to have a party, how to do a wedding. There was wonderful music and a great band and vocalists. It was just marvelous. All of a sudden it was quiet and one of the uncles of the groom, a Jewish man, took the loaf of bread and said the blessing in Hebrew. I said to Nancy, “Oh, they asked me to say grace! I put the prayer in my portfolio which is in my room.” She said, “Go get it.” I said, “There’s no time. Maybe they’ll forget about it.” Just then the soloist said, “And now, Reverend Rhem.” I walked up there, and of course, in the joy and celebration of this moment, I just gave a little prayer. You know what happened? The place erupted in applause again! It did! As I went to my seat, they said, “Bravo! Bravo!” People were experiencing a moment of truth. They were experiencing concretely what they know down in their souls: that good religion does not divide, but unites; that good religion does not denigrate, but affirms; that good religion enables us to transform all that would divide us and gives us the possibility of global community. That is where I trust we’re moving. A dozen or fifteen years ago, my dear friends, because of my religion, I could not have been the facilitator of that kind of joy and truth, so I know this is not incidental stuff. This is as critical and as important as the possibility of peace on earth living in the abyss of God’s love, the God who holds the whole world and all the children in God’s hand. © 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 Pentecost XII Series The Fundamentals a Century Later Scripture Text Psalm 8, Acts 17:16-23, 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-0-20030831 Date A point or period of time associated with an event in the lifecycle of the resource 2003-08-31 Title A name given to the resource Religion: Response To Mystery Emerging Naturally 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 31, 2003 entitled "Religion: Response To Mystery Emerging Naturally", as part of the series "The Fundamentals a Century Later", on the occasion of Pentecost XII, at Christ Community Church, Spring Lake, MI. Scripture references: Psalm 8, Acts 17:16-23, 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 Divine Mystery Natural religion https://digitalcollections.library.gvsu.edu/files/original/8d5c142cc722774ac91a0a815ebab8c9.mp3 f99e79ddf49667fdec2ec6b91568df63 https://digitalcollections.library.gvsu.edu/files/original/23795f50fbed4444baab8b162a2cc8d3.pdf 5fc8a395764b38b14a02c788916f2ce7 PDF Text Text All Things Are Yours! A Promise Full of Potential Jeremiah 29:4-14; I Corinthians 3:1-15, 21-23 Richard A. Rhem Christ Community Church Spring Lake, Michigan September 21, 2003 Transcription of the spoken sermon You have had a wonderful beginning this season. I have heard glowing reports of the last two Sundays, and then I listened to the tapes and realized that the glowing reports didn’t tell the half. I was moved by Peter’s sermon and his epistle, the First Epistle of Peter to Christ Community. I was fascinated by Bob’s leftover macaroni and cheese and his call to us to continue to find fresh expression in the course of our religious quest together. Now, it is good to be back and to have this opportunity to have my share in the launching of another church year, what promises to be an exciting year of transition, a year which will be the beginning of a grand new beginning. I had thought about the fact that the more common phrase is the beginning of the end, and then I realized that is nonsense. Nothing is ending. What we are entering into is the possibility of a grand new beginning, and this is the beginning of the beginning, and I am so pleased with what I hear and what I sense and what I experience and the positive joy and confidence and the expectancy of this community. You are a great people and we are well launched on our way in this most significant year. I couldn’t be happier about the way you all are - our leadership stepping forward in such significant fashion, and so many of you, pew after pew after pew, a wonderful, loyal, faithful people who comprise this Christ Community. So, we embark on the beginning of a grand new, beautiful beginning. That reminded me of beginnings three decades and more ago as I went back and thought about some of the old texts that had been the trumpet calls of those early years. One of them was the passage from Jeremiah, the 29th chapter, a chapter that I had found personally very important and had claimed personally at a very difficult time in my life. For some of you who have been around here forever, this is perhaps old hat, but nonetheless there are enough of you who don’t know the story that I think it is worth remembering those opening days of another beginning some three decades ago. I sat alone in my flat in the Netherlands and had to write a letter to my parents. Now, if, as was my case, one is warped from the womb, if one is prayed over and massaged and nurtured and gently nudged to the realization of one’s parents’ © Grand Valley State University   �All Things Are Yours! Richard A. Rhem Page 2   dreams, then when one has entered into those dreams and fulfilled them, one has to write to them to say, “I sit here alone. The family is gone. My marriage is broken, and obviously my ministry is in jeopardy.” I concluded the letter with Jeremiah 29:11, in which I wrote to my dear parents, “Nonetheless, I know the plans I have for you, says the Lord, plans for good and not for evil to give you a future and a hope.” After a few months, I came home to see the children and you learned about it and you invited me to preach one December Sunday in 1970, and I preached. I was a skeleton, if you can believe it. (There are some good things that happen in troubles.) One dear saint went out and said to me, “The doctor just said I had to lose 40 pounds. What’s your secret?” I said, “You don’t want to know my secret.” In the succeeding weeks, things began to happen in this community and before I knew it, before I was to go back to the Netherlands, there was an invitation to me to become a pastor again of this congregation. I was amazed all over again last night as I looked at those old files. I was amazed again at the courage, at the boldness, and at the grace of the leadership of this congregation to invite one to come to be their pastor whose first item on the agenda was a custody battle, and secondly, a divorce! This was 1971. Unheard of. Absolutely incredible, because at that point in the dark ages of those times, ministers didn’t have problems. Nonetheless, here I was, back here as your pastor, and the inaugural text was Jeremiah 29:11, “I know the plans I have for you, says the Lord, plans for good and not for evil, to give you a future and a hope.” Now it was more than just a personal word that I hung to. Now it became a wonderful declaration, a promise full of potential for all of us together. I think the amazing grace of the leadership at that time and the congregation as a whole, the expression of grace, the courage, that kind of spirit spoke volumes and things began to erupt around us and within four months we held a special congregational meeting which was really well attended for congregational meetings, in the summertime, and there were two items on the agenda - the first item was whether or not without any budget provision whatsoever we should extend an invitation to Gordon VanHoeven to become an associate pastor, a co-pastor. Gordon had come out of this church, you will remember, had gone to seminary after accusing me of praying for him, but as a matter of fact, having seen a vision which I think now was just the sun in his eyes, but nonetheless, Gordon was invited to come here and the congregational meeting numbered 124 and the vote to invite Gordon, not knowing how in the world we would ever support him, was 117 to 7. Wonderful majority. Gordon spent the next 18 years trying to ferret out those seven who voted against him. About that time, the wives of the elders, which was the wont at the time, exited from the meeting to the kitchen where they cut the pies to be served with the coffee which would follow after the next item on the agenda, which was to change the name of this congregation after 100 years from the First Reformed Church of Spring Lake to Christ Community Church. I heard tell and I do believe it, that © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 3   Kathryn Kruizenga was taking bets in the kitchen, saying, “He’ll never get that kind of a majority on this issue.” Well, as a matter of fact, the name change passed 120 to 4, and I have had all kinds of people, pastors asking me in subsequent years, “How in the world did you do that?” I said it was just a piece of cake. Those were heady days. We changed the name of the church. I read again last evening the sermon I preached the Sunday night before the congregational meeting, and the theme was “It is reasonable and responsible to change the name of the church to something that will define us and give us an identity such as we are seeking.” The text was I Corinthians 3:23-25. “Enough of this ‘I am of Paul, I am of Apollos,’ for all things are yours. Life, death, the present, the future, all are yours and you are Christ’s and Christ is God’s.” Christ Community, a community of people who are set free. As I visited again that text, I was a bit nostalgic, I have to admit, and I recognized at significant points in the last 30 years I have come back to those texts, but every time there was a certain slant or an angle on those texts, and I use them today with a different angle than I have ever really used them before, and that is that both of these passages are addresses to communities, communities who are going through some kind of difficulty or crisis. In the case of Jeremiah 29, of course, as I mentioned with the reading, the people of Judah had been taken into captivity through that great world empire, Babylon, and they were now living in Babylon and they were feeling very sorry for themselves. And this letter of Jeremiah, who had been a prophetic voice of judgment before the crisis actually occurred, and had been imprisoned by the use of the Patriot Act for the treasonous crime of speaking truth to power, when finally the exile came, Jeremiah’s was the voice of hope and encouragement, and this is a marvelous letter that he wrote to the exiles. He says, “Look, deal with it. Get on with your life. Build houses. Tend gardens. Give your children in marriage, have grandchildren. Don’t decrease, increase. Pray for the welfare of the city that has taken you captive, because as that city prospers, so will you. So, come on.” If you want to know what bad religion can do for you, dealing with these very people to whom Jeremiah wrote, let me read you Psalm 137. These are the downin-the-mouth Jews in Babylon feeling sorry for themselves: “By the rivers of Babylon there we sat down and wept when we remembered Zion. On the willows there we hung our harps, for our captors asked us for songs and our tormentors asked us for mirth, saying, ‘Sing us one of the songs of Zion.’ How could we sing the Lord’s song in a foreign land? Because, as a matter of fact, you see, we don’t really think that God is able to spill over into the foreign land. O, if I forget you, O Jerusalem, let my right hand wither, let my tongue cling to the roof of my mouth if I do not remember you, if I do not set Jerusalem above my highest joy.” © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 4   Now, this is where bad religion comes in because if you’re all caught up with Jerusalem and the temple and a particular understanding of God, if you’re all locked into something like that, then you begin to become angry. “Remember, O Lord, the Edomites, the day of Jerusalem’s fall, how they said, ‘Tear it down, tear it down, down to its foundations. O daughter of Babylon, you devastator, happy shall they be who pay you back in what you have done to us.’” Listen to this now: “Happy shall they be who take your little ones and dash them against the rock.” That’s what bad religion will do for you and that’s what was going on in Babylon when Jeremiah wrote the letter. He said to them, “Come on, build your houses, plant your gardens, get on with your family life. Pray for the welfare of Babylon, for goodness sakes.” It was a community in despair and Jeremiah had to remind them, “I know the plans I have for you, says the Lord, plans of good and not for evil to give you a future and a hope.” Paul’s situation was a bit different, of course, in the infant church there. He scolded them because he had been the founding pastor, but Apollos had come in becoming the preacher, and some delegations from Corinth had come to Paul wherever he was to let him know, “This community is fractured. There is the Apollos group and there is the Peter group and there is the Paul group.” Paul writes to him and says, “You’re infants. How immature! Don’t you know that I planted, Apollos watered, but God gave the increase?” Then he begins to soar, as Paul often does as he gets excited in thinking about this whole thing. He begins to soar and says, “All things are yours! Don’t get so narrowed down and obsessed with one particular pattern. Open your mind, open your heart, recognize that all things are yours. It is as big as the world! Peter is yours and Paul is yours and Apollos is yours. All the great traditions are yours. The future is yours, life is yours, death is yours, all things are yours. So, you are Christ’s and Christ is God’s.” It was a community in trouble because they had gotten fascinated with a particular form or human leadership or a particular way of doing things, so Paul had to get after them. Sort of like Jeremiah did. Grow up! Grow up! Become mature and recognize that your world is too small, your God is too small. There’s a whole world out there and all things are yours. The future is yours. Do you see the slant of those texts this morning? I don’t have to write a letter like Jeremiah did, and I don’t have to scold like Paul did, because you are Christ Community and you’ve been living a dream for 30 years. You moved into a dimension of freedom that has enabled us to soar, to find a life together that is marked not by some crimped, dogmatic statement, not by some rigid ecclesiastical structure, not by some overpowering past, but rather, we have discovered a freedom that has enabled us to live, not just a freedom from, but a © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 5   freedom for, a freedom for a grace that is as expansive as the cosmos, a grace that has moved beyond the ignorance and the arrogance of exclusivism. We have entered into a freedom that has enabled us to embrace our brothers and sisters in other great faith traditions, honoring and valuing the insights and the beauty and the goodness and the truth that is there. We have entered into a freedom that has enabled us to put behind us the kind of social issues that divide society and polarize congregations. We have been able through the freedom that we have found in Christ to affirm the world as it is emerging and as it is coming to expression in all of the disciplines of human learning. There is no place where we have to close our mind or shut our eyes or bow our heads. We celebrate it because we believe that somehow or other, at the core of everything, is that creative spirit that is emanating forth out of an abyss of love that in the course of some 15 billion years has resulted in the gathering of a community of beautiful people like this. We have learned that all things are ours. We don’t have to be crimped and cramped and narrowed down and we don’t have to be pinched in, barriered out, but rather, we can live with fullness and joy, with excitement and anticipation, because the plans for us are plans of good and not for evil, and all things are ours, the future as well as the present. Promise is full of potential. We are on the threshold of something very wonderful. I am not unaware of the wisdom and the conventional wisdom of church leadership of all of those denominations that are dying that say when you have had a long and happy relationship as a pastor and people, a people need time to grieve. “By the rivers of Babylon,” I suppose. Hang up your harps for a while. Come on. That’s ridiculous. Some even say that, as sometimes we grow angry with loved ones who die on us, so a pastor could be the recipient of the anger of people who are mad about the fact that he got old on them. Come on! That may be true in traditional and conventional places, I don’t know, but it’s not true here. There are no wounds we have to bind up. There are no fractures we have to heal. And the identity? Do we know who we are? Yes, we do, thanks to the fires through which we have been put. We know who we are. We know why we’re here, and to those voices that come to me once in a while and say, “You just don’t know,” I say, “Look, my people are emotionally mature and intellectually acute, and they’ll handle it.” “But, it’s going to feel different.” Of course it’s going to feel different. “But it won’t be the same.” Of course it won’t be the same, can’t be the same, shouldn’t be the same. If it was the same, we’d be doomed to death. What has to happen is what happened 30+ years ago, it has to happen all over again, it’s going to happen all over again because, as a matter of fact, it’s not Cephas or Apollos or Paul or Bob or Peter or Don or Dick, it is a matter of the community. Continuity is in the community. © Grand Valley State University �All Things Are Yours! Richard A. Rhem Page 6   Continuity is in the community. Say it after me, continuity is in the community. That means it’s you. I have been accused of being a Johnny-one-note with grace, but the story I told you this morning will tell you that I didn’t bring grace here, grace brought me here. There was a community here that had the vision and the boldness and the graciousness and the love to invite me here, to have me experience grace so I could become the agent of grace. It is in the community, dear friends, it is in you. You have embodied it. You, and I’m with you. I want to be right on the sidelines cheering. I want to be right there. (We may have to move out of that pew, honey, but could we maybe have an honorary pew with a little brass plaque? ) Oh, isn’t it good? Isn’t it wonderful? I know the plans I have for you, said the Lord, plans of good and not for evil to give you a future and a hope, because the future is yours. All things are yours - life and death, the present, the future, all things are yours and you are Christ’s and Christ is God’s, and all God’s people said, “Thanks be to God. Amen!” © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XV Scripture Text Jeremiah 29:4-14, I Corinthians 3:1-15, 21-23 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20030921 Date A point or period of time associated with an event in the lifecycle of the resource 2003-09-21 Title A name given to the resource A Promise Full of Potential: All Things Are Yours! 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 21, 2003 entitled "A Promise Full of Potential: All Things Are Yours!", on the occasion of Pentecost XV, at Christ Community Church, Spring Lake, MI. Scripture references: Jeremiah 29:4-14, I Corinthians 3:1-15, 21-23. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith https://digitalcollections.library.gvsu.edu/files/original/3ffb663f8a717d02ee9b0bc464f09ebe.mp3 8b61162037727d95d92eb613819d01d9 https://digitalcollections.library.gvsu.edu/files/original/6635265135124fc8c4443eb82af2b0fe.pdf 4b66ec005bdbebb1a89fa84c220c055b PDF Text Text For the Joy of it All HarvestFest I Chronicles 29:10-13, 20-22; II Corinthians 8:1-4 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 12, 2003 Transcription of the spoken sermon I remember it as yesterday; we had gathered in a task force to deal with the fact that this place wasn't doing very well financially, and no one has ever accused me of being a good fundraiser. Fun-raiser, yes, but fundraiser, no. Some of the responsible leadership knew that something had to happen. So, we gathered around a table and did some brainstorming and, in the midst of all of that, someone said, "Maybe we should have a party." I jumped on that idea, because, I said, "I think that's one way that I could do stewardship. We should have a party." And we did. I remember the first service when those balloons floated through the air. Cindy Anderson will tell you that she went to school the next day and the children that were here told the people at school that they had had balloons at church. It was so different from anything we had ever experienced before, but there was such an outpouring of joy, the children were so delighted, and I think perhaps it was because it was such a contrast to our high church liturgy that we simply enjoyed being together in that kind of a party mode around a very good cause. We had such a good time that year that we even thought for a while that we ought to have four party Sundays a year, and we did that for a while. But, eventually, we came down to having this party Sunday and more lately we have added that harvest dimension and that is where we are today. Already again today just looking into your faces, I am confirmed that that is the way to set forth a serious intention. Don Hoekstra has already said to you that this is no small undertaking. It would be a piece of cake for a congregation where all of the old techniques were still in place, where we could talk about guilt and heavy responsibility, where I could stand before you and say, "The Lord has led me, and God says and God demands and God requires." I could cast that all in that old framework in which I grew up and was trained and in which I began my ministry. It was serious business, God's business, and on occasion the preacher would say, "The Lord spoke to me, I had a dream last night," or "As I was meditating on this, I was led of the Lord to tell © Grand Valley State University   �For the Joy of It All Richard A. Rhem Page 2   you," and of course there was always that note of heavy obligation. Sometimes it was laced with a bit of threat and on occasion when the people didn't respond adequately, there was a kind of a scolding tone. Now, if you've been at church all your life as I have, you know what I'm talking about. For some reason, I never felt comfortable with that, particularly when I came back in 1971 and this place started to break out all over and we had a theme. We were going to build a team to build a program for the healing of people, and very self-consciously we said we're not going to worry about brick and mortar. So, we went from one service to two services, and then from two services to three services. At that time I would tell the people, "The first service is rehearsal, the second service is finesse, the third service fatigue." But, eventually we had to think about building this place. I was in fear and trembling because we were already stretched to the limit. We were already doing deficit financing and then to think about building something like this? Someone convinced me that if you invested enough, even though you went into debt, eventually you would come to the point where you could pay that off and prosper. I see in the newspaper a church here and congregation there going into programs of two, three, four, five million dollars, and then I know it's time to retire. I get so weary, I couldn't even think of that. If I was half the leader I should be, that courtyard should be covered and we'd be able to flow right out of the sanctuary right into that wonderful courtyard with glass on top. We have a plan for it, by the way. Maybe we should get started! Seriously, I'm always troubled with the fact that preachers like me can so glibly say, "God obviously is leading us thus and so," because I knew as a preacher that there was a lot of my will and a lot of my ambition tied up with that. It just always bothered me a bit. It was a bit presumptuous for my plan and my program to be sold as the will of God. That tension I lived with, and consequently never did this kind of thing very well. I'm being serious now, because I did live with that kind of tension. And yet, nothing happens without a vision, and when I think about that, I realize we've not been a people without a vision. In displays around this place there are brochures which are way out of date, and one of them, "Dreaming the Future," ought to be reprinted because it is a roadmap of our history, starting in 1971 with a statement that we printed on our liturgies at that time, a nice quote from the Catholic theologian Hans Küng who talks about a conception of the church that was new and fresh and was the expression of the emerging grace that this community was beginning to embody. Then there's another document out of 1980, and then there is the one we print now on the back of our liturgies from 1993, and finally on the back of the brochure there is a panel from 1995 when we celebrated 125 years. If you read that, you will see some of the old language. Then you will see some of the old conceptions begin to be challenged, and finally you will see what we have now which we print on everything that we send out. It's really time to add another © Grand Valley State University �For the Joy of It All Richard A. Rhem Page 3   panel to this. But, as I look at that, I realize anew that we've always had a vision, and of course, vision doesn't spring out of a vacuum. Someone has to lead and be the catalyst for that, and for better for worse, that's been my role over these years. David had a vision of a temple and David brought that vision and the people responded. They embraced the vision, and there was such excitement of the vision realized, that it was pure joy and they had a party and they celebrated just for the joy of it all. Because when you do see something and when you do embrace something and get caught up in something, you get released from yourself and your own small world and you become a part of something that’s grander, something that's wonderful, something that elicits the best in the human spirit that has marked us. Paul had a vision of Jew and Gentile in one body in Christ, and he traveled the ancient world and experienced all kinds of trouble and affliction and suffering, but it was that vision that drove him and he said to the Gentile congregations, "If you give me an offering, we can help people suffering in Jerusalem and those Jewish Jesus people who are poor," and they did it with joy out of their own poverty as a sign of a new kind of community. I think that has been what has marked us and it will continue to mark us. This is not the end. It is the beginning of a grand new beginning. Last week Don Hoekstra told us how he was accosted in the hardware store by someone who said, "Where are you now?" and he said, "At Christ Community." The man said, "Why would you be in a place like that? They don't believe anything, they don’t have any creed, everybody is his own authority.” I want to say to such a person, "Don't believe anything? Dear God, we believe something. We believe in a community. We believe in the creation of human community." Now, I suppose in a lot of congregations that sounds rather pale, but I'll stand by it and I'm more convinced of it all the time. We believe in the creation of human community because we believe that God is within us and God is among us, and it is in the experience of community that we have the touch of grace, the sense of the sacred and the holy. I was at Duba's table last Tuesday. Duncan Littlefair has celebrated his 91st birthday on the same day that Nancy celebrated her birthday, and he has had a tough summer. He's had some medical problems. But, we got back to Duba's Tuesday and he sat at the table and he spoke about the darkness of pain, of coming up to the very edge, and then coming back to experience the wonder and the awe of the ordinary, of a tree turning its leaves, of his pet dog, and of that table at which the five of us lifted our glasses to the wonder, miracle, joy and glory of life. I'll tell you, it's a holy moment. And here, when we gather week after week, or in small groups, or one to one and we meet each other, we meet each other in honesty and authenticity, soul connecting to soul. That's the experience of the holy, of the sacred, and of God. © Grand Valley State University �For the Joy of It All Richard A. Rhem Page 4   I just read a book by the fine scholar, Elaine Pagels of Princeton, who has done a lot of work on the other Gospels that didn't make the cut [to be part of the Scriptures], and this is a book, Beyond Belief and the first chapter is "From the Feast of Agape to the Nicene Creed." On a bright Sunday morning in February, shivering in a T-shirt and running shorts, I stepped into the vaulted stone vestibule of the Church of Heavenly Rest in New York to catch my breath and warm up. Since I had not been in church for a long time, I was startled by my response to the worship in progress—the soaring harmonies of the choir singing with the congregation; and the priest, a woman in bright gold and white vestments, proclaiming the prayers in a clear, resonant voice. As I stood watching, a thought came to me: Here is a family that knows how to face death. That morning I had gone for an early morning run while my husband and two-and a-half- year-old son were still sleeping. The previous night I had been sleepless with fear and worry. Two days before, a team of doctors at Babies Hospital, Columbia Presbyterian Medical Center, had performed a routine checkup on our son, Mark, a year and six months after his successful open-heart surgery. The physicians were shocked to find evidence of a rare lung disease. Disbelieving the results, they tested further for six hours before they finally called us in to say that Mark had pulmonary hypertension, an invariably fatal disease, they told us. How much time? I asked. "We don't know, a few months, a few years." . . . Standing in the back of the church, I recognized, uncomfortably, that I needed to be there. Here was a place to weep without imposing tears upon a child; and here was a heterogeneous community that had gathered to sing, to celebrate, to acknowledge common needs, and to deal with what we cannot control or imagine. Yet the celebration in progress spoke of hope; perhaps that is what made the presence of death bearable. Before that time, I could only ward off what I had heard and felt the day before. I returned often to that church, not looking for faith but because, in the presence of that worship and the people gathered there—and a smaller group that met on weekdays in the church basement for mutual encouragement—my defenses fell away, exposing storms of grief and hope. In that church I gathered new energy, and resolved, over and over, to face whatever awaited us as constructively as possible for Mark, and for the rest of us. When people would say to me, "Your faith must be of great help to you," I would wonder, What do they mean? What is faith? Certainly not simple assent to the set of beliefs that worshipers in that church recited every week ("We believe in one God, the Father, the Almighty, maker of heaven and earth...")—traditional statements that sounded strange to me, like barely intelligible signals from the surface, heard at the bottom of the sea. Such statements seemed to me then to have little to do with whatever transactions we were making with one another, with ourselves, and—so it © Grand Valley State University �For the Joy of It All Richard A. Rhem Page 5   was said—with invisible beings I was acutely aware that we met there driven by need and desire; yet sometimes I dared hope that such communion has the potential to transform us." The Feast of Agape was where that early community gathered together and they broke bread together and they loved each other and they embraced each other. Elaine Pagels said that's what happened to the church. It went from the feast of love to the Nicene Creed, "I believe in one God ..." I believe that we are about creating human community. We do not worship some God "out there," some supernatural being, some heavy policeman holding a stick of morality, hemming us in, caging us up. We are a human community and it is in our human relationships that we experience the God within us and the God among us. We come here to weep and to laugh and to embrace and to hope. We come here to question and to quest. We come here to care for each other and love each other. It is the community, dear friends, it is the human community, and it is the human community in which I know the sacred and I experience the touch of God. When that gets through to me, what can I do but have a party? References: Elaine Pagels. Beyond Belief: The Secret Gospel of Thomas. Random House, 2003. © 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 Harvestfest, Pentecost XVIII Scripture Text I Chronicles 29:10-13, 22, II Corinthians 8:1-4 Location The location of the interview Christ Community Church, Spring Lake, MI References Elaine Pagels. Beyond Belief: The Secret Gospel of Thomas. Random House, 2003. 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-0-20031012 Date A point or period of time associated with an event in the lifecycle of the resource 2003-10-12 Title A name given to the resource For the Joy Of It All 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 12, 2003 entitled "For the Joy Of It All", on the occasion of Harvestfest, Pentecost XVIII, at Christ Community Church, Spring Lake, MI. Scripture references: I Chronicles 29:10-13, 22, II Corinthians 8:1-4. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community of Faith https://digitalcollections.library.gvsu.edu/files/original/9957bd1a407548e3db84be007b1cc1bb.mp3 0f5909b8157305472cc50a387f90492f https://digitalcollections.library.gvsu.edu/files/original/c8a54ff423cae0a288d2a5a0a7e316be.pdf cb7da895282f2638976a9caa4cf2e1c4 PDF Text Text Credo: Personal and Community Deuteronomy 4:4-9, Ephesians 4:1-6 Richard A. Rhem Christ Community Church Spring Lake, Michigan October 19, 2003 Transcription of the spoken sermon My sermon title this morning is "Credo: Personal and Community." Credo is the Latin first person singular form, translated "I believe." Obviously that is a personal expression, and yet I think when the community is thought of as community, it might also be legitimate to say, "We believe," in that same sense. Finally it comes down to that. I believe. You believe. And then there are some things that we share together that we believe together. Sometimes people will say to me, "We don't believe that, do we?" Or, "What do we believe about..." and I have to say, "We don't believe anything." But, I understand the question, because there is a sense in which a community is marked by a certain spirit, a certain posture. This morning I want to say to you once again in just another way what has been said here many times -I believe, you believe, and while we share many things in common, it finally comes down to that personal conviction of faith, a faith not simply an assent to a number of propositions or creedal statements, but rather, that fundamental trust, that fundamental trust of our lives, and that's a highly individual exercise. Nobody can do that for you. You cannot abdicate the responsibility to anyone else, church community, church official. There were a couple of items that came into my hand as I was contemplating my fall preaching and those two items determined the sermon for this morning. One was a review article in The Christian Century about six weeks ago by a theologian named William Placher who was reviewing the newly published four- volume set by Jaroslav Pelikan, the eminent church historian. Pelikan published this in cooperation with Valerie Hotchkiss just before his 80th year. Not too bad at this point to be publishing a four-volume work of 3,796 pages. The first volume is entitled Credo. 606 pages and you can buy it independently for a little under $40. But, if you want the four volumes with the CD Rom, it costs $995. Now, can you believe anybody would invest that much money in four volumes that contain 2000 years of creeds and confessional statements? That's what Pelikan has done. Two thousand years, right up to the year 2000, of creeds and confessional statements from around the globe from every conceivable kind of community and denomination and confessional family. Four volumes, almost 4000 pages. That could take care of your leisure time for a while. © Grand Valley State University   �Credo: Personal & Community Richard A. Rhem Page 2   Pelikan has written much. I have an earlier five-volume set on the Christian tradition in which he traces the theological development over 2000 years. I have quoted Pelikan here, a good Lutheran theologian. He's the one who said, "Tradition is the living faith of the dead. Traditionalism is the dead faith of the living." An excellent scholar, he has put all of this together and toward the end of his life recognizes that what he has just engaged in is an archival exercise. As Pelikan observes, many in this age feel "that even if the time for faith as such may not have passed, the time for teaching Christian faith as authoritative dogma probably has, and the time for confessing it in a normative creedal formulary certainly has." Placher, Christian Century. September 20, 2003. What he is saying is what I have given my whole life to and what I offer in this final offering is an exercise in creating an archive for the future. Now, he doesn't mean, I'm sure, that the church is done thinking theologically or that the church is done expressing itself confessionally. What he's trying to say is that we have moved beyond the era of dogmatic authoritarian religious prescription. The time of formulating dogmatic statements and absolute creeds is over. We can go into the reasons for that. Fundamentally, it is because we have begun, over the last one hundred years, to think historically. We have seen how all of this has developed, and we have come to see not the absolute character of these statements, but rather, their relative character. We have come to see how all of this has evolved, and so we are less ready in this time to give absolute allegiance to some kind of formulation. We know that we are people on the way, and we know that being religious is not having some externally imposed, authoritarian statement of truth placed on us, but rather, in being engaged in seeking to find our human experience illuminated by our religious observance and practice. I think that Pelikan is absolutely right. The day of the authoritarian church, the ecclesiastical hierarchy, canon and creed, is past or is passing. I might be wrong about it, but I don't think so, and I surely hope not. The second item that came into my hands about this time was the book I had with me last week, Elaine Pagels’ Beyond Belief. It is an excellent study, a very personal one. As I mentioned last week, Elaine Pagels gave up the church in her adolescence because of its absolute exclusivism. She was turned off by that. But, she still became a religious scholar, and she began her doctoral work about the time that a library was found in the sands of the Egyptian desert in 1945, the Nag Hammadi Library. A huge clay pot was found that had some fifty manuscripts in it. In the 4th century, when Athanasius was finally established on the Bishop's throne in Alexandria, they were in the process of determining what was to be the canon. Athanasius is the church father who first mentions the 27 books of the New Testament. Athanasius was a tenacious, ferocious kind of leader He passed © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 3   an edict that all other writings that didn't make the cut of the canon should be banned and burned, and probably some monk who didn't like that kind of an attitude gathered some of the most valuable manuscripts, put them in this clay pot and buried them in the Egyptian sand where they stayed for 1600 years. Elaine Pagels at the time of her doctoral work, as these documents were becoming available, did an excellent study which still is looked to today on the gnostic gospels. As she did that kind of study, she learned all about those early centuries and the formation of the Christian church as an ecclesiastical institution and the theological tradition that formed and shaped that church in those early centuries. She had left the church, but she does this religious scholarship and studies particularly that period of the church that was developing orthodoxy. Orthodox means straight thinking. She was well aware of that period of three or four centuries during which this diverse Jesus movement was being brought under control, reined in and given a normative form. Then, as I mentioned last week, she has personal tragedy in her life and one Sunday morning while out jogging in New York City, to warm herself, slips into the narthex of a church and finds herself deeply moved by the music and the prayers and the liturgy. She goes back, she goes to the lower level of the church and gets into a support group and finds her life being nurtured by the religious observance from which she had absented herself for many years. Just as Pelikan sees no future for that dogmatic structure of Christian faith, so Elaine Pagels, who has studied the whole formation of that structure, while returning to community, to religious, specifically Christian, community, is not willing to return to that authoritarian, dogmatic, ecclesiastical structure, for she says, "While I learned again the things that I loved in the Christian tradition, I also learned the things that I cannot love." Part of what she cannot love is documented in that insert in your liturgy which I included from her book. I'm not going to read that, but in that little section she tells about the church father Irenaeus, who was a Bishop in the second century in the area of Gaul. Irenaeus, as a leader in the church, experienced people all over the place. He experienced all kinds of people who were having visions and revelations, who had their own intuitions, and their own insights and their own wisdom and they were all giving expression to it, and in a word, that Jesus movement, that early Christian church, was chaos. It was messy. There was no uniformity of expression of faith, and there was no uniformity of practice and observance. So, Irenaeus was one of the chief shapers of a movement that brought a normative structure to the Christian movement. Athanasius, I mentioned a moment ago, was another one. There were a number of such people. Finally, that Christian movement was brought into a uniform expression when the church was made legitimate by the Emperor Constantine. We speak about the Constantinian establishment of the church. All of that diverse expression was brought into an acceptable expression which was orthodox opinion. In the little insert I gave you, you can find how nasty that process can become because what happens © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 4   immediately when you establish what is "in," is that you also rule out what is "out" and the process begins, the process of excluding and exclusivism and of a triumphalism that claims to have the very truth of God and damns that which differs from it. It is a normal process, it is a human process, we can understand how it happened, we can understand that these leaders were good people who sincerely believed they were doing the will of God. Elaine Pagels is sympathetic to these leaders, but as she indicates and as we religious leaders don't like to admit, if indeed we claim for your benefit that we have the truth of God, and if we believe that we are the guardians of that truth, and if we believe that for the honor of God and for the well-being of the church we have the obligation to hold to that authoritatively, then we can do that with all humility. Who am I but a servant of God? Except the servant has honor in proportion to the one he serves, and so if God has invested me with this deposit of faith, then some of the authority of God comes to me, too. As Elaine Pagels says, the process in those second, third, fourth centuries was to create a canon and a creed and an ecclesiastical hierarchy, and I'll tell you what, I was born too late. I wish I'd been born when there was a canon and a creed and authoritarian hierarchy. (I would like to have been a Cardinal, if not the Pope.) What a way to go! If you have the canon, and you have the creedal formulation, and the power to enforce it, you are golden! What I'm talking about is actually what happened very normally, very understandably in the process of the emergence of the Christian church into a dominant institution. Elaine Pagels says, "I can't go back there. I've come to see that I really need religious community. I've come to see there's a great treasure there that still touches me inside and I want to expose myself to it. But, I can't go back to those things that I cannot love, an authoritarian, dominating dimension marked by canon, creed and absolute, ecclesiastical hierarchy." I wonder about the future of the church. Pope John Paul II just celebrated 25 years and we're going to be seeing a lot out of Rome in these next weeks and months, maybe years, who knows? We know his failing health. Obviously, there were conversations in Rome. But, what a marvelous system. He has appointed all of the Cardinals that will appoint his successor, so the deck is stacked. How can he lose? But, isn't it amazing that that dogmatic structure can continue to perpetuate itself in our world today, our world of satellite and internet and four volumes of two thousand years of creeds and confessions? I wonder how long even the Roman Catholic Church can resist the democratizing spirit that undercuts authoritarianism? I think about a church sort of in-between, the Episcopal Church right now trying to keep from breaking communion. It's a grand tradition, again, but should the leaders of the American Church who believe that they have acted with integrity and honesty and in accord with the will of God as they understand it in the determination to consecrate a gay man to the office of Bishop, should they back © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 5   down in order that the body of Christ not be rent? What is the future going to hold for grand ecclesiastical institutions? I don't know. But, I know this - and that's why I talk about it this morning because I want you to be very selfconscious about it -I know this, I am so delighted to be a part of a community, a religious community, a community committed to the religious quest, a community Christian in that it finds its access to God in the face of Jesus, the God of Israel whose creed was, "The Lord our God is one God." The Jew Paul saying that that one God for him was now seen through the lens of Jesus, his Jewish brother. It was Paul who pleads with the Ephesian community to be patient with one another and deal with one another in gentleness and to bear one another in love, and to keep the spirit of unity and the bond of peace. Now, Paul was passionate. He was so passionate about it because he did believe he had that apostolic mission, and yet in his better moments, he spoke to the community and those were all separate communities at that time, to be gentle and patient, forbearing one another and to keep that bond of peace and love. I am so happy to be a part of a community like this which is weak and vulnerable, that in the face of the world is powerless. The best way for a religious community to be is to be powerless and vulnerable so that we give attention to the things that are really those things to which we ought to be attending, and that is the illumination of our human experience before the face of that mystery, because finally, it is not some grand ecclesiastical institution or some absolute creed or some carefully defined canon apart from which there can be no other light, but it is credo, it is "I believe," and by extension, "We believe." A congregation that blesses diversity and encourages conversation, walking together. We're not isolated, atomistic, fragmented folks. We're in community and we converse and we care, we support. But, we don't have all that baggage beyond us. Nor do we have some authoritarian system imposed upon us. We can "roll our own" and do it together. I'm so delighted to be a part of a place like this, and I'm so proud that we have come this way together. It's not for everybody and we certainly have not arrived, but we've positioned ourselves to capture the future. Not everybody's happy about that. A couple weeks ago Don was accosted in the hardware store in Graafschap for affiliating with a place like this that doesn't believe anything. And this week we got an e-mail, it came to Barbara; must be that the Center for Religion and Life mailing that stirred this up. The subject is the truth. It's from Steve: I want to encourage your organization and Christ Community Church to abandon the liberal, non-biblical perspectives you are putting forth. You are misleading many people who are new believers or not mature in their faith with lies from the pit of hell. I pray that you will preach the gospel of Jesus Christ alone, not your gospel, and teach the Bible as the true and complete revelation of God to man. This will change lives and bring people into God's kingdom rather than waste time on the useless discussions you © Grand Valley State University �Credo: Personal & Community Richard A. Rhem Page 6   seem to promote. Thank you for your consideration. May God bless you and return you to the truth. Well, thanks, Steve, but no thanks. I've been there. I know about that experience of authoritarian domination and authoritarian absolutism and narrow exclusivism, and I don't ever want to be a part of it again, because you spoil me. You're wonderful. And together we live before the face of God with confidence, with joy, and it's so good. References: Elaine Pagels. Beyond Belief, 2003. William Placher. (Review of Jaroslav Pelikan. The Christian Tradition: A History of the Development of Doctrine, Vols. 1-4. University of Chicago, 1984.) Christian Century, 2003. © 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 Deuteronomy 4:4-9, Ephesians 4:1-6 Location The location of the interview Christ Community Church, Spring Lake, MI References William Placher, Review of The Christian Tradition: A History of the Development of Doctrine, 1984, in Christian Century, 2003. 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-0-20031019 Date A point or period of time associated with an event in the lifecycle of the resource 2003-10-19 Title A name given to the resource Credo: Personal 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 October 19, 2003 entitled "Credo: Personal and Community", on the occasion of Pentecost XIX, at Christ Community Church, Spring Lake, MI. Scripture references: Deuteronomy 4:4-9, Ephesians 4:1-6. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Community Fundamental Trust Non-authoritarian https://digitalcollections.library.gvsu.edu/files/original/2ebadb55c658eaa6f378399456e9c8c0.mp3 36261ee44660812d3220b8d689f6bda1 https://digitalcollections.library.gvsu.edu/files/original/92d0689741652007095b0aa2621bf77b.pdf d20b3757cc0f134fc907be2f8f3074ec PDF Text Text The Secret of Dying Well All Saints Day II Timothy 4:6-8; Luke 23:44-49 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 2, 2003 Transcription of the spoken sermon This service is such a moving experience. To see all of you streaming to the Table, to know the wonder of a loving community is quite overwhelming. What a beautiful privilege it is-for us to be here together with sacred memories and stories. As we continue to celebrate this All Saints Day, I want to think with you for a few moments on "The Secret of Dying Well." If you read the Gospels, there is no way you can reconcile the way in which Jesus died. It's generally considered that Mark is the earliest Gospel; Matthew and Luke followed him very closely, and John, of course, stands out by himself. But, if you read those four accounts, you will find that Matthew is pretty much an exact replica of Mark, so there you have one picture and it is the picture of Jesus in utter desolation, crying out in the darkness of that hour, "My God, my God, why hast thou forsaken me?" If you would go to John, you would find that John's portrait of Jesus is a Jesus who is simply in control. As the Passion story opens, Jesus says, "I lay down my life. No one takes it from me." And throughout that passion account, it is obvious that Jesus is really in charge, even though he is a prisoner about to be crucified. His final words include taking care of his mother, acknowledging his thirst, and then saying, "It is finished. My work is finished. Completed. Done." Luke, although he follows Mark as does Matthew, does not follow Mark in the account of the crucifixion. You will remember the familiar crucifixion story of Luke. It is beautiful, Jesus experiencing all of the horror of the darkness that the human family is capable of, expressing gracious forgiveness, "Father, forgive them, for they don't know what they're doing." Hanging there between two criminals, one on his right and one on his left, railed on by one, beseeched by another to be remembered, In the midst of his own anguish, he reached out as always he had done, and said, "Today you will be with me." And then, borrowing the Psalmist's expression, he died trustingly, "Father, into your hands I commend my spirit." © Grand Valley State University   �The Secret of Dying Well Richard A. Rhem Page 2   From the utter desolation of Mark and Matthew to the Jesus in charge in John, to the rather human, beautiful Jesus of Luke, you can't possibly reconcile those accounts and we know now that those are not words from the cross, anyway. These Gospels, written decades after the event, were certainly based on memory and oral tradition. Some such expressions could have been made, but we don't know that and that doesn't really matter because what we do know is that the Gospel writers were painting portraits for us. They were artists. They were painting portraits of a life, and they painted portraits of this life in its dying. John, for me, is a bit too contrived, Jesus a bit too above it all. Matthew and Mark - well, I'm glad for them because I know it is true to human experience that there are those times when the only thing we can say is, "My God, my God, why has thou forsaken me?" and so, I'm glad that there was a portrait of Jesus that identified him with that kind of human desolation. But, as for me, I have to choose Luke because Luke seems to reflect in Jesus' death the way Jesus was in his life, that amazing, gracious, forgiving of those who were doing him wrong. It is amazing. I think "Father, forgive them" has to be one of the most startling revelations possible. How is it possible? And yet, what we have imbibed about Jesus makes that so consistent with who he is pictured to be, reaching out in compassion and in care, so characteristic of his life, and then, finally, that deep trust and the grace to let go, "Father, into your hands I commend my spirit." Three different portraits, three different stories, you can choose your own favorite, and maybe sometimes you will choose one and maybe sometimes you will choose another. There are times when we need all of those. But, again, I choose Luke because it speaks so powerfully to me of what I have come so deeply to believe, and that is that the secret of dying well is living well. Living with a grace to forgive others and ourselves, living with the kind of care and compassion that draws us out of ourselves to embrace the other, living with the kind of deep peace that in fundamental trust allows us to let go. I think the secret of dying well is living well. It was true of Paul in his own final testimony. We have it in the Second Letter to Timothy, "The time of my departure is at hand. I have fought the good fight, I have run the race, I have kept the faith." The secret of dying well is living well, living with a purpose and a passion, committed, devoted, fascinated, having one's life grasped by that which is bigger than oneself, that which is full of grace, of love and joy and freedom. Bonhoeffer died that way. When they called his name, he said to his English fellow prisoner, "This is the end, for me the beginning of life." And in the case of Paul, there was this deep conviction about that final vindication of all things. Paul had that apocalyptic sense of the imminent end of the End of history. Bonhoeffer had that, too. He had at least a deep sense of the presence of God in his life. Stories - Jesus, Paul, Bonhoeffer. © Grand Valley State University �The Secret of Dying Well Richard A. Rhem Page 3   I had an interesting experience this summer. It's well known here that my Tuesdays are kept with religious devotion at the table down at Duba's, and this one whom I have come to know so well and love so dearly and respect so deeply, Duncan Littlefair, had a medical problem with complications, so that he drifted near the edge, intense pain, the deep of the night. And in his return to the table, he was so anxious to tell us of being so near the edge where one could really let go and move into the darkness, but peacefully. This good friend of mine is a religious naturalist for whom this life is the gift of life and to be lived well without anything beyond. I see him in such peace, such wonder and awe at the gift of life. Another story. If you were told that this was the last day that you were to live, how would you spend it? I hope you'd spend it just the way you intended to spend it before you found out that it was the last day, that life was so good, that it was lived with such grace, that purpose was pursued passionately with all of one's energies and all of one's gifts were drawn out of oneself so that notification of the end would be just the natural course of things. Stories - Jesus, Paul, Bonhoeffer, Duncan Littlefair. I am convinced that whatever there is in that mystery that is our source and our ultimate destination, to live well these days is the secret of dying well, to live without denial, to die without regret, to live fully, to give ourselves in prodigal abandon to enjoy, to be free... Ahhh, good friends, it is so good and so rich. The secret of dying well is living well and it is for us to live well today. As has been announced here last week, I have pneumonia and on Thursday I had an X-ray. I have had such wonderful medical care from Dan Powers and so he wanted an X-ray so he could see me on Friday to see if the antibiotic had won the battle or not. I showed up on Friday, was called in and faced that awful moment when you're asked to step on the scale, and then I offered my arm for the blood pressure to be taken and in those moments, my heart began to race in a way that I have never experienced before. I know now for you medical people out there that it was an SVT, a super ventricular something or other. I'm sitting there, my blood pressure's good, my weight's awful, and my heart's beating twice as fast as it should. So, Dan told me that the X-ray showed there was still pneumonia, that pneumonia could trigger this kind of thing, but I had to go to the ER. So, I made my way to the Emergency Room for the second time in ten days and, of course, when someone comes in with a racing heart, they don't monkey around. They send the wheelchair with you and on the bed and all kinds of wires and hook-ups and one thing and another, and when they got me all set and were ready to read the whole thing, the heart went back to normal. But, of course, they don't let you out of those places so easily. They ask all kinds of questions about why would that happen? So, I had six hours in the Emergency Room on Friday to contemplate my All Saints Day sermon theme. You have to believe that I was thinking about it, and I was thinking about me thinking about it. I want to say this morning, the thesis holds. The thesis holds. So many things © Grand Valley State University �The Secret of Dying Well Richard A. Rhem Page 4   to live for, so many people to live for, so many horizons yet to journey toward. So many of the wonderful joys of life. But, if Friday had been the last Friday, it would have been fine, because by the grace of God and the love and grace of this community and my own beautiful family, surrounded with friends, My God!, how life has been so good. I am convinced that the secret of dying well is living well. Live well, good folks, be good to yourselves, forgive yourselves, forgive one another, embrace, leave no stone unturned for kindness and justice and peace. All will be well. All will be-well. All manner of things will be well. Thanks be to God. Dietrich Bonhoeffer. Letters and Papers from Prison. First published in 1953; First Touchstone Edition, 1997. © 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 All Saints Day, Pentecost XXI Scripture Text II Timothy 4:6-8, Luke 23:44-49 Location The location of the interview Christ Community Church, Spring Lake, MI References Dietrich Bonhoeffer. Letters and Papers from Prison. Touchstrone edition, 1997. 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-0-20031102 Date A point or period of time associated with an event in the lifecycle of the resource 2003-11-02 Title A name given to the resource The Secret of Dying Well 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 2, 2003 entitled "The Secret of Dying Well", on the occasion of All Saints Day, Pentecost XXI, at Christ Community Church, Spring Lake, MI. Scripture references: II Timothy 4:6-8, Luke 23:44-49. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Compassion Forgiveness Meaning https://digitalcollections.library.gvsu.edu/files/original/10ab2d1f8abdbb05f7973b43dd4d333d.mp3 b25bd84f434c14dd63e5055df27b3671 https://digitalcollections.library.gvsu.edu/files/original/c1990c845257229d4da37c8167227525.pdf 32699691eb453188dc0bb15e01abcf69 PDF Text Text A Non-Election Year Election Sermon Jeremiah 7:1-7,11; Luke 19:41-46 Richard A. Rhem Christ Community Church Spring Lake, Michigan November 9, 2003 Transcription of the spoken sermon Let me say a word about the strange title of this sermon, "A Non-Election Year Election Sermon." It is a non-election year, but it's not really a non-election year because we did have elections, but we didn't have elections on the national or state issues or candidates, and so my point of saying it is a non-election year is it is a time without the intensity of feeling or concern about particular issues. At such a time, when there are not pressing issues upon us where there is likely to be polarization and strong feelings, it is the best time to look at how we deal with those kinds of social, political, national, world issues that confront us as a people. So, I call it an election sermon, not necessarily a good name for what I am trying to talk about, but what I mean is a sermon that would be preached in the light of a democratic people casting their votes and making up their minds on issues and candidates on the basis of some sense of awareness of the spiritual dimension of the issues or the candidates that are being placed before us. I got the idea from a great English preacher, Henry Perry Liddon, who was a 19th century intelligent, scholarly, conservative, evangelical Anglican preacher who held the pulpit of great St. Paul's in London. When I was in seminary, we studied some of the great preachers and Liddon was one of the models, and I began then to buy used volumes of Liddon's sermons from England, accumulating a shelf full of them. I would go back to those sermons many, many times, and occasionally I would read a particular sermon of his, the title of which I can't remember. I could remember if I could have gone to my shelf and picked up the book and found it, but I sold the book last summer. Dumb thing to do. There was no need to do it and it was the first time I'd sold some books and I'm sorry. Liddon would annually preach a sermon in great St. Paul's that would address the issues, the critical issues that were facing the English people. He did this very responsibly, very scholarly, in a marvelous manner. I suppose that it was the Church of England's counterpart to the Queen's annual address to Parliament. Maybe it was something like, in our situation, the President's State of the Union Address. It was a sermon that addressed the nation and those critical issues that were before it. Of course, this was simply because in England the Church is established. The Queen appoints the Archbishop of Canterbury, and so there is © Grand Valley State University   �A Non-Election Year Election Sermon Richard A. Rhem Page 2   the union of Church and State still in England to this day. But, what was going on there was that the Church had a voice addressing critical issues of a social political nature, like the Hebrew prophets. Israel began as a theocracy. God was the sovereign. But, there came a point, remember, when Samuel was the leader and the people came and said, "We want a king so we'll be like other nations," and he said, "You'll be sorry." They said, "Nonetheless." So, a king was appointed and Israel became a monarchy. However, the prophetic office arose along with the monarchy and those who study these things tell us that Israel was saved from the autocratic rule of despots that marked their neighbors by that prophetic office that always reminded the king that he was the king by the good pleasure of God who alone was sovereign. The king was anointed by the priest with oil, the sign of the Holy Spirit, the sign that he was a servant of God, he was not autonomous. Once again, this was natural because there were not separate state and religious establishments in Israel. It was all one and the temple was the center of that. The text we read this morning is Jeremiah's famous Temple Sermon, in which he stands on the steps of the temple as the people are coming to worship and says, "Don't say, 'The temple of the Lord, the temple of the Lord, the temple of the Lord.'" In other words, don't find your security in the fact that there is a temple here which you can attend, which is the symbolic center, the seat of God's presence in your midst. Don't take that for granted. Don't think that you can violate the covenant community life that was characteristic of God's people Israel, the doing of justice, the care for the marginalized and the poor and the weak, and total devotion to Yahweh. In the society of the day, in Jeremiah's time, there was corruption, they were violating this and Jeremiah was saying to them, "Babylon is coming and exile is imminent because it will be the judgment of God for your failure to live according to the covenant of God." Jesus picked up that text from Jeremiah, combining it with one from Isaiah, "My house shall be a house of prayer. You've made it a den of thieves." In other words, you think you can go out and do all kinds of corporate scandals and so forth, and then come hide in the temple and somehow or other you will be sheltered from judgment because you're hiding within the temple. You have made the temple a den of robbers, a den of thieves. And so, Jesus was picking up that same prophetic role of the Hebrew prophet. He was a prophet in the best sense of the word. There again, one didn't have the political establishment and the religious establishment. There was a nation whose political-religious reality was all one, with the temple as the symbolic center of it all. I suppose one could say it was natural for the prophet to address Israel as that special people of God. What do we do? We are an experiment, a very marvelous experiment in the separation of Church and State. Thomas Jefferson's image of that wall of separation between Church and State, that wall is being chipped away in our day, to our hurt. I want to be very clear that I affirm the separation of Church and © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 3   State. I believe that our nation was born in that age of reason, that dynamic period of human history, the Enlightenment, post-French Revolution, "Liberty, Equality, Fraternity," all of that democratic ferment rising to the surface. Our nation was an experiment throwing off all of that baggage of the European systems and all forms of authoritarianism, lifting up the inalienable rights of the human being. That was a great breakthrough in human experience. I do not trust organized religion. I do not trust organized religion with power. There has been too much tragedy, too much violence in the history of humankind that has used religion as its fuel. I affirm our situation of separation of Church and State. My question to you this morning is a serious question and a sincere question. I come to you asking you to consider a question, not having an answer for you. My question is: Given that we have the separation of Church and State, how does the Church play its role over against the State in order that in the issues that we as a people face, the spiritual dimension of those issues might be lifted up? Obviously, in the political establishment, there is going to be political rhetoric, propagandizing, campaigning of all forms and shapes, opposing parties, and that's all part of our political system and it has its strong points, and it can have some weak points. But how do we as a people, a religious community, a people who want to have more than politics as usual, more than just pragmatism, more than just expediency, more than elections being able to be bought and paid for, how do we bring the spiritual dimension before the people so that, when we cast our votes, or when we make our decisions as a nation, we have become aware, a consciousness has been raised, as to the spiritual aspects of those respective issues or candidates for whom we will be asked to decide? With the separation of Church and State - how does the Church exercise its responsibility for the whole people, for the well-being of society? That is an honest question that I want you to think about with me this morning, because our situation is somewhat unique and, as I think about this, I think about my own story. I came out of school and to this congregation in 1960 and I was a salvation preacher. I really believed that my responsibility was to preach the Gospel, to call my people to repentance and to faith in Jesus Christ in order that they might have their sins forgiven and the hope of eternal life. I didn't really have to deal with issues of political, economic, social implication. I didn't deal with them. I didn't think... I was raised on the cliché, "Religion and politics don't mix." In my early years, it wasn't a problem. Then I left here and went to New Jersey and during that time the Vietnam War situation was becoming critical and I can remember hearing the prophetic voices and protests and realizing that we were in a fix, but it ended; we left without victory or honor, and I had not raised my voice. I was growing restless about that because I was recognizing more and more what a large slice of life was not taken into account in my ministry. © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 4   Then I went to Europe, but what I had to do was take a theological bath. I had to figure it out theologically and biblically and that's where my growing edge was. For four years, I wrestled. It was really the first education I got. It was the first time I ever asked an honest question or really sought an answer that I didn't start out with. I had gone to school until age 25 using every bit of intellectual power I had to buttress the presuppositions that I imbibed with my mother's milk. It's a tragedy, but it's true. But, I had to do it theologically and biblically. For the last 30 years here, I've been dragging you kicking and screaming through this experience of trying to figure out how to translate the theological tradition into a relevant statement for today, how to re-imagine the faith and spiritual life. I'm so delighted that Ian Lawton is coming here without all that baggage that I've carried and dragged along and bothered you with, so that he can start out fresh with all of the enthusiasm and optimism and joy of finding out what it means to live a spiritual life in the 21st century. Isn't it going to be fun? It's going to be so much fun. But, what we've been through has brought us to the point where we're ready for that. But I'm asking you now myself, in the springtime of my senility: How should this kind of thing be handled in a nation that values the separation of Church and State, and yet certainly wouldn't advocate that its whole national life be devoid of spiritual commentary, spiritual comment? How could we do that? It is one thing to enunciate ideals and principles, but they have to land somewhere. It is easier to look in retrospect and try to think about those things. That's why I keep coming back to Bonhoeffer so often, because here was a Christian man who really in his heart believed that to follow Jesus was to be a pacifist, who saw what was going on in his nation and who said explicitly, "I have to choose whether to will the downfall of my nation in order that Western civilization may be saved, rather than the success of my nation which will be the destruction of Western civilization." Here was a Christian thinker who was really a pacifist, who was wrenched in his soul, who put himself in the place of a conspirator's to assassinate Hitler, an act, a concrete act. His ideal, his passion had to find concrete action. He didn't just do that on the side. He also preached it until they cut him off the air. O, blest be the preacher who gets cut off, you see, because he is saying something that's touching the nerve, that is, as Luther would say, addressing where the battle is raging. How do we do that? We, as a church community, generally in this country have pretty much operated on the basis that religion and politics don't mix, and you may say, "I don't come to church to hear politics." Okay. Then tell me, how does Christian faith, how does biblical faith, how does a prophetic witness lift awareness and raise consciousness so that we might be helped to see a larger picture and choose wisely? I know we can do it in various ways, and that is done here. We're going to do it here next week. We're going to do it here following the service today. © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 5   Joel Toppen is going to talk about The American Empire, and that's good because that's a forum and there are questions and answers and interaction. Next week, Howard VanTill will talk about Intelligent Design and that's very pertinent right now. It is a state issue. Our state is focused by these right-wing forces that want to get Creationism back into the school, and next week Howard will lecture and demonstrate. I was so glad for the wonderful interview in the paper with him where he was able to say, "Trying to get Creationism in the school is a stealth approach and it's bad theology and it's bad science." It is important because three of the legislators who sponsor these bills come from Western Michigan. I was so happy in the article that our Representative Barbara VanderVeen was quoted because she says she's for this because she believes in a Creator! That's ignorance! Of course we believe in a Creator! That's not the point. If you sponsor a bill in the legislature, you ought to understand something about it, I would think. Tomorrow night come to the Circle of Friends. You don't have to be gay, you can just be happy. The issue there is important. We have again in our state this ridiculous idea about defining marriage constitutionally, and the Ottawa County Commissioners are being asked to support such a constitutional amendment. It really is an attack on the gay-lesbian community, and that paranoid fear about same sex unions. So, it's good in those forums because there is talk-back. But, I raise the question: How can we handle it as a community as a whole? Otherwise, what the Church becomes in its worship is an irrelevant gathering of like-minded people trying to find comfort and security, a kind of ritual society that is unrelated to where we really live. We really live in the broader culture. We really deal with these broader issues. There should be the light of the word of God. I don't have the word of God, but I should be responsible at least to lift up these things in order that we might think about it together and in order that we might vote with great diversity but with intentionality so that we know and we have thought about it so that we have not simply on national issues submitted or yielded to tribalism and nationalism, which is sin. That we have thought about it in the presence of the God who transcends every border and who transcends every image that the respective religions have of God. I don't want the militant Religious Right, which for the last two or three decades has really gotten into the fray, to be the only voice of people who value the spiritual dimension. I want an intelligent, passionate, open, liberal congregation like this, not as a congregation. We don't need to do it together. But, where you are, do it intelligently and seriously. How can we do this? I would be satisfied this morning if you would go out of here and if you would say, "Dick has raised an honest and a real question." I have to quit; I have so much good stuff here, I can't ... You're going to have to come back another time. It's really good stuff. © Grand Valley State University �A Non-Election Year Election Sermon Richard A. Rhem Page 6   I knew I was going to be handling this and I knew that I was handling it, but I don't know how to handle this, so at Duba's table last Tuesday, I said, "Duncan, you had this powerful pulpit in the city for all of those many years." Of course, Duncan always gets after me and tells me in no uncertain terms how to do it. Don said, "Duncan, you were a preacher that preached. Dick is a pastor who preaches." Duncan would wail away from that pulpit and he was oblivious to who was out there. He spoke to issues local, national, with a powerful prophetic voice. He had the kind of armor about him which I don't have. Right now they're doing a movie on Gerald Ford and he is being filmed because when Gerald Ford pardoned Richard Nixon, his assistant counseled with Duncan Littlefair and Duncan went into the pulpit and advocated the forgiving of Richard Nixon. From Grand Rapids a pulpit that touched the nation's capital. Relevance! Power! Prophetic! I'd rather be your priest. I really would. Last week, All Saints Day, candles, remembering those we've loved and lost a while, and I sat up there and watched you stream forward to receive the Eucharist. It is so deeply moving. Then I could speak to you about how the secret of dying well is living well. In the narthex, Michael Bouman came up and said, "Dick, the timing was right. Tomorrow my Dad's going to go off the respirator." He said, "I want to take the tape," and he took the tape. Monday they took Michael's father off the respirator, but he was able to be with the family. Mr. and Mrs. Bouman listened to the sermon, Tuesday morning he died. That's what I really love to be about. We'll never lose that here. But, this is too important a place and the world has critical issues too important for us not to deal with the larger picture, for the well-being of society, for the healing of nations, for the creation of global community. I'll consider this morning a success if you go out of here saying, "It's an honest question. I have to think about it." And if you'll promise me never, never to say, "I didn't come to church for politics." © 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 XXII Scripture Text Jeremiah 7:1-7, 11, Luke 19:41-46 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-20031109 Date A point or period of time associated with an event in the lifecycle of the resource 2003-11-09 Title A name given to the resource A Non-Election Year Sermon 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 9, 2003 entitled "A Non-Election Year Sermon", on the occasion of Pentecost XXII, at Christ Community Church, Spring Lake, MI. Scripture references: Jeremiah 7:1-7, 11, Luke 19:41-46. Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Spiritual Dimension of National Issues