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                  <text>Grand Valley State University. Kutsche Office of Local History</text>
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                  <text>Grand Valley State University Libraries. Allendale, Michigan</text>
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                  <text>Saugatuck-Douglas History Center</text>
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                  <text>Stories of Summer (Common Heritage project)</text>
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                <text>The Blue Tempo</text>
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                <text>A photo of the Blue Tempo. Signs on the building read food and bar. Someone has taken a blue pen and drawn a window awning and a design on the roof of the building. A flag has also been drawn on in the same blue ink.</text>
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'

OPEN

I

·lIK:: ii

TUES., WED., THURS. 7:00 p.m. til 2:00
FRI.? SAT•1·SUN.
12:00 Noon til 2:00 p.m.

·

RAY MURPHY'S
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.Modern Jazz
&amp;..
Dancin2 ..
.EVERY .SAlURDAY
9:30 .'ti\ 111

e

o~

I

ll

el

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@.

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e ]

,

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;i

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0

0
'C,

.COUNTRY MUSIC ~TURING FOR;:~

.GLENN OWENS
ALLEGAN
·

:~;:;c~
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Allis C
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Used PL

·

.EVERY FRIDAY AND SUNDAY Z:;~:~
-9: 30
-'llL -ffl
re::s~:
·

M.H.Coml

■ ■ ■

,

CHOICE BEERS &amp; WINES
fOOO
, TAKEOUTS

Tripod ,

~:!g:s'
.
tractor1

also plc
rakes, c
Loaders
Get our

·THE .BLUE TEMPO =~~~:

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                  <elementText elementTextId="791843">
                    <text>i

OF SA ,UGAT UC1 ·
1

PRESENTS .
A TOUCH OF CHICAGO'S

''OLD TOWN''

.,

EVERY WE ,E:KEI .D FRI. - SAT. - SUI.

THE VERY
FINEST
.BOB
SNYDER

./,1,IJ
~

IN THE
COUNTRY
GAY

ROI

J

WHITNEY
",/,/-,1
TRUMPET

\

I

HAWKINS
.
I I ti J
DRUMS

BOB

~., .,_~.,
NELSON

PIANO

Plus · G,UEST STA RS

JAM SESSION EVERY SUNDAY
CALL 857-2629

�</text>
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                  <text>Summers in Saugatuck-Douglas Collection</text>
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                <elementText elementTextId="775839">
                  <text>Grand Valley State University. Kutsche Office of Local History</text>
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                  <text>Collection contains images and documents digitized and collected through the project "Stories of Summer," supported by a National Endowment for the Humanities Common Heritage Grant. The collection aims to document the twin lakeshore communities of Saugatuck and Douglas, Michigan, as they transformed through the state's bustling tourism industry and acceptance of minorities. </text>
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                  <text>1910s-2010s</text>
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                  <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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              <name>Subject</name>
              <description>The topic of the resource</description>
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                  <text>Michigan</text>
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                  <text>Saugatuck (Mich.)</text>
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                  <text>Michigan, Lake</text>
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                  <text>Beaches</text>
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                <elementText elementTextId="775845">
                  <text>Grand Valley State University Libraries. Allendale, Michigan</text>
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              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
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                  <text>Saugatuck-Douglas History Center</text>
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              <name>Identifier</name>
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                  <text>Stories of Summer (Common Heritage project)</text>
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                  <text>Image</text>
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                  <text>2018</text>
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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="791826">
                <text>DC-07_SD-BlueTempo_0005</text>
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            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>1960</text>
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            <name>Title</name>
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              <elementText elementTextId="791828">
                <text>The Blue Tempo Presents "Old Town"</text>
              </elementText>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="791829">
                <text>Jazz poster for A Touch of Chicago's "Old Town" performed every weekend at The Blue Tempo in Saugatuck, Michigan. The advertisement mentions a jam session every Sunday and there is a phone number listed at the bottom which says "Call 857-2629." Circa the 1960s.</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Michigan</text>
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                <text>Advertising fliers</text>
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                <text>Gay bars</text>
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                <text> Gay culture</text>
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                <text>Digital file contributed by the Saugatuck Douglas History Center as part of the Stories of Summer project.</text>
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                <text>Stories of Summer (project)</text>
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                <text>eng</text>
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              <elementText elementTextId="1032663">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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                    <text>Dear Resorter, Howdy!
:We .at the Blue Tempo appreciate your inquiry regarding the Blue Tempo of Saugatuck. We know you will enjoy a vacation
in Saugatuck and we hope we can help make your stay a most p;J'easant one, a vacation that you will \l'emember for years to come.
rrhe Blue Tempo Hotel with adjoining restaurant has a quaint relaxing atmosphere that is fitting to the beautiful art inspired vi!llaiges of Saugatuck and IDouglias. H~tel rooms are clean and comfortable with hotel service, bathroom and shower
faci!l-ities, and hot water heat. Rooms have double beds for one to four persons.
Hotel rates start at $3,00 per day for one in room, $20,00 per week.
$5-00 per day for two in room, $30-00 per week.
$7-00 per day for three in room, $35.00 per week,
$9,00 per day for four in room, $40,00 per week.

The Blue Tempo cabins are located on a spacious lawn overlooking the lazy ,old Kalamazoo river, a nice pl,ace to sit and
relJ:ax in one of the many Jlawn chairs •and watch the different boats going by. Cabins ,a re clean and comfortable. Ail are equipped for light housekeeping. AiJll have private baths and showers. Linens and utensils are furnished. Cabins will accomodate
from one to six persons.
Cabin rates start at $35,00 per week for one person.
$40.00 per week for two persons.
$45.00 per week for three persons.
$50,00 per week for four persons.
$55,00 per woe)&lt; ·foJ: five persons.
$60.00 per weeJ&lt; for six persons.

Below the Ba1Ue Tempo Hotel is t he spacious new Blue Tem~o, House ~f Music _bar .. A p1ace where you can meet aind enjoy
an atmosphere with art appeal, that features the finest music f?r dancmg and ~istenmg, 'P'~ayed by some of the best musicians
of our time. Bar opens at 12 noon till 2 a.m. and serves the best m beers and wmes. Food 1s served 'in the bar from noon ti!U
8:3-0 p.m.
The El'.ue Tompo r estaurant located in the hotel area is air_ conditioned and wi!H serve breakfasts, light Junches, sandwiches, charcoal steaks and hamburgers, speciall salads, french fries, coffee and beverages.
The Blue Tem'Xl is located direct1'1y on t he sho-re of Lake Kalamazoo with dock space for small cruisers. We are just one
block from the center of most activity and the heart of our downtown, four blocks from the Greyhound bus station two
baocks to the launderette. Entertainment of all[ kinds is to be found in the twin villages. It's only a short walk to tennis c~urts
shuffleboard courts, fishing, boat rentals, canoes, water skiing, bicycle rental, miniature golf, and driving range, archery, bow{[~
ing .and rifle renge.
Ride on the famous Island Queen stern wheeler u p the nicturesque Kafamazoo river or on a moonlight cruise out to Lake
Michig,a n. Ride the Air Boat thru the Michigan evergl,ades. Take a scenic or thrill Dune Schooner ride over the sand dunes at
Goshorn Lake. Sun and swim at the many be.aches t he Saugatuck Ovall on Lake Michigan is one of the finest on the [Jake -Michigan shores. :Pottawatamie beach on Goshorn Lake nestled beneath the llofty ~nd dunes is great for swimming. If y,ou like to
hike there is no better scener y than ihru the woQdii and hills in this surroundmg area, the old harbor, the sand dunes miles
of sandy beaches. Climb Mt. Baldhead, the highqst sand dune in Western Michigan. See the many art shows, at Ox Bo~ Taylor's Art Studio. S ee artists at work painting the surrounding beauty. Go to the Stock Car races. Horseback riding. Golf ~t the
two excefilent 'Saugatuck .and .Douglas gdl\f courses. !See the many quaint and modern_ shops b~sting with things that you can
takP. home ·a nd remember a most happy stay in Saugatuck and Douglas. Some of the fmest antique shops are found in this area.
Visit the Red Barn theatre with its professional New York cast.
·
1S ee t he commercial fis·~ boat s of Saugatuck and the new Marina, -Ride the ferry from downtown Saugatuck across the KaJ.amazoo river to the many hills and sandy beaches. S€e softball games at the Douglas square -a nd enjoy the square dances. Fine
food can be found at the numerous restaurants in the area, and our night clubs and barn are equa,I to none. Of course there's
dancing ..
When writing for reservations please mention if dates you wish to stay are inclusive, the number of persons in your party
and any7nf\ormation that you think we should know to speed an answer. Early reservations wiH be to your advantage.
'
$11().00 is the usua-1 deposit to reserve your room or cabin. If there are no vacancies availllable -at the Blue Tempo fur the dates
you prefer, your money will be returned, along with the names of other hotels or caibins that have vacancies on the dates ~hat
you would want.

Check-out time at the Blue Tempo is 12 noon; we _wiH g-ladlliy check your baggage of Jiate or early arriV'als and departures

Tf for any reason you are unable to keep your reservat10ns, pliease notify us as soon as iJOSsible.

·

-~ . [_f your . ag~ is between. 21 and 25 or if you ihook ·yioung, be sure to bring 3 pieces of identification so you can get into the bars .
.i his JS a M1ch1gan State Liquor Law.
Hoping to hear from you or see you on your stay.

"Happy Vacationing"
\Sincerely,
!Eve Davis
Don 'Davis
Jake Ihile
a,nd aH at the Blue Tempo

�</text>
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                  <text>Summers in Saugatuck-Douglas Collection</text>
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                  <text>Grand Valley State University. Kutsche Office of Local History</text>
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                  <text>Collection contains images and documents digitized and collected through the project "Stories of Summer," supported by a National Endowment for the Humanities Common Heritage Grant. The collection aims to document the twin lakeshore communities of Saugatuck and Douglas, Michigan, as they transformed through the state's bustling tourism industry and acceptance of minorities. </text>
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                  <text>1910s-2010s</text>
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                  <text>&lt;a href="http://rightsstatements.org/vocab/UND/1.0/"&gt;Copyright Undetermined&lt;/a&gt;</text>
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              <name>Subject</name>
              <description>The topic of the resource</description>
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                  <text>Michigan</text>
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                  <text>Saugatuck (Mich.)</text>
                </elementText>
                <elementText elementTextId="778570">
                  <text>Douglas (Mich.)</text>
                </elementText>
                <elementText elementTextId="778571">
                  <text>Michigan, Lake</text>
                </elementText>
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                  <text>Allegan County (Mich.)</text>
                </elementText>
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                  <text>Beaches</text>
                </elementText>
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                  <text>Sand dunes</text>
                </elementText>
                <elementText elementTextId="778575">
                  <text>Outdoor recreation</text>
                </elementText>
              </elementTextContainer>
            </element>
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              <name>Publisher</name>
              <description>An entity responsible for making the resource available</description>
              <elementTextContainer>
                <elementText elementTextId="775845">
                  <text>Grand Valley State University Libraries. Allendale, Michigan</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="37">
              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="775846">
                  <text>Saugatuck-Douglas History Center</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="43">
              <name>Identifier</name>
              <description>An unambiguous reference to the resource within a given context</description>
              <elementTextContainer>
                <elementText elementTextId="775847">
                  <text>Stories of Summer (Common Heritage project)</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="42">
              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="775848">
                  <text>image/jpeg</text>
                </elementText>
                <elementText elementTextId="778576">
                  <text>application/pdf</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="51">
              <name>Type</name>
              <description>The nature or genre of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="775849">
                  <text>Image</text>
                </elementText>
                <elementText elementTextId="778577">
                  <text>Text</text>
                </elementText>
              </elementTextContainer>
            </element>
            <element elementId="44">
              <name>Language</name>
              <description>A language of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="775850">
                  <text>English</text>
                </elementText>
              </elementTextContainer>
            </element>
            <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="775851">
                  <text>2018</text>
                </elementText>
              </elementTextContainer>
            </element>
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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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          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
            <elementTextContainer>
              <elementText elementTextId="791770">
                <text>DC-07_SD-BlueTempo_0002</text>
              </elementText>
            </elementTextContainer>
          </element>
          <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="791771">
                <text>1960</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="791772">
                <text>The Blue Tempo Resorter Letter</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="791773">
                <text>Typed letter from The Blue Tempo Resort addressed to potential resorters ahead of their stay in Saugatuck, Michigan. The letterhead reads "The Blue Tempo, House of Music" in cursive lettering. The letter covers the rates for a stay in The Blue Tempo Hotel and cabin rates on the Kalamazoo River. It also covers the activities available in Saugatuck, the restauraunt within the Hotel, and the need for identification to drink legally. Circa the 1960s.</text>
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                    <text>The Book That Binds Us
Article by
Richard A. Rhem
Minister of Preaching and Theological Inquiry
Christ Community Church
Spring Lake, Michigan
Published in
Perspectives
A Journal of Reformed Thought
December 1992, pp. 12-17

The Bible is the book that binds conservative Reformed orthodoxy, binds not in
the sense of holding us together but, rather, in the sense of shackling us,
immobilizing us as we attempt to address the Word of God—the Word of
judgment and grace—to our contemporary situation, to present human
experience.
The 1992 Synod of the Christian Reformed Church, in its anguishing debate and
failure to move forward on the question of women in office, is only the most
recent instance of our inability to bring the scriptural witness into fruitful
dialogue with present human experience and the knowledge and insight available
to us from the various disciplines of human research.
The Bible is being misused. It is being asked to function in a way it can no longer
be expected to function, a way it was never intended to function. Until there is a
radical revisioning of our understanding of the place of Scripture in shaping our
faith and forming our practice, the church will be deadlocked, at an impasse,
firing salvos of accusation and recrimination from opposing camps while the
body bleeds and languishes.
It is painful to read the account of the Christian Reformed drama as it has taken
shape over the past two years since the Synod of 1990. A similar drama was
played out in the past in the Reformed Church in America, which now has opened
its offices to women but continues to be a house divided, living in a coexistence
filled with dis-ease. Advocates of both positions in the Christian Reformed
Church cite Scripture and claim to be faithful to its authority. But a great gulf
separates the two sides, and it is difficult to imagine them reaching agreement.
Cultural…climate of opinion does work its ferment on the staunchest of
orthodoxies, and time is on the side of those who seek to open the offices to
women. That will come. But the Christian Reformed Church will be much like the
RCA at present—of two minds on the issue. The church will live with a pragmatic
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Richard A. Rhem

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accommodation but without a unified, joyful vision of truth, of justice, energized
by fresh insight and understanding.
In this journal April 1991,I wrote,
In theology old paradigms keep their adherents even when theological
development has left them behind. But they can do so only by some form
of authoritarian claim. In the case of Reformed orthodoxy, the authoritarian claim of the Bible has held theological movement hostage, hindering
meaningful dialogue with the sciences and philosophy. We are
theologically stuck, and we will not become unstuck until we learn to value
Scripture as authority, but break loose from its authoritarian use.
In that same article I referred to a statement of Hendrikus Berkhof in his Two
Hundred Years of Theology that Herman Bavinck turned away from dogmatic
theology in his later years, sensing that the modern period needed a much more
vigorous renewal of theology than he was able to produce. And I raised the
question whether he might not have recognized that his own objective principle
of knowledge—the Scriptures—blocked him from fruitful engagement with the
rapidly expanding horizons of knowledge in the modern period. I stated again
that the orthodox Reformed view of Scripture and its hermeneutic make it
impossible either to engage the cultural assumptions that are the legacy of the
Enlightenment or to be in dialogue with the probings of the present, postmodern
period.
The current dilemma of the Christian Reformed Church confirms my contention.
The question of women's ordination cannot be solved by appeal to Scripture
alone. What must be recognized is that the Bible is not a book of propositional
truths, timeless and eternal, covering the full spectrum of cosmic reality, to be
applied objectively to questions of faith and practice. Rather, it must always be
heard as a cumulative witness of those encountered by the God of Creation who
came in judgment and grace to Israel and in the humanity of Jesus. The canon of
Scripture includes that witness spanning centuries, but the canon has been closed
for subsequent centuries to the present while the human story has continued on
with dramatic development and amazing breakthroughs in the understanding of
the cosmos, of historical development, and of the human person.
In the present debate in the Christian Reformed Church we can see the failure on
both sides to acknowledge the legitimate place of contemporary experience in the
discussion of women's ordination. Each side is claiming biblical authority for its
position. Obviously, something is wrong, and what is wrong is the view, shared by
the opposing sides, of how the Bible functions in such a discussion in relation to
present experience. It is my contention that the failure to engage contemporary
experience stems from a failure to recognize the function of a living tradition of
faith.

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Richard A. Rhem

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Let me say clearly, I stand unreservedly with those who advocate opening all
ecclesiastical offices to women. They can mount a biblical case for their position.
But their opponents can mount an equally strong argument against women's
ordination if it is assumed that the Bible must provide the answer for or against
that ordination.
It is clear that what is at issue is not women as women in office, their giftedness,
leadership capacity, or spirituality. The issue is the Bible, how it functions in the
life of the church, where its authority lies.
Until the church wrestles with the authority of Scripture in determining the shape
of its faith and the form of its practice, it will not be able to make progress on any
theological front or come to consensus on any doctrinal debate. The apparent
issue being debated will never be the real issue; lying behind it will always lurk
the question, “But what does this do to the authority of the Bible?”
In Reformed orthodoxy, the Bible carries not only authority; it is used with
authoritarian coerciveness and uncritical literalness that brings every new
discussion to an impasse whether the question be the ordination of women, the
status of homosexual or lesbian persons, of creation versus evolution, of ethical
issues such as abortion, genetic engineering, or euthanasia.
In Bondage to the Bible
The Bible is the book that binds us. In our academic, theological institutions we
acknowledge that the Bible is not a scientific text, not a chronicle of history in the
modern sense of historiography, that it comes to expression through human
persons with all the limitations that entails. But we have never been honest with
the church about the implications of our recognition of the nature of the Bible.
Somehow the critical study of Scripture, the results of two hundred years of
intensive study of its formation and its contents, has never trickled down to the
people.
We have continued living in the paradigm of Protestant orthodoxy deriving from
the Protestant scholasticism of the seventeenth century. By that time both the
Roman Catholic and Protestant Churches had battened down the hatches and set
themselves against the emergence of Renaissance humanism, which came to full
flower in the Enlightenment of the eighteenth century. Rightfully, the church
resisted the drive for human autonomy and the enthronement of human reason,
but it fought fire with fire; the theological enterprise took on a strongly rationalistic character and attempted in intellectual formulation to ground certainty,
buttressed by an authoritarian church (Roman Catholic) or an authoritarian
Scripture (Protestant).
The historical-critical study of Scripture created a crisis for the churches of the
Reformation, and a battle ensued that our churches have yet to settle. It is
incredible, in light of what is widely recognized about the nature of the

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Scriptures, that there should be such a prevalence of literalism in our
understanding of the Bible. In his Dynamics of Faith, Tillich distinguishes two
stages of literalism. The first is the “natural stage” before making a clear distinction between the symbolic and the factual; it consists “in the inability to separate
the creations of symbolic imagination from the facts which can be verified
through observation and experiment.” This represents the first naiveté, and such
literalism creates no problem for the mediation of meaning.
But when the symbol system is broken or seriously undercut in the continuing
growth of knowledge and understanding, to continue to assert literal
correspondence between symbol and fact is to fall into a “reactive literalism.”
Literalism in this second stage is “aware of the questions but represses them, half
consciously, half unconsciously.” This path is chosen by “people who prefer the
repression of their questions to the uncertainty which appears with the breaking
of the myth.” Reactive literalism cramps the figurative language of the Bible into
the narrow framework of interpretation appropriate only to the literal usage of
modern science. The desire is for certainty, but not, as Barth says, the certainty of
faith that is given and given again, but the certainty of human control. Identifying
the Bible with revelation, elevating the doctrine of inspiration so that the written
word is inerrant and the truth infallible represents a “lust for certitude.”
That phrase comes from Charles Davis. In his Temptations of Religion he
discusses the social construction of all human knowledge, which excludes the
possibility of “a revelation insofar as that implies an a priori claim to absoluteness and universality.” He contends,
Revelation in that sense is given as an absolute in the order of knowledge;
it is regarded as a set of unquestionable data, from which all opinions may
be evaluated. It represents an attempt to limit criticism, to put a stop to
the endless questioning of human thinking by establishing an a-critical
point, a point not subject to criticism because beyond criticism. (18)
To reject revelation in that sense is not, he claims, to exclude God's manifestation
in our midst in word and event. It is, however, to exclude an a priori absoluteness
and universality as violating human intelligence and freedom. Davis quotes Peter
Berger:
The theologian is consequently deprived of the psychologically liberating
possibility of either radical commitment or radical negation. What he is
left with, I think, is the necessity for a step-by-step re-evaluation of the
traditional affirmations in terms of his own cognitive criteria (which need
not necessarily be those of a putative “modern consciousness”). Is this or
that in the tradition true? Or is it false? I don't think that there are
shortcut answers to such questions, neither by means of “leaps of faith”
nor by the methods of any secular discipline. (The Sacred Canopy, 187)

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Davis recognizes how fearful such a recognition of the social construction of our
reality is. To become conscious of the extent to which our “knowledge” and
“values” are social fictions is “to look into the abyss, the void, surrounding human
life in every direction.” Such honest recognition is very rare in the church; rather,
theologians and preachers reinforce reactive literalism, feeding the lust for
certitude. But should there not be an honest facing of what is widely recognized
in our postmodern world—that human knowledge is socially constructed and
symbolically expressed? When we do so, we are faced with an alternative.
According to Davis,
We can respond to the nothingness by a nihilism that interprets it as
chaos, as meaninglessness, as the ultimate absurdity making everything
absurd. Or we can respond to the void as positive nothingness, as mystery.
That is the religious response. Faith in the last analysis is a basic trust in
reality, an openness to mystery, a being drawn toward the abyss in selfforgetfulness and awe and love. Faith acknowledges the relativities of
finite human existence without the nihilistic denial that these do, however
gropingly, lead us toward absolute meaning and value. (21)
The Bipolar Reality of Scripture And Present Experience
The Bible contains the words of those in Israel and in the event of Jesus Christ
who were encountered by God in judgment and grace, who witnessed to the Word
of gracious salvation more or less adequately in their stammering words and
historically conditioned understanding. But God is not dead. God still encounters
us. God's Spirit still illumines the human understanding, not only in reference to
the biblical witness but in the larger landscape of human experience.
In the ongoing life of the church we must take seriously not only the Bible but
also authentic contemporary experiences of being human in this world. We are
people rooted in history, creatures of the cosmos, whose secrets scientists are
probing, bringing to light fascinating findings. What of our knowledge of history
and the awesome development of human knowledge in the respective disciplines
of science? Because it lies outside the Bible's primary focus and purpose, is it
therefore of no account in shaping our faith and forming our practice? Is it
reasonable to assume that we can engage critical questions of ultimate human
concern and determine crucial action and behavior as a human family living
together on Spaceship Earth by reference alone to the Bible?
It is precisely the theologian's task to coordinate the bipolar reality of Scripture
and present human experience. Theology performs a hermeneutical function; its
task is to interpret the biblical tradition in the present context of the church's
life—an ongoing process that is never finished, always provisional, necessarily
open-ended. All interpretation is a mediation of past and present within the
history of a faith tradition. And the present is a moving target.
Breaking the Impasse: Scripture and Tradition

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How can the church move forward with theological discussion that will illumine
contemporary human experience and shape the faith and practice of God's people
in the image of Jesus Christ? What connects the canonical biblical witness to the
present? What forms the bridge between the revelatory events in Israel's history
and in Jesus Christ—to which the biblical story witnesses—and our present
experience of being human in this world?
We need a new understanding of the place of the living tradition of faith as lived
out in the community of faith. We must recognize the elements at play here: the
revelatory events, the witness to those events in the biblical canon, the church as
the community constituted by that witness and the place of ongoing witness, and
the whole spectrum of human knowledge and cumulative historical experience
that continues to grow and develop.
As I engage anxious folk in our churches who fear faith is being diluted and
biblical Christianity is being jeopardized, I get the impression they assume that
there was a time of pristine revelation infallibly recorded in the writings of the
New Testament and that apostolic truth was rather quickly overlaid with church
tradition that distorted that truth. Then, it is claimed, in the Reformation of the
sixteenth century, the apostolic Christian faith was recovered and brought to
expression in its original clarity in the creeds and confessions of the church, reformed according to the Word of God.
That is a delusion, a colossal distortion of the way of the gospel in the church over
nearly two thousand years. Yet it is still cavalierly asserted for popular
consumption.
A more accurate portrayal of the situation must recognize the interpretation of
the revelatory events in Israel and in Jesus Christ by the witnesses to those
revelatory events; that interpretation was instrumental in constituting a faith
community. That faith community (Israel and the church) was formed out of the
witness to revelation and, in its ongoing life, that community reinterpreted its
understanding of the original revelatory events and continued to translate its
faith understanding in ever new historical circumstances.
We can trace the process already in the canonical Scriptures. For example,
Israel's faith is reinterpreted by the prophetic word in terms of Israel's ongoing
historical experience. Development can also be seen within the New Testament in
Christological understanding. The primitive Christology of Acts is not at all the
full-blown incarnational Christology of the fourth gospel.
With the setting of the limits of the canon, such reinterpretation and
development did not cease. We distinguish the biblical witness from the postcanonical tradition, but it was a historical decision of the church that determined
the breakpoint. And the lines are blurred. Common agreement as to the canonical
books was not reached until around a.d. 400.

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The problem of the canon reopened at the time of the Reformation. The
Protestant churches excluded the Apocrypha, a whole series of Old Testament
writings that had been recognized as canonical for over a thousand years. Luther,
in his September Bible of 1552, openly separated Hebrews, James, Jude, and
Revelation from the other New Testament writings, thereby constituting a dual
canon. Erasmus questioned the authenticity and authority of Hebrews, James,
Jude, and 2 and 3 John. Zwingli thought Revelation should be rejected, and
Calvin's expositions cover every book except Revelation. In the introduction to
his commentaries it is clear, according to Barth, that he had doubts not only
about the books mentioned by Luther, but also concerning 2 Peter and 2 and 3
John.
The history of the canon indicates a shifting and a questioning that denies the
possibility of a claim of absolute certainty regarding its limits. But even within the
present Protestant canon we can see the process of translation and
reinterpretation of the faith traditions, as stated above, and that process has
never ceased. The preaching of the church is the bridgehead where the biblical
text comes to contemporary expression. The heart of the preaching task is the
hermeneutical moment when the words of the text that witness to the Word that
once sounded find fresh expression in the hope that through the preacher's stammering words the Word might again be heard—that the living God might speak
here and now.
Every historical formulation is provisional; to absolutize an interpretation at any
point on the historical continuum is idolatry. The historically conditioned
interpretations of the Christian faith through the centuries vary in the degree to
which they express a faithful interpretation of the originating revelatory events in
Israel and in Jesus Christ, in the degree to which the original revelatory
luminousness shines through. Sometimes there is clarity, sometimes distortion.
There is action and reaction; the pendulum swings.
In the nineteenth century the climate of opinion dominated by Newtonian
physics and historicism smothered the witness to the newness and freedom of
God's engagement with our world. Against a truncated, liberal faith expression,
Barth boldly proclaimed the “Wholly Other,” the God who shatters “our little
systems.”
In the wake of the renewal of the church and the rediscovery of God's liberating
grace in the sixteenth century, Reformed orthodoxy fell into the sterility and
rigidity of Scholasticism. It absolutized its interpretation of the faith as though it
were a statement of timeless and eternal truth unalloyed with the cultural
assumptions of its day. Reformed orthodoxy failed to recognize that this
interpretation was forged out of the crisis created by the ascendancy of
rationalism as the Enlightenment was coming to flower, and so it declared the
autonomy of the human person and human reason as the measure of truth.

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What we must recognize is the constant interplay of the biblical witness and
contemporary interpretation and the fact that we are part of a faith community
that is living out of and carrying forward a living faith tradition. We have an
anchor in the past; the church has demarcated certain writings as canonical.
Present interpretation of the Christian faith and shaping of Christian practice will
always involve serious listening to the biblical witness. But the present
determination of faith and practice will not treat the intervening centuries
between biblical times and our own as a vacuum. The history of the transmission
of the faith will also be mined for wisdom, insight, and guidance.
But neither do we live in a vacuum. Our contemporary expression of the faith and
the shaping of our practice will finally have to be our truth. Finally, our witness
and life must be authentically our own, our voice bringing to expression the living
tradition.
Jaroslav Pelikan differentiates that sense of the living tradition from
traditionalism. Tradition, he says, is the living faith of the dead; traditionalism is
the dead faith of the living. If we would move forward in our understanding of all
reality before the face of God, we must come to a new appreciation of the living
tradition of biblical faith as a dynamic movement.
Hendrikus Berkhof acknowledges that as a rule Protestant dogmatics has no
separate chapter on tradition. But this disregard of the concept of tradition
cannot be maintained, he argues. In Christian Faith he writes,
Revelation means that God enters the field of history to bring about an
encounter with men which transcends human history, and which therefore
goes far beyond the temporal spatial bounds of the original field of
revelation. The encounters which took place at that time were means and
suited for leading to further encounter in other times and places. Hence
the revelation of Christ in the New Testament, in spite of, or rather
because of its definitive nature, is not the end but calls forth as its sequel
the coming and the work of the Spirit. The Spirit proceeds from Christ to
continue and interpret his saving work world-wide. This coming of the
Spirit is a new redemptive act, of the same importance as the coming of
Christ of which he is the complement and counterpart. It is one
continuous revelational event. Fixation without interpretive transmission
petrifies the faith….
Berkhof contends that if the concern of revelation is the continuing encounter
between God and humankind, then tradition is theologically of the same
importance as Scripture. The redemptive work of God must be “handed over,”
faithful to the fixated form (Scripture) but verbalized such that it becomes
intelligible in other times and places.

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The current impasse in the conservative Reformed churches is the result of
fixation with the biblical writings and a failure born of fear to find fresh
expression for contemporary faith.
Sola Scriptura. That was the clarion call, the battle cry of the reformers. Faith
will be shaped, practice formed by reference to Scripture alone. The claim can be
easily understood given the historical context, and the return to Scripture as the
authoritative witness to revelation proved fruitful in the life of the church. But
there was a loss as well: it was the sense of tradition as the living, ongoing,
mediating, and interpreting expression of biblical faith as it is confessed and lived
in the community of faith, the church.
Tradition. In Fiddler on the Roof Tevye booms out the word claiming that life is
as precarious as a fiddler making music on a perilously steep roof and that
balance is maintained by tradition. According supremacy to tradition over
Scripture in the Roman Catholic Church allowed it to drift from testing its faith
and practice by the Word of God and to lose the clear sound of the gospel.
Tradition and Scripture were a dual source of authority, but tradition had the
ascendancy. The recovery of the authority of Scripture to exercise its critical
function was a great contribution of the Reformation. But such movements as the
Reformation are reactionary; often there is such a strong reaction to the status
quo being attacked that the pendulum swings too far.
How does the cumulative, growing experience of humankind become
incorporated into faith's vision and practice? The witness of prophets and
apostles continues to be heard in the pages of the Bible. But what of the ongoing
encounter of God's Spirit with the church as it moves through history confronted
by new questions, immersed in circumstances beyond that of the biblical world?
It is in the living tradition of the faith community that new experience and fresh
discoveries are brought into dialogue with the biblical witness. The tradition, like
a fiery river of lava, moves with the current of history, a stream continuous with
the erupting volcano, yet ever moving through new landscapes.
This function of tradition was brought home sharply to me by the New Testament
scholar Krister Stendahl, who joined Rabbi David Hartman in an all-day, JewishChristian dialogue on the theme “Faithful Interpretation.” Stendahl spoke of
tradition as an instrument of continuity and change. Continuity was obvious to
me; tradition connects backward to the past. But is tradition an instrument of
change? Indeed, he argued. By means of the tradition we enter the new and
negotiate the future.
Stendahl spoke warmly and charmingly of a visit to Swedish relatives in
Minnesota. There he experienced life as he remembered it in Sweden when he
was a child and visited his grandparents. In Minnesota the Swedish tradition is
frozen, as is true in most immigrant ethnic communities. If you want to see a
piece of Sweden past, he said, visit Minnesota, for there the tradition has become
a museum piece. But Stendahl has recently returned to the United States after

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serving for a time in Stockholm as Bishop of the Swedish Lutheran Church. If you
want to experience the living tradition of the Swedish people, you must go to
Sweden where the dynamic tradition is continuing to evolve, he pointed out.
Stendahl offered a vivid image: a boa constrictor periodically wriggles out of its
skin, leaving the skin behind, an empty shell. He pictured a biologist taking the
skin, measuring it, analyzing it, and then having it stuffed and mounted—a
museum piece. Someone exclaims, “There's a snake!” But, says Stendahl, that's
not the snake. The snake has wriggled out and away and is still living—in new
skin—still making history.
The living tradition of Christian faith is the contemporary reinterpretation of the
biblical witness in light of the cumulative historical experience of the church and
the growing store of human knowledge. In Words Around the Table, Gail
Ramshaw writes,
Tradition is not like an obsolete edition of the encyclopedia, full of half
facts, and old prejudices. Tradition is not like a 1948 etiquette book that
lists the activities and even the fabrics forbidden a widow in deep
mourning: All we can do is grimace and ignore it. The tradition of the
church lives. We can read medieval books being discussed, we can unearth
attitudes that were subsequently buried, we can make tradition different
tomorrow than it was yesterday or today. Where “tradition” repeats tired
slogans out of context, when “tradition” yells louder and louder to drown
out queries, it becomes a sarcophagus that the dying church deserves. But
when tradition is the history of the movement of the Spirit, darting here,
hiding there, migrating halfway around the world, it can serve as one
expression of God's Truth.
As much as any contemporary theologian, David Tracy has addressed the
question of the faithful interpretation of the Christian tradition to make it
accessible to a serious and reasonable public. As I have been contending, he sees
systematic theology's task to interpret, mediate, and translate the meaning and
truth of the continuing living tradition in dialogue with the biblical witness in
light of present human experience. Where this is not the case, the notion of
authority shifts from a truth disclosed to mind and heart to an external norm for
the obedient will. Then theologians can no longer interpret and translate the tradition but “only repeat the shop-worn conclusions of the tradition.”
Eventually, the central, classical symbols and doctrines of the tradition
become mere “fundamentals” to be externally accepted and endlessly
repeated. (Analogical Imagination, 99)
In an earlier work, Blessed Rage for Order, Tracy calls for a revisioning of the
Christian tradition. He explains:

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[T]he revisionist theologian is committed to what seems clearly to be the
central task of contemporary Christian theology: the dramatic
confrontation, the mutual illuminations and corrections, the possible basic
reconciliations between the principal values, cognitive claims, and
existential faiths of both a reinterpreted post-modern consciousness and a
reinterpreted Christianity. (32)
The revisionist theologian is not motivated by the desire for relevance, Tracy
argues. Rather,
The reality of the situation is both more simple and more basic: when all is
said and done, one finds that he can authentically abandon neither his
faith in the modern experiment, nor his faith in the God of Jesus Christ.
(4)
The church lives in a creative tension because it lives in a bipolar reality of Bible
and present experience, an ancient faith and the undeniable reality of the modern
experiment. We need a new understanding of the Bible and a new appreciation of
tradition if we would be faithful to the Word and present to our world.
In An Essay on the Development of Christian Doctrine, John Henry Newman
describes the church, tradition, the cosmos itself after the manner of an
organism. Their development is seen as an organic process. This view was in
contrast to a fundamentalistic view that regards revelation and tradition as a
fixed, unchanging body of truths and rejects all change and pluralism. Newman
was able to accommodate ongoing human experience in his organic view of
tradition.
In What Is Living, What is Dead in Christianity Today? Charles Davis comments
on Newman's view:
The result was a concept of tradition as cumulative experience, subject
therefore to change whether as development or as decline, which
distinguished [him] as conservative, from reactionaries, who did not
acknowledge history and development. In a religious context the
conservatives... were those who saw tradition as a dynamic process rather
than as a static deposit. (33)
This is not enough for Davis to meet the situation we face today. He calls for a
more radical revisioning of faith, raising the question,
Are we not in a situation that cannot be met by an orderly development of
traditional categories; but which demands something radically new? (34)
One may lean more to Newman's view of a growing organic process or to Davis's
with his call for radical revisioning, but the option not open to an honest facing of
the present crisis of the church is a conception of the Bible, theological

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formulation, and Christian practice as fixed, into which contemporary human
experience and present human knowledge on all fronts must be crammed.
In a recent issue of Context, Martin Marty lifts a quotation from Newman from
Ian Ker's Newman on Being a Christian. Marty writes, “With development and
change in mind—over against a static picture of God, the human, faith, and
doctrine—we read:
It is indeed sometimes said that the stream is clearest near the spring.
Whatever use may fairly be made of this image, it does not apply to the
history of a philosophy or belief, which on the contrary is more equable,
and purer, and stronger, when its bed has become deep, and broad, and
full. It necessarily rises out of an existing state of things, and for a time
savours of the soul. Its vital element needs disengaging from what is
foreign and temporary.... It remains perhaps for a time quiescent; it tries,
as it were, its limbs, and proves the ground under it, and feels its way.
From time to time it makes essays which fail, and are in consequence
abandoned. It seems in suspense which way to go; it wavers, and at length
strikes out in one definite direction. In time it enters upon strange
territory; points of controversy alter their bearing; parties rise and fall
around it; dangers and hopes appear in new relations; and old principles
reappear under new forms. It changes with them in order to remain the
same. In a higher world it is otherwise, but here below to live is to change,
and to be perfect is to have changed often.

References:

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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/jpeg</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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