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                    <text>Women. Gender, and Sexuality Studies Department hosts

T-Shirt Reception and
Photo Shoot

MARCH25
/

Celebrate the winning design from the t-shirt
contest, get your photograph taken in your new
shirt. and share what feminism means to you!
Refreshments pro,;ded.

2266

Kirkhof

12:00-2:00pm

�</text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477"&gt;Naval recognition slides (RHC-50)&lt;/a&gt;</text>
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                    <text>Table Fellowship: A Sign of God’s Nearness
From the series: The Faith of Jesus: Trust in a Gracious God
Text: Mark 2:15
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Lent I, February 28, 1993
Transcription of the spoken sermon
When Jesus was at table in his house, many bad characters . . . were seated with
him.” Mark 2:15

We have entered another Lenten season. The advantage of the celebration of the
Christian year is that it brings us annually through those events, and gives us
opportunity to hear those stories that have shaped us as a community of faith and
as the body of Christ. So we come once again into this Lenten cycle and we begin
our Lenten pilgrimage, following the steps of our Lord, as it leads to his death, his
crucifixion.
But it is not as though we simply revisit the old story. It is not as though it has all
been said before. The stories are the same. The events are the same. But we are
not the same. There is the passion and pilgrimage of Jesus, and then there is the
pilgrimage of each one of us. We come as different people. For one thing we are a
year older than last time. Every time we come, we come as those who have had
new experiences. Some of us have been devastated. Some of us have been
exhilarated, and all of us have gone through the kinds of experiences that have
changed us and will make it such that our angle of vision is a bit different this
time as we come through the old familiar cycle once again. I probably am more
aware of that than you, because I have both the privilege and the responsibility to
prepare for this season with greater intensity than would be expected of any one
of you. It has been my custom over many years now to leave you for an extended
time, prior to this season, in order that I might do some new and in-depth
preparation and come back ready for this Holy Season. As I reflect and prepare I
am conscious of new lenses, new insights rising to the surface.
With the capacity of computers today, if someone were to enter in all of the
themes and texts of my Lenten preaching over 22 years, I am sure that you could
see evidence of such shifts of perspective. As a matter of fact, I am aware of a very
significant shift in my own perspective and understanding going back at least
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three years now. Back in 1991 I preached on “The Sign of The Cross, The Way of
Jesus.” Rather than looking back from the perspective of Paul, I began to suggest
we walk in the footsteps of Jesus. Paul’s perspective is very much the perspective
of the Church in its theological tradition. Paul, after Good Friday and after Easter,
steps back, and from the perspective of post-Easter looks at that death and tries
to make sense of it. Essentially, Paul raises the question: What was the meaning
of that death?
And I think for many years that was also the question that occupied me, trying to
make sense of that death, trying to understand that whole complex of ideas that
we call atonement. Was it necessary for Jesus to die so that we might be forgiven?
Those questions were really Paul’s questions. Paul was the first Christian
theologian, I suppose, and Paul’s reflection on Jesus, on crucifixion, on
resurrection were the shapers of our Christian tradition. But of late it seems to
me that the significant question for us is not Paul’s question, What was the
meaning of that death?, but rather, following in Jesus’ footsteps, to attempt to
peer through his lenses and then ask, “Why?” More and more I began to ask
myself, “Why? What was there in Jesus that caused the human community of his
day to crucify him?” That question, it seems to me, is significant for us as we seek
to become the disciples of Jesus. The other question, Paul’s question, is more a
theological question.
So this year again, I continue, probing and asking - but this year investigating the
faith of Jesus. In the series title I suggest that the core of that faith was trust in a
gracious God. I want us to think together, “What did Jesus believe?”
We don’t often think of Jesus as a man of faith, do we? Didn’t he know
everything? Didn’t he have a card up his sleeve? Didn’t he just sort of go through
this thing as a charade? No, I don’t think so. A lot of very exciting New Testament
research coming out today is able to pull back some layers and to see Jesus the
Jew, Jesus the believing Jew. While I have been gone I have read several of these
books. One book was entitled, The Marginal Jew. Another, The Historical Jesus:
The Story of a Mediterranean Peasant Jew. And a third one, Jesus, a Life. It was
exciting to see these studies uncover the concrete context of Jesus’ Jewishness
and his historical allure, to see the contours of Jesus: what he believed, how he
lived, how he acted. It is out of that concrete context that, I believe, we must
come to some kind of understanding of why he was crucified.
We have the Table set here this morning. We do that in remembrance of Jesus,
for on the night in which he was betrayed we believe he gathered with his
intimate disciples, and he broke bread and he poured the cup and gave them that
tangible sign of his presence. But, beyond that, was he not also saying to those
that were his most intimate associates, his friends, “Be with me while I share this
last cup with you. I need you.” He was looking for human support and succor in
this point of crisis in his life. And as a matter of fact, this is not so out of sync with
the whole of his life. If you go through the gospels with this in mind, you will find

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that Jesus was always having supper. Simon the Pharisee invited him to supper.
He was often found eating at Mary and Martha’s home in Bethany. He was always
sitting at table with someone. The four Gospels all record the feeding of the five
thousand. There was something about Jesus that in his table fellowship signaled
the nearness of God, and when the Gospel writers remembered the historical
Jesus, the thing that they remembered and continually brought to expression was
the table fellowship of Jesus. Jesus was a party hound.
The last supper was not something out of line with what had been the hallmark of
his life. He sat down with people. In response to some of his critics in Matthew,
the 11th chapter, he just sort of shakes his head and says, “You know, I can’t win
with you people. John the Baptist came, neither eating nor drinking, and they
said he had a demon. He said, ‘I come both eating and drinking and you call me a
wine bibber and a glutton.’” [And because we want to be like Jesus we have Pete
Theune on Team who is our Minister of Gourmet. (Laughter) We are always
eating here, aren’t we?] But for Jesus this was the way he bonded with people.
With whom do you sit at table? You sit at table with those whom you love.
Somebody says, “Let’s have a meal together.” You say, “Not with you.” Or you say,
“Oh, I’d be delighted.” You don’t just eat with anybody. You don’t eat around do
you? (Laughter) Nancy and I have just returned from Florida, and it always
amazes me. You live with people all weeks and months of the year, and then you
discover that you are going to be within fifty miles for ten days down in Florida of
someone who lives down the block. They say, “Oh, let’s get together.” My
goodness. You can’t believe how tough it is to take a vacation! Everybody that is
with me all year wants to “get together” on vacation – you know, “Come and have
a meal.” Well, it’s because that’s the way we experience community and express
friendship. And it was even more so in that culture of which Jesus was a part.
Hospitality was a prime concern. And to sit down and break bread with someone
was a sign of acceptance, of embrace. The Dutch New Testament scholar, Edward
Schillebeex, said that was the very hallmark of Jesus. The presence of God was
mediated by Jesus while he sat at table.
In the text of this morning, Jesus embraced the wrong people. In the listing of the
text in the bulletin from the New English Bible, it says he was sitting at meal with
“bad characters.” Shame on Jesus. Sitting down with “bad characters,” tax
collectors and sinners. He went through the tollbooth and Matthew, (Levi, as he
was called by his fellow Jews) was there, taking toll. Jesus said, “Follow me.” And
Matthew said, “Not me. You don’t know who I am.” Jesus said, “Follow me.”
Matthew got up and followed him. Matthew was a tax collector, ritually unclean,
excluded from the community of God’s people, an outsider, and Jesus said,
“Follow me.” And Matthew couldn’t believe it. When he found that Jesus was
serious, Matthew said, “Let’s have a party.” Matthew invited his friends. And who
were his friends? Other “bad characters.” The religious right came to Jesus’
disciples and said, “What’s he doing eating with bad characters, tax collectors and
sinners?” That’s why in the end they killed him.

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In the table fellowship which was the hallmark of Jesus ministry, he gave witness
to what he really believed, and that is that God is gracious and invites all. That
word is very threatening to a religious institution. A religious institution is strong
to the extent that it can create an over-againstness with all of those who are not
“our kind.” Isn’t it remarkable, really, that the Church has duplicated the very
mentality of the Jewish community of Jesus’ day in its exclusion from this table?
It has said, “Oh, you can’t come,” or “If you ask permission, perhaps you can
come,” or “Is everything right in your life so that you might come here?” or
“Whoa, not you!” But not Jesus. Jesus opened his table of fellowship to all
people. And it was that kind of thinking, that kind of behavior that got Jesus
crucified.
I have said on occasion, “Rather than putting a fence around this table, we should
set it up on Savidge Street and offer bread and wine to those passing by on their
way to skiing up north, saying, “Have bread and wine for the journey, and have a
good Sabbath.” What did Jesus believe? Jesus believed in a gracious God, and he
would sit down with anyone in order to communicate in his action, in his
openness and availability, that God’s embrace was wide enough to include them.
He mediated the Presence of God and the offer of salvation in the table
fellowship, which was the characteristic of his whole life and ministry. What did
Jesus believe? That God was trying to get God’s arms around all sorts and
conditions of humankind. They killed him for that. And the Church has been
excluding people ever since, duplicating the very spirit and attitude that rejected
and crucified Jesus.
It really blows my mind when I think about it. What Jesus wants us to sense
when we come here is that God’s arms are around us. If Jesus were here I believe
he would say to you, “You come.” And you would say, “Ah, but Lord.” And he
would say, “You come.” You would protest and say, “But you don’t know,” and he
would say, “Oh, yes I do. You really need to come.” And then when we come,
there is that sense of our belonging to one another. That was the intuition behind
that old tradition of saying, “If you are not right with your brother or sister, you
don’t come here.” Because this is a table of reconciliation. This is a family meal
and you have got to be right with one another.
This whole congregation, in a few moments, will be on its feet and moving and
flowing, and there will be a sense of our coming together because we are one. We
belong to each other. We embrace one another. We support one another. We care
for one another. We are God’s people, God’s children. We are brothers and
sisters. That’s what Jesus demonstrated concretely in his action and behavior. He
broke bread with all people as a sign that there is grace for all.
And he says to you, “You come. You come. This is for you.”

© Grand Valley State University

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center all involve the lasting
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where I can be my authentic self
without judgment. I am grateful
for all I've met.

�</text>
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over the years. I'm glad that the students
who came after me have access to this
amazing resource in its current state,
which is the best it's ever been.
- Elliott (they, them) 15'

i

I

�</text>
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knew I needed a place of support
through college.
- Eric Brink (He, Him, His)

�</text>
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                <text>A table identifier with a quote from a student speaking about how the center helped them, what it means to them, or memories of the center. </text>
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                <text>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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                  <text>Digital objects were contributed by Temple B'nai Israel as part of the L'dor V'dor project.</text>
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                  <text>Grand Valley State University. University Libraries. Allendale, Michigan</text>
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                  <text>Preston, Marilyn</text>
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                <text>Digital file contributed by the B'nai Israel Temple as part of the L'dor V'dor project.</text>
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              <name>Description</name>
              <description>An account of the resource</description>
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                <elementText elementTextId="939439">
                  <text>Photographs, negatives, and lantern slides digitized from the papers of engineer and archaeologist Robert H. Merrill. A Grand Rapids native, Merrill held an accomplished career as a civil engineer. He founded the company Spooner &amp; Merrill, which held offices in Grand Rapids and Chicago. From 1919-1921, Merrill lived in China, working as Assistant Principal Engineer on a reconstruction of the Grand Canal - the oldest and longest canal system in the world. Merrill became fascinated by archaeology, and among other projects, he traveled to the Uxmal Pyramids in Yucatan, Mexico, with a research expedition from Tulane University. Merrill's photo collection includes images of his travels and projects, friends and family. </text>
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    <itemType itemTypeId="6">
      <name>Still Image</name>
      <description>A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.</description>
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      <elementSet elementSetId="1">
        <name>Dublin Core</name>
        <description>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/.</description>
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          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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              <elementText elementTextId="934547">
                <text>Merrill_FilmPacks_V_29_009</text>
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          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="934548">
                <text>1939-07-30</text>
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            </elementTextContainer>
          </element>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="934549">
                <text>Tahquamenon Falls from below</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="934550">
                <text>Black and white photograph of Tahquamenon Falls from below. A group of people are visible in the bottom of the frame looking at the waterfall.</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="934551">
                <text>Michigan</text>
              </elementText>
              <elementText elementTextId="934552">
                <text>Tahquamenon River (Mich.)</text>
              </elementText>
              <elementText elementTextId="934553">
                <text>Waterfalls</text>
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            </elementTextContainer>
          </element>
          <element elementId="48">
            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="934555">
                <text>Robert H. Merrill papers (RHC-222)</text>
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            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="934557">
                <text>In Copyright</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>Image</text>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>image/jpg</text>
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          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
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              <elementText elementTextId="934560">
                <text>eng</text>
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          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Merrill, Robert H., 1881-1955</text>
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          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="1035328">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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